A treatise vpon sundry matters contained in the Thiry nine Articles of religion, which are professed in the Church of England long since written and published by Thomas Rogers.

Author: Rogers, Thomas, d. 1616.1639

A TREATISE VPON SVNDRY MATTERS CONTAINED IN THE THIRTY NINE Articles of Religion, which are professed in the Church of ENGLAND.

Long since written and published by THOMAS ROGERS.

Rom. 16. verse 17. I beseech you brethren, marke them diligently, which cause divisions, and offences, contrary to the doctrine which ye have received, and avoide them.

LONDON, Printed by JOHN LEGATT, and are to be sold by RICHARD THRALE, at the signe of the Crosse-keyes at Pauls Gate. 1639.

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TO THE MOST REVEREND FATHER in God, and his Right Honourable good Lord RICHARD, by the Divine providence Archb. of Canterbury, and Primate of England, and Counceller to the most High and Mighty Prince, JAMES, King of Great Britaine, France, and Ireland.

MOst Reverend Father in God, there is no one thing in this world that of men truely zealous and Christian, in these latter dayes of the world with greater earnestnesse hath bin desired, then that by a joynt and common consent of all the Churches rightly, and according to the Canons of the sacred Scriptures, reformed, there might be a draught made, and divulged, containing, and expressing the sum, and substance of that Religion, which they doe both concordably teach, and uniformely maintaine.

That holy man (of happy remembrance) D. Cranmer (who sometime enjoyed that roome in our Church,Arch. Cranmer. which your Grace now worthily possesseth) in the dayes of that most godly yong Prince, K. Edward the sixt, employed a great part of his time and study, for the effecting of that work; and imparted [Page] his thoughts with the most principall persons, and of rarest note in those dayes for their wisedome, piety, and credit among the people of God throughout Christendome. M^r. Calvin, understanding of his intent, addressed his letters unto the said Archbishop, and offred his service, saying, That might his labours stand the Church in stead, Ne decem quidem maria, it would not grieve him to saile over ten Seas to such a purpose.

But this proving a worke of much difficulty, if not altogether impossible in mens eyes, especially in those dayes, to be brought about;Vnity of doctrine in all Churches reformed. the next course, and resolution was, that every Kingdome, and free State, or Principality, which had abandoned the superstitions, and Antichristian Religion of the Church of Rome, and embraced the Gospell of Christ, should divulge a Briefe of that Religion, which among themselves was taught, and beleeved, and whereby through the mercy of God in Christ, they did hope to be saved. Which to Gods great glory, and the singular benefit, and comfort of all Churches, both present, and to come (as the extant Harmony of all their confessions doth most sweetly record) with no great labour was notably performed.

This worke of theirs told the Churches in those dayes, and doth us, and will informe our posterity; that not only in every particular State, and Kingdom, but also throughout Christendome,Ab initio reformationis ardebant amore veritatis omnes Politici, Ecclesiastici, Plebeii: Jezler. de diutur. belli Euchar. pag. 49. Vnity of doctrine in the Church of England, in King Edward the sixt his dayes. where the Gospel was entertained, the Primitive and Apostolicall daies of the Church were again restored. For the multitudes of them that did beleeve (I speake both joyntly of all, and severally of each reformed people, not of every particular person, fantastique, false apostles, and perverse teachers, or professors in any Church, who were not wanting even in the Apostles dayes) touching the maine, and fundamentall points of true Religion, were then of one heart, and of one soule, and did think, and speake one thing, and live in peace.

3. The said Archbishop (for unto whom better, after God, and the King, can we ascribe the glory of this worthy Act?) wrought this Vnity, & Vniformity of doctrine in this Kingdome, in the Halcyon dayes of our English Iosias, K. Edward the sixt of that name: and the same doctrine, so by his meanes [Page] established in the time of peace (a notable work of peace) like a manly, heroicall, and heavenly Captaine under our Generall, Iesus Christ, he resolutely, even with his heart bloud, and in the fiery torments, afterwards confirmed in the dayes of persecution.

A certain learned man,Anno 1552. (speaking of the Religion here then professed, and writing unto the Lords of our late Queenes Councell) doth say, he (meaning the Papist his adversary, who charged our Church with discord, and disagreements about matters of Religion:K. Edward the 6.) Hee ought (said he) if hee had beene able, to have brought out the publike Confession, and Articles of faith, agreed in K. Edwards time: and have shewed any in England, that professing the Gospel, dissenteth from the same. So esteemed he (and with him many thousands of learned, and judicious men) of the doctrine then ratified by authority, and professed in this Kingdome.

But those dayes of our Churches peace continued not long (through our unthankfulnesse,Q. Mary. and sinnes) neither on the other side was our persecution permanent (through the goodnesse of God) though for the time exceeding vehement, and violent. For nubecula fuit, & citò transiit, It vanished away quickly, as doe many raging stormes even upon the sudden: yet not through the power of Gunpowder, and treasons, but through the force of ardent prayers unto the Almighty. For arma ecclesiae, preces.

4. We find that M^r. Latimer (that sacred,The prayers of the persecuted Saints for the reducing of true Religion into the Realme. F. Latimer. and reverend Father) addicted himselfe very seriously in those dayes unto the exercise of prayer; and his principall, and most usuall prayers were first, for himselfe, next, for the afflicted Church of England, and lastly, for Lady Elizabeth, that deceased King Edwards, and Queene Maries sister.

For himselfe he prayed, that as God had made him [...] (Minister and Preacher of his truth: so hee might constantly beare witnesse unto the same, and have the grace & power to maintain it in the face of the world; even till the houre of his death. For the Church of England he prayed, that God would be pleased once againe to restore the free preaching of the Gospell [Page] to this Realme (and this with all possible fervency of Spirit, he craved at the hands of God.) And for Lady Elizabeth, that he would preserue, and make her a comfort to his then comfortlesse people in England. And the Almighty and our heavenly Father both heard, and granted all, and every of his petitions.

M^r. Gualter (that learned, painfull, and excellent Divine at Tigure, dedicating his holy, and Christian Comments upon the lesser Prophets unto D. Parkhurst, B. Parkhurst. Bishop of Norwich (who in the dayes of the forementioned Q. Mary, voluntarily had exiled himselfe so farre as Switzerland, for his preservation, if it might be, unto better times) saith of the said Parkhurst, that when he lived in Tigure, Lady Elizabeth was ever in his mouth: her Faith, her wisedome, her magnanimous spirit, her virgineous and chaste behaviour, he would ever celebrate with high words and commendations, and that God would gard,Q. Elizabeth. and safegard her person for the good of his people, was his daily prayer: yea (saith the same Gualter) orabant idem tecùm pii omnes, it was not your prayer onely, but all Gods people so prayed besides. And their prayers were not made in vaine: For both Queene Mary lived not long; and Lady Elizabeth was placed in the Royall throne; superstition was expulsed, and true Religion againe, to the singular comfort, and multiplication of Gods people in this Kingdome, very solemnely restored.

Notwithstanding, an Vniformitie of doctrin to be taught embraced,True doctrine restored, anno 1558. and an uniformitie of the same established, and published, an. 1562. and professed, by authoritie of the Prince, and State, was not published, till certain yeers after the Queenes attaining the kingly Diademe; but then Articles of Religion, to the number of thirtie nine, drawne yet three yeeres afore, were commended to the consideration, and perusall of the whole Clergy of both Provinces, in an orderly, and lawfull assembly, or Convocation of theirs at London; and by a sweet, and unanimous readinesse, thereupon by them allowed. This was effected in the yeer of our Lord 1562.Ann. 1562. (the same yeer that the mercilesse massacre at Vassey in France was committed by the Duke of Guize, and the same very time also that all the Protestants [Page] in that countrey of France, for holding and professing the same doctrine, were sentenced unto death, and destruction by the Parliament at Paris: after which their condemnation ensued those horrible, and more then savage murders, and slaughters of the Religious, and onely for their Religion, at Carrascone, at Tholouse, Amiens, Towres, Sens, Agen, Aurane, and many other Cities, Townes, and Villages throughout France.)

A principall contriver of this Vniformitie in Religion,Arch. Parker. and thereby Vnitie among us, was another Predecessour of your Graces, even D. Parker the first Archbishop of Canterbury in the said Queenes dayes.

Hereupon Beza from Geneva, Doctrinae puritas viget in Anglia, purè & syncerè; Religion flourisheth in England; Zanchius, from Stra [...]borough, Per hanc Reginam factam, by her meaning Q Elizabeths) comming to the Crowne, God againe hath restored his doctrine, and true worship; and Daneus, The whole compasse of the world hath never seen any thing more blessed, nor more to be wished then is her government.

So now again flourished those Apostolicall times (as I may say) of unitie, and Vniformitie of doctrine in our Church. For then were there no contentions, nor dissentions, nor thorny and pricking disputations among us, about questions of Religion, tantum res nobis cum satellitibus quibusdam Pontificiis (as Bishop Iewell said) we then skirmished onely with the Papists. As it was at the building of Salomons Temple: so was it with us then. We set upon the building of Gods House (which is his Church) without din, without noyse, and stirres. The adversaries without, heard us, and heard of our doings abroad by the pens of the learned Iewell, Nowell, Calfehill, and such other Architects of ours; to our selves we were comely at Ierusalem; to our enemies, terrible as an Army of Banners.

6. Also what afore, viz. an. 62. they had agreed upon,Subscription required unto the Booke of Art. an. 1 [...]2. the same at another Assembly at London, an. 71. and the 13. of Q. Elizabeth, according to an Act of Parliament then made, the said Clergie of England (the Archbishops and Bishops first [Page] beginning, and giving the example) by their several subscriptions with their owne hands, most readily did approve.

An. 1572.Howbeit in the yeere next ensuing, sciz. an. 72. (a yeere many wayes memorable) especially for the great, and general Massacre of above an hundred thousand Protestants in France, chiefely in Paris, and the countrey thereabout adioyning, begun on S^t. Bartholmewes EveBartholomaeus flet, quia Gallicus occubat Atlas.; for Pope Gregories excommunicating of Q Elizabeth, for defending this doctrine, and religion, which here we speak of; and thirdly, for the erecting of private Presbyteries now first in England) divers of the inferiour Ministers in, and about London, and else-where in this Kingdome, not a little disturbed the quiet of our state, and peace: some of them by untimely, and inconsiderate admonitions, pamphlets, and Libels; others by obstinate refusing to subscribe, as both Law did enjoyne, and their Fathers in Christ, and superiours afore them had done. But these men speedily both by learning were answered, and by authority censured, suspended, or deprived.

Vnitie of doctrine stil continued.7. And yet not one of these Recusants, and so not one of Englands Clergie, either now, or afore, did ever oppugne the received, publike, and Catholike doctrine of our Church, but most willingly approved, and applauded the same, as the truth of God.

For even the admonitioners themselves (which said that they did strive for true Religion; and wished the Parliament even with perfect hatred to detest the Church of England, whereof notwithstanding they were members) even they do say how they (meaning the Bishops, and their partakers) hold the substance of Religion with us, and wee with them. And againe: We all (of us) confesse one Christ. And their Champion doth acknowledge, that her Maiestie hath delivered us from the spirituall Egypt of Popery.

So that for doctrine (I means still for the maine points of doctrine) there was now a sweet, and blessed concord among us: which Vnity continued all that holy, and Reverend Fathers, I meane Archbishop Parkers time, which was till the 17. yeere of Queene Elizabeth.

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

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

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 low, through some disgraces, by his potent aduersaries: which he meekely, and patiently endured till his dying day.

6. During the time of this mans troubles, among other,The factious encrease, and grow confident. two things especially deserue obseruation: One is, the flocking of Iesuits into the Kingdom (who afore then neuer came among vs;) the other is the insolency, & boldnes of our home faction.

The Iesuits indicted Councils; summoned Synodes; enacted and reuersed orders; and exercised Papall iurisdiction among vs: wee not witting, nor so much as dreaming of any such matter.

[Page]The Brethren (for so did they now stile themselues) in their Churches and charges would neither pray, nor say seruice, nor Baptize, nor celebrate the L. Supper; nor Marry, nor Bury, nor doe any other Ecclesiasticall duty according to the Law, but after their owne deuisings. And abroad (as if they had bin acquainted with the Iesuitical proceedings; or the Iesuites, with their practices) they had their meetings both classicall and Synodicall; they set downe decrees, reuersed orders, elected Ministers, exacted Subscription, and executed the censures of suspe [...]ision, and excommunication where they thought good.

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

10. Some foure moneths afore whose death, the said Brethren, at a certaine Assembly of their own appointing, among other things (as I find) decreed,Vnitie of doctrine still holdeth among vs. An. 1583. that if Subscription unto the booke of Articles of Religion (afore mentioned, and still meant) should againe be vrged, the said Brethren might subscribe thereunto according to the Statute. Which declareth that what diuersity, and disagreement soeuer was about other matters, yet abode there still a blessed Vnitie among vs touching the foundation of Christian Religion. And this was in 25. yeere of Q. Elizabeth.

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

No sooner was he confirmed in his office, but obseruing both the open & intolerable contempt in many places of all Church orders by authority prescribed; and hearing both of many secret conuenticles, and vnlawful assemblies in his Prouince; and of the tumults, and garboiles abroad, and euen at his very admission vnto his charge, raised in Scotland, and that for the selfe-same cause, which by the Brethren here in England was maintained; and foreseeing the dangers, and troubles likely to ensue (for which he should giue an account, if in time he sought not meanes to preuent them) he thought it his bounden duty (for the preseruation of vnity and purity in Religion, the preuenting of further schisme, and the discouery of mens inclinations either vnto peace, or faction) that all, and euery Minister Ecclesiasticall (hauing cure of soules within the Prouince of Canterbury) vnder his owne hand, and by subscription,Subscription the secōd time called for. should testifie his consent both vnto the points of Religion in the Conuocation, Ann. 62. approoued, and likewise vnto other Articles, necessary for concord sake of all, & euery man, Minister especially, to be acknowledged, and accordingly, by due course of Law called then thereunto. Which was done the very first yeere of his remoueall, and of her Maiesty the 26.Anno 1584.

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

12. In the yeeres 71. and 72. when subscriptiom first was required, the whole land will witnesse, that many, and sundry [Page] bookes (aswell in Latine,How basely the Brethren cōceiue of the doctrine by the Bishops agreed vpon, and established by the Prince. as English) then, and afterward flew abroad. In which we read how then, and in those dayes, the truth of God did in a manner but peepe out (as it were) at the Screene, that Cranmer, Parker, Grindall, and all the other Martyrs, Preachers, and learned men (which first in our age brought the light of the Gospell into this Realme) did see a little, and had a glimpse of the truth, but ouersaw many things, which in these dayes of the Sunshine of the Gospell, men of meaner gifts doe see, and yet may not vtter them without great danger of the Lawes (through the iniquity of the times) though the said things now seene be comprised in the Booke of God, and also be a part of the Gospell, yea the very Gospell it selfe (so true are they) and of such importance, as if euery haire of our heads were a life (say the Brethren) we ought to afford them in defence of these matters, the Articles of Religion penned, and agreed vpon by the Bishops, and Clergy, and ratified by the Prince, and Parliament, in comparison of these things now reuealed, and newly come to light, are but Childish and toyes.

Thus write they (as your grace best knoweth, and I would haue quoted the places where they may be read, had I either not written vnto your selfe, or did write vnto a man vnacquainted with their bookes.) And had they here stayed, their words had bin able (without the more grace of God) to haue moued the Parliament, and all the people of this land (as they have preuail'd but too much already with their too credulous Fauorites) to thinke our Church, for all the reformation wrought, and Vniformity in doctrine established, to be much awry, and farre from the truth it should professe. But setting downe (as they haue done) and publishing both what the truth is, which now breaketh out, and offreth it selfe by their ministery to the view of the whole world (which afore did but peepe out at the Screene) and what the things be, which they of meane gifts doe see, and our Fathers, and the Martyrs, Bishops, and Preachers, both in King Edwards dayes, and afterwards (knowne, and acknowledged to be men of excellent parts either did not see at all, or ouersee: and what likewise [Page] the points of doctrine newly now reuealed, their aternum Euangelium (which without great danger may not be preached in England, no more then the doctrine, and Articles of the Church of England, may be preached at Rome; and for defence whereof they ought to afford euen their very liues, were they so many as the haires of euery of their heads) is, and be, they demonstrate themselues to be most childishly vaine, and idle in their imaginations; (which they take yet to bee illuminations of the spirit.)

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

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

This is the Light, which indeed the Martyrs neuer saw; the Religion, which our Brethren striue for, the Truth which they may not preach; not childish doctrine, like the Bishops Articles, but the wise Gospel; the maine, and materiall points [Page] of Religion, now in the dayes last of all (yea after the eighth Thorow breaking of H. N. his Euangelium regni) reuealed, and for furtherance whereof they are to lend, and spend euen all their liues, if occasion be ministred.

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

Next, to teach one another, and all their fauourers, how they should be as ready, and prepared euen for these matters, to give other their liuings, and to giue their liues (were they as many as the haires of (all) their heads) as Cranmer, Ridly, Latimer did; and Parker, Grindall, and all other Preachers would, and euery Christian man and woman should, if they be called thereunto for the Apostolicall, and Catholique doctrine of our Church, which all Gods people doe know, and the Brethren themselues (as afore hath bin noted) doe confesse, is originally from God, and his written Word.

These and many moe (too many here to be recapitulated) such phantasies of theirs, or phrensies rather, this first subscription brought first to light; and yet happy had it bin for Gods Church, and people, they had neuer bin broached.

Of the second Subscription vrged an. 84.15. Semblably the next subscription called for by the last Archb. your L. predecessor, an. 84. discouered euen the very thoughts and desires of those Brethren before, but now stiled faithfull Brethren, which haue, and doe seeke for the Discipline, reformation of the Church.

Many Treatises afore, but now, and diuers yeeres ensuing, they flew 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 how many sorts they be of them, viz. Doctors, Pastors, Gouernors, Deacons, and Widdowes, no moe, no fewer.

They say, euery Church must be furnished with a Teacher and a Pastor, as with two eyes; with elders, as with feet; with Deacons, as with hands. Euery Congregation must haue eyes, [Page] hands, and feete, and yet neither all, nor at all any Congregation is to haue an Head, answerable to those Feet, Hands, and Eyes.

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

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

16. This (say they) is the great cause, the holy cause, which they wil neuer leaue suing for, though there should be a thousand Parliaments in their dayes, vntil either they obtaine it, or bring the Lord in vengeance and blood against the State and the whole land, for repelling the same.The Brethrens diuine conceipts of their Discipline. The discipline is Gods holy yoke, Gods scepter; the kingdome and throne of Christ.

Our controuersie (say they) whether Iesus Christ shall be King or no. Againe, the end of all our trauell is, to build vp the walles of Ierusalem, and to set vp thē Throne of Iesus Christ, our heauenly King, in the midst thereof; the aduancing whereof is a testimony vnto vs, that we shall haue part in that glory, which shall be reuealed hereafter.

So learne we now from their said bookes, learned and demonstratiue discourses (which the Fathers, and our forefathers neuer saw, nor had learned) both that their Discipline established and exercised, is a visible marke of a true Church; and to desire the aduancement of the same, an inuisible token of an elect childe of God: so as neither is that a Church, at [Page] least no true Church, where their Discipline is not; neither they but titular Christians, no true Christians indeed, which either sigh, or seeke not to have it established, and Presbyteries in euery parish to be aduanced.

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

And yet these faithfull Brethren, either through forgetfulnesse, or frailty, (or which I rather think) forced thereunto by the power of truth, doe plainely confesse, that those very decrees of our Bishops, and Articles of the Conuocation-house, euen that little, little part of the Gospell, which the said Bishops, and Martyrs brought to light, and hath enlightned the whole Realme, containeth the very fundamentall points of Christianitie.

Whereof I still gather, that had their newly reuealed, tearmed learned Discourses, & Doctrines touching Discipline, & their Presbyteries (howsoeuer with goodly, & glorious titles, to rauish poore hearts with the desire thereof, brandished, and set out) never bin divulged, or preached, we may be saued; but without knowing and beleeuing the Articles, or doctrine of our Church (which yet is not ours, but Gods) there is no saluation ordinarily to be looked for, of any man: so true, and of such necessity is this; so impertinent, & vnneedfull the other.

18. Octogesimus octavus mirabilis annus: it was prophesied to be a wonderfull yeere, long afore it came, and wil neuer be forgotten now it is past.

An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes, and writingsAmong the things for which the yeere 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, erronious, tending to perswade, and bring in a monstrous, and apparent dangerous Innouation within her [Page] dominions, and countries; and to make a change, euen a dangerous change of the forme of doctrine then in vse. And therefore the said bookes were commanded to be brought in, and deliuered into the hands of authoritie; and speciall charge giuen, that no moe of that nature should come abroad, or be printed.

Whereby (so much as in that blessed) Queene, whose name with eternall honour shall be recorded these new fancies of the brethren were hissed, and exploded out of this Christian kingdom; 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 hereupon was inflamed, and their courage so increased, as whereas afore this time but one or two, or a very few (the first whereof was your L. immediate Predecessor,Most learned and worthy men set themselues against the Br. and the Presbyterian discipline. whose memory be alway honourable among the Saints) did encounter the Brethren and oppugned their fancies: now an army of most valourous, and resolute Champions, and Challengers rose vp, which then, and piuers yeeres ensuing (among whom as your Grace was the first in time which gaue the onset: so are you to be reckoned with the first, and best for zeale, wisedome, and learning) did conflict with these Brethren, defended the Prelacie, stood for the Prince, & State, put the new Doctors to the foile, profligated the Elders, set vpon the Presbytery, and so battered the new Discipline, as hitherto they could neuer, nor hereafter shall euer fortifie, and repaire the decaies thereof,

20. Notwithstanding what the brethren wanted in strength and learning, they had in wilynesse,A Stratagem of the Br. & though they lost much one way in the generall, & maine point of their discipline, yet recouered they not a little aduantage another way, by an odde and new deuice of theirs, in a speciall article of their classicall instructions.

For while these Worthies of our Church were employing their engins, & forces, partly in defending the present gouernment Ecclesiasticall, partly in assaulting the Presbyterie and [Page] new Discipline, even at that very instant the Brethren (knowing themselves too weake either to overthrow our holds, and that which we hold,Ann. 1595. or to maintaine their owne) they abandoned quite the Bulwarkes which they had raised, and gave out were impregnable, suffering us to beate them downe, without any, or very small resistance: and yet not carelesse of their affaires, left not the warres for all that, but from an odde corner, and after a new fashion, which we little thought of (such was the cunning) set upon us afresh againe, by dispersing in printed bookes (which for tenne yeares space before they had bin in hammering among themselves to make them compleate) their Sabbath speculations, and Presbyterian (that is more then either Kingly, or Popely) directions for the observation of the Lords Day.

This Stratagem of theirs was not observed then, neither (I feare me) is regarded as it should be yet: and yet did, and since hath, and doubtlesse in time to come, if it be not timely seene unto, with unsound opinions; and paradoxes will so poyson many, as the whole Church, and Common-weale wil find the danger, and inconvenience of them (so plausibie are they to men either popularly religious, or preposterously, and injudiciously zealous.)

Certain fruits, and effects of the Sabb. doctrine published by consent of the Brethren.21. In this their sally (as I said before) they set not upon the Bishops & their calling, their Chancelors, &c. (as Popish, and Antichristian) they let them alone, seeing and knowing they are too well backt for them to subvert: but (which are of great, all; and almost of the same antiquitie with Bishops divers of them, and I had almost said as necessarie) they ruinate, and at one blow beate downe all times and daies, by just authoritie destined to religious, and holy uses, besides the Lords Day, saying plainly, and in peremptorie words, that the Church hath none authoritie, ordinarily, or from yeare to yeare perpetually to sanctifie any other day to those uses, but onely the Lords Day.

They build not Presbyteries expressedly (though under hand, if it be well marked, they doe erect them in their exercises of the Sabbath:) but they set up a new Idol, their Saint [Page] Sabbath (earst in the dayes of Popish blindnesse S. Sunday) in the midst, and minds of Gods people.

By the former they haue opened not a gap, but a wide gate vnto all licentiousnesse, liberty, & prophanenesse on the Holy dayes (which is readily, and greedily apprehended of all sorts of people euery where, especially of their fauorites) to the high dishonour of God, decay of our deuotion, hinderance of Christian knowledge and wisdome in all sorts, especially in the vulgar multitude, and poore seruants, aduantage of the common enemies, and grosse contempt of the necessary, and laudable orders of our Church. By the latter they haue introduced a new, and more then either Iewish, or Popish superstition into the land, to no small blemish of our Christian profession, and scandall of the true seruants of God, and therewith doctrine most erroneous, dangerous, and Antichristian.The summe of the Sabbath doctrine broached by the Brethren.

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

The other, that vnder the same penalty it must be 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 saved. Whom the Apostles, Paul and Barnabas first, and afterwards Peter, Iames, and the rest at Ierusalem both zealously did resist, and in their Synod, or Conuocation powerfully suppresse.

The latter, as bad as that, hath bin the mother of many hereticall assertions, and horrible conclusions.

I haue read (and many there be aliue which will iustifie it) how it was preached in a Market 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 commit adultery. It was [Page] preached in Somerset-shire, that to throw a bowle on the Sabbath day, is as great a sinne, as to kill a man. It was preached in Norfolke, that to make a Feast, or wedding dinner on the Lords day, is as great a sin, as for a Father to take a knife and cut his childs throate. It was preached in Suffolke (I can name the man, and I was present when he was convented before his Ordinary for preaching the same) that to ring more Bels then one upon the Lords day to call the people unto Church, is as great a sinne as to commit murder.

When these things I read, and heard, mine heart was strucken with an horror, and so is it still, when I doe but think of them, and calling into mind the Sabbath doctrine, at London Printed for I. Porter, and T. Man. An. 95. which I had read before (wherein very many things are to this effect) I presently smelt both whose disciples all those preachers are; and that the said doctrine had taken deep impression in mens hearts, and was dispersed (while our watchmen were otherwise busied, if not asleepe) over the whole Kingdome.

The Br. Doctrine of the Sa bath called in by authoritie, and forbidden any more to be printed.23. It is a comfort unto my soule, and will be till my dying houre, that I have beene the man, and the meanes that the Sabbatarian errors and impieties are brought into light, and knowledge of the State, whereby whatsoever else, sure I am, this good hath ensued, namely, that the said bookes of the Sabbath (comprehending the above mentioned, and many moe such fearefull, and haereticall assertions) hath been both called in, and forbidden any more to be printed, and made common. Your Graces predecessor, Archb. Whitgift, by his letters, and Officers at Synods, and Visitations, An. 99. did the one:Ann. 1559. 1600. and Sir Iohn Popham, L. chiefe Iustice of England, at Bury S. Edmons in Suff. An. 1600. did the other.

And both these most reverend, sage, and honourable Personages by their censures have declared (if men will take admonition) that the Sabbath doctrine of the Brethren, agreeth neither with the doctrine of our Church, nor with the lawes, and orders of this Kingdome; disturbeth the peace both of the Common-weale, and Church, and tendeth unto Schisme in the one, and Sedition in the other: and therefore neither [Page] to be backt, nor bolstred by any good Subiect, whether he be Church or Common-weale man.

24. Thus haue errors, and noysome doctrines (like byles,Purity of doctrine all Qu. Elizabeths raigne maintained in England. and Botches) euer, and anon risen vp (to the ouerthrow of our Churches health, and safety if it might be) but yet (such hath beene the Physicke of our discipline) as what by launcing, purging, and other good means vsed, the Body still hath heene vpholden, and preserued from time to time.

And well may errors (like grosse humors, and tumors) continue among vs (as neuer Church was, or will be quite without them while it is militant heere vpon earth) yet are they not of the substance at all of our Religion, or any part of our Churches Doctrine (no more then ill humors, which be in, are of the Body; or dregs in a Vessell of wine, be any part either of the Vessell, or Wine) which remaineth, as at the first, most sound, and vncorrupted: and so continued euen vntill the dying day of that most illustrious, and religious Princesse Queene Elizabeth.

The very Brethren themselves doe write, that

In regard of the common grounds of Religion, and of the Ministery, We are all one. We are all of one Faith, one Baptisme, one Body, one Spirit, haue all one Father, one Lord;Ann. 1601. and be all of one Heart against al wickednes, superstition, idolatry, heresie; and we seeke with one Christian desire, the aduancement of the pure Religion, worship, and Honor of God.

We are Ministers of the Word by one order; we administer Prayers and Sacraments, by one forme; we Preach one Faith and substance of doctrine. And we Praise God heartily that the true Faith, by which we may be saued, and the true doctrine of the Sacraments, and the pure Worship of God, is truely taught, and that by publike authority, and retained in the booke of Articles; Hitherto the said Brethren. And this was their verdict of our Churches doctrine in the last yeere saue one of Q. Elizabeths raigne, then which nothing was euer more truely said, or written. And this Vnity, and purity of doctrine she left with vs when she departed this world.

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K. Iames.After Elizabeth, raigned King Iames.

VVHo found this our Church (as all the world knoweth) in respect of the grounds of true Religion, at Vnitie;Anno 1603. and that Vnitie, in Veritie, and that Veritie confirmed by publike, and regall approbation.

These Ecclesiasticall Ministers therefore (though a thousand for number) who at his Majesties first comming into this Kingdome either complained unto his Highnesse of (I know not what) errors,King James abused & troubled with false informations and petitions of the Brethren. and imperfections in our Church, even in points of doctrine (as if shee erred in matters of Faith) or desired that an Vniformitie of doctrine might be prescribed (as if the same had not already beene done to his hands) or (as weary belike of the old, by Queene Elizabeth countenanced, and continued) desired his Majesty to take them out a new Lesson (as did the 71 Brethren of Suffolke) are not to be liked.

Neither can we extoll the goodnesse of our God sufficiently toward our King, and us all, for inspiring his royall heart with holy wisedome to discerne these unstayed, and troublesome spirits; and inabling his Highnesse with power, and graces from above, to decree orders, and directions for the generall benefit, and peace of the whole Church; neither suffered he his eyes to sleepe, nor his eye-lids to slumber, nor the temples of his head to take any rest, till he had set them downe (afore all other, though never so important, and weightie affaires of the Crowne, and Kingdome.)

King James patronizeth the Doctrine and Religion countenanced by Queene Elizabeth.26 My selfe have read, and thousand thousands, with an hundred thousand of his Subjects besides, have either read, or heard of Proclamations after Proclamations (to the number of sixe, or seven at the least) of bookes, and open speeches of his Majesty, uttered in the Parliament House (and all of them made vulgar within a yeare and little more, after his happy ingresse into this kingdome) and taking the administration of this most famous, & nourishing Empire upon himself (whereby the doctrine in this Land allowed, & publikely graced and [Page] imbraced of all sorts at his entrance into the Realme) hath bin not onely acknowledged to be agreeable to Gods Word sincere, and the very same, which both his Highnesse, and the whole Church, and kingdome of Scotland, yea and the Primitiue Church professed; but also by his authoritie Regall, and paramont (as one of the maine pillers supporting his Estate) ratified to continue; and all hope either of allowing, or tolerating in this kingdome of any other doctrine, religion, or faction whatsoeuer, opposite, or any way thwarting the Faith, and confession of the Church of England, in most plaine, pithy and peremptory words, and speeches, cut off.

The yeere 92. was not more famous for the Vniformity of doctrin in religion then concluded, then the yeere 1604.Domii incarnati. An. 1604. is memorable, and will be for seconding the same: neither got the Clergie in those dayes more credit in composing the Articles of our Vnitie in Faith, then did the last Conuocation (whereat your Grace, then Bishop of London. was present and President) in ratifying the Acts, and Articles of their Antecessors; neither was Q Elizabeth more honoured in establishing them at the first, then is our K. Iames renowned, and more and more will be for approouing vnder the great Seale of England, the late, and last Constitutions, and Canons Ecclesiasticall.

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

[Page]Neither shall any man teach either in publike schoole, or in private house, except he shall first prescribe to the first, and the third Articles simply, &c.

Neither shall any man be admitted a Chancellor, Commissary, or Officiall, to exercise any Ecclesiasticall jurisdiction, except, &c. and shall subscribe to the Articles of Religion, agreed upon in the Convocation in the yeare 1562. &c.

And likewise all Chancellours, Commissaries, Registers, and all other that doe now possesse, or execute any places of Ecclesiasticall jurisdiction, or service, shall before Christmas next in the presence of the Archbishop or Bishop, or in open Court, under whom, or where they execute their offices, take the same Oathes, and subscribe, as before he said; or upon refusall so to doe, shall be suspended from the execution of their Offices, untill they shall take the said Oaths, and subscribe as aforesaid.

28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent, who indeed (as exceeding necessary, both for the retaine of peace in the Church, and preventing of new doctrine, curious speculations, and offences, which otherwise daily would spring up, and intolerably encrease) calleth for Subscription, in testimony of mens cordiall consent unto the received doctrine of our Church, but exacteth not their Oathes, as some doe; much lesse Oathes, Vowes, and Subscription too, (but onely in a particular respect, and that of a very few in publike office) as our neighbours have done.

Againe, he requireth Subscription, but not of civill Magistrates; not of the Commons (as else where some doe;) not of every man, yea of women, aswell as of men (as did the persecuted Church at Franckeford in Queene Maries daies) not of Noble, Gentlemen and Courtiers, as in Scotland was Enacted in our Kings minoritie;) but only of Ecclesiasticall Ministers, Teachers, and spirituall Officers, or of those which would be such,Of the Subscription called for. and so doe the reformed Churches in France, and Germany at this very day.

Last of all, his Majestie calleth for Subscription unto Articles [Page] of Religion, but they are not either Articles of his own lately deuised; or the old newly turkened: but the very Articles agreed vpon by the Archbishops and Bishops of both Prouinces, and the whole Clergie in the Conuocation holden at London, and that in the yeere of our Lord God, 1562.Cant. 2.127. and vnto none other; euen the same Articles, for number thirtie nineIbid., no moe, no fewer; and for words, sillables, and letters, the very same, vnaugmented, vndiminished, vnaltered.

29. And being the same, the whole world is to know, that the Church of England is not in religion changed,The Church of England settled, and constant in her Religion. or variable like the Moon; nor affecteth noueltie, or new lessons, but holdeth stedfastly, & conscionably that truth which by the Martyrs, and other Ministers in this last age of the world hath bin restored vnto this kingdome; and is grounded vpon Gods written Word, the onely foundation of our Faith.

And being the same, all men again may see that we are still at Vnitie both among our selues at home, and with the neighbour Churches abroad in all matters of chiefest importance, and fundamentall points of religion, though our aduersaries, the Papists, would faine beate the contrary into the common peoples heads.

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

And finally being the same, let vs not doubt, but perswade our selues, that we shal find the Antichristian Church of Rome too the same, which for the same doctrine, and for none other cause, persecuteth al Christian Churches, but ours of England especially, with sword, fire, and power in most horrible, yea and hellish manner: the effect of whose hatred against vs, as we have often seene: so especially had we felt the same the next yeere after our Kings ratification of these Articles, had not our euer mercifull God most miraculously detected, both the Treason, and Traitors.Ann. 1605 For which his fauours his holy [Page] Name be glorified of vs, and our posterity, throughout all generations.

The Brethren no changelings.36. So our Church is the same. But the Brethren, the faithfull and godly Brethren too the same now, which they haue also beene. If they be, then will they not deny (which An. 72. they writ) that we hold the substance of religion with them, nor which An. 602. they published, and is afore remembred) that the true Faith by which we may be saued, and the true doctrine of the Sacraments, and pure worship of God be truely taught, & that by publike authority, and retained in the booke of Articles. And in this Confession I pray God they may constantly perseuere.

Howbeit euen these men (which in a generality doe allow the doctrine of our Church) being called by authority to acknowledge their assent vnto every Article thereof in particular, they doe not a little debase the estimation of this doctrine of ours, and shew themselues but too apparent, and professed dissentors from the same. And though all of them doe, and will approoue some: yet not one of them will subscribe vnto all, and every of the Articles.

For vnto the articles of religion, and the Kings supremacy they are willing to subscribe. And they may subscribe (as afore hath beene noted) vnto such of them, as containe the summe of Christian Faith, & the doctrine of the Sacraments. But vnto the same Articles, for number 36. agreed vpon in this Conuocation at London, an. 62. they neither wil, nor dare nor may subscribe. For neither the rest of the Articles in that booke, nor the Booke of common prayer, may be allowed, no though a man should be depriued from his ministery for it (say the said brethren in a certaine Classicall decree of theirs.) The late Polititian is not afraid to mooue the high, and most honorable Court of Parliament, that Impropriation may bee let to Ferme vnto incumbent ministers, viz. which faithfully preach in the Churches the true doctrine of the Gospell, according to the Articles of Religion, concerning faith and Sacraments: meaning that such Ministers as preach the same doctrine, if they proceed to the rest of the Articles, concerning [Page] either Conformitie in externall, and ceremoniall matters; or Vniformitie in other points of doctrine contained in that booke, should not be partakers of that benefit, or of Benefices Impropriate.

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

The one is, for that in their opinion, there is no Law to compell them to subscribe vnto all: For (say the Brethren resiant I know not where,) Wee have alwayes beene ready to subscribe to the Articles of Religion concerning the doctrine of Faith, and of the Sacraments, which is all that is required by Law. Also the Brethren in Deuonshire, and Cornewall: We are ready (say they) to subscribe to the third (which concerneth the Booke of Articles of Religion) so farre as wee are bound by Statute concerning the same, viz. as they concerne the doctrin of the Sacraments, and the confession of the true faith. And the 22. London Brethren tell King Iames to his head, how the Subscription which he calleth for is more then the Law requireth.

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

32. If these things be true which they doe alleadge, surely then are those men to be chronicled for the Faithfull, the godly, and innocent Brethren indeed, whom neither present Benefices can allure; nor the angry countenance, and displeasure of a King, even of the puissant, & powerful King of great Brittaine, can force to doe anything at his becke, and pleasure, either against Law, or for which there is no law, and who had rather to forgoe all their earthly commodities & liuings, yea and to goe from their charges, and ministery, and to expose themselues, their wiues and children, to the miseries of this world (grieuous for our flesh and blood to endure,) then to approue any thing fob true, & sound by their hands, which is [Page] opposite, or not agreeable to the reuealed will, and Scriptures of God.

But if these allegations of theirs be but weake, and sinfull surmises, or rather apparantly most false, scandalous, and slanderous imputations to their Prince, their mother Church, and this State, then doubtlesse, as they euen Christians now liuing cannot but take them: so ages to come will euerlastingly note, and censure them both for disloyall Subiects that so traduce a truly, and most Christianly religious King, ill deseruing children, that so abuse their honorable, and reuerand Fathers, and superiours of State, and authority; turbulent spirits, not peaceable men, which raise such broiles, troubles, and diuisions in the Church and Kingdome (the issues whereof no tongue can foretell, and are fearefull being thought of) without cause and finally neither faithfull, nor godly Preachers, but vngodly broachers of vntruthes, and slanders, and the very authors and fautors of horrible confusion, and faction in Gods Church, whose peace they should seeke, and promote euen with their dearest blood.

33. Since the Statute for Vniformity in rites and doctrine was first enacted, moe then 35. yeeres haue passed, in all which space, neither the Brethren now being, nor the Brethren afore them liuing, haue hitherto shewne, of the 39. Articles, for names and titles: Which, for number, How many the Articles be which Ecclesiasticall Ministers necessarily must, how many which they may not, or need not, vnlesse they list, subscribe vnto (which I am sure they, or some of them, at one time, or other would have expressed) had the Law fauoured there recusancy, and they bin able to have justified their Maxime, which is. That they are not compellable by subscription to approoue them all. Againe, since the first establishment of that Statute Law, the most reuerend Fathers, and truly reformed Ministers of this Church (sound for iudgement, profound, for learning, zealous for affection; sincere, for religion, faithfull, in their Churches: painefull, in their charges: more profitable many wayes: of as tender consciences euery way, as any of these Brethren combined) according both to their [Page] bounden duties, and (as they are perswaded) to the very purport, and true intent of the said Statute, have alwayes both with their mouthes acknowledged, and with their pennes approued the 39. Articles of our religion for truthes not to be doubted of, and godly.

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

34. Againe, of these Brethren (that will subscribe but vnto which they please of these Articles) there be some who faine would beate into mens heads, if they could tell how to make it credible) that the Doctrine of our Church is altred from that it was in the raigne of Q. Eli. But this assertion being too grosse, egregiously vntrue,A late deuice of the Br. to shunne subscription. & no waies iustifiable they secondly give out, and report (so industrious be they to inuent new shifts to cloak their inueterate, and rooted pertinacy) how the purpose, if not doctrine of our Church is of late altered from that it was. And therefore though they can be well content to allow of the old doctrine, and ancient intention: yet vnto the old doctrine, and new Intention of our Church, they cannot subscribe, might they either gaine much, or lose whatsoeuer they have thereby. Besides, this new Intendement, contrary to the old purpose, if not doctrin of our Church, is become now the maine, and principall obstacle why they cannot subscribe vnto the booke of Common prayer, and booke of Ordination, as earst they (some of them) foure times have done, when aswell Intention, as Doctrine of our Church, was pure & holy,

Lastly, they seeme not obscurely to intimate vnto the State that were they sure, or might be assured, that the purpose of [Page] our Church were the same which it was, neither varied from the doctrine; they would be prest, and as ready, euen foure, if not forty times moe, to subscribe vnto the forementioned bookes of Common prayer, and of ordination, as aforetimes they did, when they were out of doubt the Intention of our Church was correspondent to her Doctrine, that it was found and good. I haue foure times subscribed (saith a Brother) to the booke of Common prayer with limitation, and reference of all things therein contained (not vnto the purpose onely, or doctrine onely,) but unto the purpose, and doctrine of the Church of England. Yet cannot the same man with a good conscience so much as once more subscribe (which formerly, and that with a good conscience had subscribed foure times.) His reason is, Because the purpose, if not doctrine of our Church, (to which he referred his subscription) appeareth to him, by the late Canons, booke of conference, and some speeches of men in great place, and others, to be varied somewhat from that which he before (not without reason) took it to be.

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

If then the purpose be knowne by her Doctrine, and Articles; and the true sense by their very words: needs must the purppose of our Church be the same, because her Doctrine, and Articles for number, words, syllables, and letters, and every way be the very same.

And so our Churches intention in her publike Doctrine, and Articles reuealed, being good at the first, it is so still. For her purpose (continuing one and the same) cannot be ill at the [Page] last, which was good (and so beleeued, and acknowledged, even by the Brothers subscription) at the first; or good in good Queene Elizabeth, and ill, in illustrious King Iames his dayes.

36. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely,Neither the Doctrine, nor purpose of our Church altered. then cast we our eyes vpon the Propositions, which she publikely maintaineth; and if we find them the same which euer they have beene, then need we not doubt (the Brethren themselves being Iudges) but the Articles againe, their sence, the Doctrine, purpose, and Intention nf the Church of England (the Proposition interpreting as it were, the said Articles) is the very same it ever was.

Now that Propositions (pregnantly, and rightly gathered, and arising from the articles) be the same, & for substance vnaltered (though vpon good considerations, some few bee added to the former) and all of them approued for true, and Christian, by the lawful, & publike allowance of our Church, the Booke here ensuing plainely will declare, and so demonstrate withall not the Doctrine onely, but intention also of our Church, to be the same, and not changed: and being vnchanged, the books then of common prayer, and of ordination too, considered in the purpose and intention of the Church of England, and reduced to the Propositions (as the Brethren would haue them) be well allowed, and authentically approued; and the said brethren with as good conscience now againe, and afresh may subscribe vnto all the Articles, euen concerning the Booke of common prayer, and of ordination, aswell as of the kings supremacy, and of Religion, as afore, often, and alwayes they did.

37. For my selfe (most reuerend Father in God) what my thoughts be of the religion in this Realme at this instant professed, and of all these Articles, if the premisses doe not, that which here followeth will sufficiently demonstrate. Twenty, yea 22 yeeres agoe, voluntarily of mine owne accord, & altogether vnconstrained, I published my subscription vnto them, my Faith is not either shaken, or altred, but what it then was, [Page] it still is: yeeres have made those haires of mine gray, which were not; and time, much reading, and experience in Theologicall conflicts and combates, have bettred a great deale, but not altered one whit my judgement, I thanke God.

Nothing have I denied, nothing gaine-said, which afore I deliuered.

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

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

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

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

My selfe am much, the whole Church of England much more bound vnto your Lordship; yea not wee onely now liuing, but our successors also, and posteritie shall have cause in all ages, while the world shal continue to magnifie Almightie God, for the inestimable benefits which we have & shall receiue from your selfe, & your late Predecessors D. Whitegift, Grindall, Parker, Cranmer, (of famous & honourable remembrance) [Page] Bishops of our Church, Archbishops of the See of Canterbury; for this uniforme doctrine by some of your Lordships drawne, and penned, by all of you allowed; defended: and (as agreeable to the Faith of the very Apostles of Christ, and of the ancient Fathers, correspondent to the Confessions of all reformed Churches in Christendome, and contrariant in no point unto Gods holy and written Word) commended unto us both by your Authoritie and Subscriptions.

Now the all-mercifull God, and heavenly Father, which so inspired them, and your Lordship with wisedome from above, and inabled you all to discerne truth from falshood, and found religion from Atheisme, idolatry and errors, vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace, to his owne glory, the Churches benefit, and your owne everlasting comfort.

And the same God, which both mercifully hath brought, and miraculously against all hellish, and divellish practices of his and our enemies, continued the light of his truth among us, give us all grace with one heart and consent, not onely to embrace the same, but also to walke, and carry our selves, as it beseemeth the Children of light, in all peaceablenesse, and holinesse of life, for his Sonne, our Lord and Saviour Christ his sake. At Horninger neere S. Edm. Bury in Suff. the 11. of March. Ann. 1607.

Your Graces poore Chaplaine. alwayes at Command: THOMAS ROGERS.

[Page]

Constitutions, and Canons Ecclesiasticall. Anno 1604.

VVHosoever shall hereafter affirme, that the Church of England by Law established under the Kings Majesty, is not a true, and an Apostolicall Church, teaching, and maintaining the Doctrine of the Apostles: let him be excommunicated ipso facto, and not restored, but onely by the Archbishop after his repentance, and publike revocation of this his wicked error, Can. 3.

VVhosoever shall hereafter affirme that any of the 39 Articles agreed upon by the Archbishops, and Bishops of both Provinces, and the whole Clergy in the Convocation holden at London in the yeare of our Lord God 1562. for the avoiding of diversities of opinions, and for the establishing of consent touching true Religion, are in any part superstitious, or erroneous, or such as he may not with a good conscience subscribe unto: let him be excommunicated ipso facto, and not restored, but onely by the Archbishop, after his repentance and publike revocation of such his wicked errors, Can. 5.

Whosoever shall hereafter separate themselves from the Communion of Saints, as it is approved by the Apostles rules in the Church of England, and combine themselves in a new Brother-hood, accounting the Christians, who are conformable to the Doctrine, Government, Rites and Ceremonies of the Church of England, to be prophane, and unmeete for them to joyne with in Christian profession: let them be excommunicated ipso facto, and not restored but by the Archbishop, after their repentance, and publike revocation of such their wicked errors, Can. 9

[Page]

The Titles of the thirty nine Articles, with the Pages where to finde every of them in this Booke.

Articles. 1 OF faith in the holy Trinity. Page. 1
Articles. 2 Of the Word of God, which was made very man. Page. 7
Articles. 3 Of the going downe of Christ into Hell. Page. 15
Articles. 4 Of the Resurrection of Christ. Page. 17
Articles. 5 Of the Holy Ghost. Page. 21
Articles. 6 Of the sufficiency of the Scriptures for salvation. Page. 26
Articles. 7 Of the Old Testament. Page. 33
Articles. 8 Of the three Creeds. Page. 39
Articles. 9 Of Originall, or birth sinne. Page. 41
Articles. 10 Of Free-will. Page. 47
Articles. 11 Of the Iustification of man. Page. 50
Articles. 12 Of good workes. Page. 56
Articles. 13 Of workes before Iustification. Page. 56
Articles. 14 Of workes of Supererogation. Page. 59
Articles. 15 Of Christ alone without sinne. Page. 62
Articles. 16 Of sinne without Baptisme. Page. 65
Articles. 17 Of Predestination, and Election. Page. 69
Articles. 18 Of obtaining salvation onely by the Name of Christ. Page. 82
Articles. 19 Of the Church. Page. 86
Articles. 20 of the Authoritie of the Church. Page. 98
Articles. 21 Of the Authoritie of generall Councels. Page. 112
[Page]Articles. 22 Of Purgatorie. Page. 118
Articles. 23 Of Ministring in the Congregation. 131
Articles. 24 Of speaking in the Congregation in such a tongue as the people understand not. Page. 141
Articles. 25 Of the Sacraments. Page. 142
Articles. 26 Of the unworthinesse of the Ministers, which hinder not the effects of the Sacraments. Page. 160
Articles. 27 Of Baptisme. Page. 165
Articles. 28 Of the Lords Supper. Page. 170
Articles. 29 Of the wicked, which doe not eate the Body and bloud of Christ in the use of the Lords Supper. Page. 178
Articles. 30 Of both kindes. Page. 179
Articles. 31 Of the oblation of Christ finished upon the Crosse. Page. 181
Articles. 32 Of mrariage of Priests. Page. 185
Articles. 33 Of Excommunicate persons, how they are to be avoided. Page. 189
Articles. 34 Of the traditions of the Church. Page. 193
Articles. 35 Of Homilies. Page. 194
Articles. 36 Of Consecration of Bishops, and Ministers. Page. 196
Articles. 37 Of the civill Magistrate. Page. 201
Articles. 38 Of Christian mens goods which are not common. Page. 215
Articles. 39 Of a Christian mans Oath. Page. 217

FINIS.

[Page 1]

THE CATHOLIKE DOctrine, beleeued and professed in the Church of England.

1. Article. Of Faith in the holy Trinitie.

There is but 1 one liuing, and true God, euerlasting, without body, parts or passions: of infinite power, wisedome, and goodnesse: 2 the Maker and preseruer of all things, both visible, and inuisible. 3 And in vnitie of this God-head, there be three persons of one substance, power, and eternitie, the Father, the Sonne and the holy Ghost.

The Propositions.

1. There is but one God, who is liuing, true, everlasting, &c
2. God is the Maker, and preseruer of all things.
3. In the vnitie of the God-head, there is a Trinitie of persons.

1. Proposition.

There is but one God, who is liuing, true, euerlasting, without bodie, parts, passions: of infinite power, wisedome, and goodnesse.

The proofe from Gods Word.

THat there is but one God, who is, &c. is a truth which may be gathered from the all-holy, and sacred Scripture: and is agreeable to the doctrine of the reformed Churches. [Page 2] For both Gods Word giueth vs to know, that God is one and no moreThou shalt have none other Gods before me. Exod. [...]0 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 us? Mal. 2.10. There is none other God but one, 1 Cor. 8.4., liuingMine heart and my flesh rejoyce in the living God, Psal. 84 2 Yee are the Temple of the living God. 2 Cor 6.16. For a long season Israel hath been without the true God, 2 Chr. 15 3. The Lord is the Lord of truth, he is the living God, and an everlasting King Ier. 10.10. This is life eternall, that they know thee to be the onely very God, &c. Ioh. 17 3. Ye turned to God from idols, to serve the living & true God, 1 Thess. 1.9., and true God^c, everlastingO my God, &c. thy yeere endur from generation to generation, &c. thy yeeres shall not faile, Psal 102.24, 26, 27. He is the living God, and remaineth for ever, Dan 6.16.: without body, parts, or passionsO Lord my God, thou art exceeding great, thou art clothed with glory, and honour, which covereth himself with light as with a garment, &c Psal. 104 1, &c God is a Spirit, Ioh. 4.24 The Lord is the Spirit, 2 Cor. 3.17 He is not a man, that he should repent, 1 Sam. 15.29. I will not execute the fiercenesse of my wrath, I will not return to destroy Israel: for I am God, and not man, Hosh. 11.9.: of infinite powerThe sound of the Cherubins wings was heard into the utter court, as the voyce of the Almightie God, when he speaketh, Ezek. 10.5. I will be a Father unto you, &c. saith the Lord Almightie, 2 Cor. 6.18. We give thee thanks, Lord God Almightie, Rev. 16.17., wisedomeGreat is our Lord, and great is his power: his wisedome is infinite, Psal. 147.5 To God onely wise, be honour and glory for ever and ever, 1 Tim. 1.17. To God, I say, onely wise, be praise through Iesus Christ for ever, Amen. Rom. 16.27., and goodnessePraise ye the Lord, because he is good, for his mercy endureth for ever, Psal. 106.1.107.1 108. 1, &c.: and Gods people in their publike confessions from Ausburgh Art. 1., Heluetia Confes. 2. ar. 2., Bohemia c 3., France art. 1, Flanders art. 2., and Wittembergh c. 1., testifie the same.

Errors and adversaries vnto this truth.

Then impious, and execrable are the opinions of Diagoras, and Theodorus, who flatly denyed there was any GodDeos [...] dubita [...]a [...] Protagoras, nullos esse [...]ma [...]ue D [...]agoras, & Theodotus Cyreniacus, pu [...]v [...]runt M. [...]. Ci [...] de Nat Deo. l. 1..

Of Protagoras Protagoras Deos in dubium v [...]cauit. Diager a [...] exclusit. Lactan. de fal Rel. cap. 2, and the Machiuillian Atheists, which are doubtfull whether there be a God.

Of such as fained unto themselves, divers and sundry gods, as did the ManichiesAug. contra Manich. l. 2. c. 1, 2., the BasilidiansClemen. Alex. [...] l 5., the ValentiniansValentinus triginta Deorum praed [...]cator, saith Cyril. Catech. 6., the Messalian heretikes,Epiph Exod. 32. the Gentiles, and heathen people: whereof some, in place of God, worshipped Beasts vnreasonable, as the AEgyptians did a Calfe, ^g an Oxe, Cats, Vulturs, and CrocodilsGand. M. [...]rula de mirabi. l 3. c. 56., The Syrians, a FishPiscem Syrae venerantur Cic. de Senect. Merula de mirabl. l. 3. c. 48., and Pigeons^k; the Persians, [Page 3] a DragonHistor of Bel.; some as Gods, have adored men, vnder the names of Iupiter, Mars, Mercury, and such likeGods are come downe to vs in the likenesse of men, and they called Barnabas, Iupiter, and Paul Mercurius, &c. Then Iupiters priest, &c. Acts 14.11, &c Who knowes not that the City of the Ephesians is a worshipper of the great goddesse Diana Act. 19.35.; and some, even at this day for God doe worship Kine, the Sunne, and what they thinke good: so the inhabitants of Baly in the East IndiesVoiage of the Holland ships..

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

Of such as put their trust and confidence, to be reposed in God alone, either in men liuing, as, doe both the Persians in their SoldanTu es nostra fides, & inte credimus: will the Persians say unto the Soldan P. B [...]zarus rerum Persic. l. 1 [...]., and the Papists in their Pope, who with them is GodPanormit. C. quanto Abbas., their Lord and GodExtravag. Ioan. 22., of infinite powerExtravag. de transl. epist. Quanto.: or in Saints departed this life, as doe the same Papists, both in their S. Francis, whom they tearme, The glory of God, prefigured by Esay, when he said, Holy, Holy, Holy, Alcar. Francisc. lib. 1. &c. and in their Thomas Becket, whom they say, God hath set ouer the workes of his handsHorae. B. virginis. Ma. secundum usum Sarum. pa. 15., or in Beasts vnreasonable, as doth the Mordwite TartarRusse Common-weale. c. 19., or finally in riches, and other senselesse creatures, as doe the Atheists, and irreligious worldlings.

2. Proposition.

God is the Maker, and preserver of all things.

The proofe from Gods Word.

THat the world, and all things both visible and inuisible therein, both where made, and are preserued, by the Almighty, and only power of God; are truthes grounded vpon the holy Scripture, and agreeable to the confessions of Gods people.

For touching the creation of the world, we reade that in the beginning God created the heauen and the earth,Gen. 11, &c. &c. He made heaven and earthPsal. 124.8, 134.3., by him were all things created, [Page 4] which are in heauen, and which are in earth, things visible and inuisible, whether Thrones, or Dominions, or Principalities, or Powers, as things, were created by him, and for himCol. 1.16., by his Son he made the worldsHeb. 1.8., and all these acknowledged by the Churches PrimitiueCreede Ap [...]st & Nicen., and reformed at this dayConfess. Helv. 2. c. 6 7 Basil ar 1. of France ar [...] Fland ar. 12.

And touching the preseruation of all things by him created: My soule, praise thou the Lord, &c. (saith the Psalmist) which covereth himselfe with light as with a garment, spreadeth the heavens like a curtaine; which layeth the beames of his chambers in the waters, and maketh the clouds his Chariot, and walketh vpon the wings of the winde; which maketh the spirits his Messengers, and flaming fire his Ministers,Psal. 164.1, &c. &c.

Are not two Sparrowes sold for a farthing, and one of them shall not fall on the ground without your Father? yea, and al the hairs of your head are numbred, saith our Sauiour ChristMath. 10.29 30.. God, that made the world, and all things that are therein, he is Lord of heaven and earth; he giveth life, and breath, and all things; & hath made of one bloud all mankind to dwell on all the face of the earth, and hath assigned the times which were ordained before, and the bounds of their habitation, saith Saint Paul Acts 17.24, 25, 26..

The Sonne is the brightnesse of the glory, and the ingraued forme of his person, and beareth vp all things by his mighty Word k.

The Churches of God in HeluetiaHeb. 1.13. Confe 20.7, BasilConfess. Basil. ar. 1, 2., FranceConfess. Gal. ar. 18., and FlandersConfess Belg. ar. 12, 13., testifie the very same.

Errors, and adversaries vnto these truths.

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

Of the former sort was,

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

Next, the Marcionites, that held, how God made not the world, as being too base a thing for him to createTertul l. 1. co [...]t. Marc..

3. Simon Magus, Saturninus, Menander, Carpocrates, Corinthus, who ascribed the worlds creation by Angels [...]ren. Epiph. Philaste [...]..

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

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

6. The Family of Love, who deliuer that God by them made heaven, and earthDisplay of the Fam. of Loue. H. 8 b..

7. The Papists, who giue out how sacrificing Priests are the Creators of ChristQui creauit me sine me, iam creatur mediā te me. Stella cleris..

Of the latter sort were,

The Stoike Philosophers, and the Manichies, who are the great patrones of Destiny, Fate and FortuneSocrat. hist Eccles. l. 1.22..

The Family of Loue, which may not say, God saue any thing: for they affirme that all things be ruled by nature, and not ordered by GodDisplay of the Fam. H. 7. b..

The old Philosophers, who thought that inferiour things were too base for God to be carefull ofDii magna curant, parua negligunt, Cic de nat Deor. l. 2.

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

3. Proposition.

In the Vnity of the God-head, there is a Trinity of persons.

The proofe from Gods Word.

THe Scripture saith,

In the beginning God the FatherThe Father by the Sonne made the world, Heb. 1., the SonneIn the beginning was the Word, and the Word was with God, and that Word was God, The same was in the beginning with God, Ioh. 1.1, 2., and the holy GhostIn the beginning God created the heauen and the earth, &c. and the Spirit of God mooued upon the waters, Gen. 1.1, 2., created the heaven, and the earth.

By 1 the Word of the 2 Lord were the heavens made, and [Page 6] all the host of them by thePsal 33.6. Breath of his mouth.

Loe, the heauens were opened unto 1 him: and (Iohn) saw 2 the Spirit of God descending like a Dove, and lighting vpon him: and loe, a voyce from heaven saying, This is my 3 beloved Sonne, in whom I am well pleasedMat. 3.16, 17.

Because ye are sonnes, 1 God hath sent forth 2 the Spirit of his 3 Sonne into our hearts, which cryeth Abba, Father, saith the ApostleGal. 4.6.: and againe, The grace of our Lord Iesus Christ, and the loue of God, and the Communion of the holy Ghost be with you all2 Cor. 13.13.

And S. Iohn: There are three which beare record in heauen 1 The Father, 2 the Word, and 3 the holy Ghost, and these three are one1 Ioh. 5 3..

This truth hath alwayes beeneCreed Apo. Nic. Athan., and seriously isConfes. Helv 1. ar. 6. &. 2. c. 3 Aug. art. 1. Gal. art. 6. Bel. art 6. Bohe c. 3 Wittemb. c. 1. Sucan. art. 1., confessed in the Church of Christ.

Errors, and adversaries unto this truth.

Then cursed are all opinions of men contrary hereunto: whereof

Some denyed the Trinity, affirming there is one God, but not three persons in the Godhead: so did the MontanistsSocrat. eccle. hist. l. 1. c. 23., and MarcelliansTheo. haer. fab. lib. 2., and so doe the IewesLu. Ca [...]ertus lib. diuiner. visor. ad Iudae., and TurkesPol. of the Turk emp. c. 5..

Some, as the GnostikesClem. Alex. strom. l. 5., MarcionitesClem. Alex. strom, l. 5. Epiphan., and Valentinians ^d, affirme there be more Gods then one, and yet not three persons, nor of one and the same nature, but of a diuerse, and contrary dispositions.

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

Some feare not to say, that in worshipping the Trinity, Christians doe adore three Diuels,Cl. Alex. str. lib. 4. worse then all the idols of the Papists: and such Blasphemers were Heretikes Blandrat and AlciatCaluin ep..

Some will have a Quaternity of persons, not a Trinity to be worshipped, so did Anastasius the Emperor command; and the Apollinarians did holdAthanas. ad. Epictet.. Some doe grant and acknowledge, the name of three in the God-head, but deny their persons, such were the Noetians, Praxentans, and Hermogenians: [Page 7] These did say, how the same God was called by diuers names in the holy Scripture, and therefore that the Father became flesh, and suffered, because one and the same God is called the Father, the Sonne, and the holy Ghost. For which cause they were tearmed Patripassians: in this number was Serverus.

Againe, some doe grant the names, & persons of three, and yet depriue not onely the Son, and holy Ghost of their diuinity, but the whole Trinity also of their properties. For they say, there is three in heauen, viz. the Father, the Word, and holy Ghost; howbeit (say they) the Father onely is very God, the Word is the breath of the Father, and the holy Ghost is the Spirit created by God of nothing, through the Word: spoyling so both the Son, and holy Ghost of their deity, and the whole Trinity of their properties. Such were the Arrian, and Macedonian heretikes; hence by-named Pneumatomachons, because they waged battell with the holy Ghost.

And some doe bring in other names of deity, besides of the Father, Sonne, and holy Ghost, as did the PriscilianistsConcil. Bra. car. cap. 2..

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

The Sonne, which is 1 the Word of the Father, begotten from everlasting of the Father, the very & eternall God, of one substance with the Father, 2 tooke mans nature in the wombe of the blessed Virgin, 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, whereof is one Christ, very God, and very man: who suffered, was crucified, dead, and buried, to reconcile his Father to vs, and to be a Sacrifice, not only for originall guile, but also for all actuall sinnes of men.

The Propositions.

[Page 8]1. Christ is very God.
2. Christ is very man.
3. Christ is God and man, and that in one person.
4. Christ is the Sauiour of mankinde.

1. Proposition.

Christ is the very God.

The proofe from Gods Word.

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

Christ was begotten of the Father from everlastingPsal. 2.7. Acts 13.33. Heb. 1.5.. Therefore very God.

This is life eternall, that they know thee to be very God, and whom thou hast sent, Iesus ChristIohn 17.3..

They shall call his name Emanuel, which is by interpretation, God with vsMatth. 1.23..

Christ, he is the brightnesse of the glory, and the engraued Image of (the Father) his person, and beareth up all things by his mighty hand,Heb. 1.3. I beleeue in God the Father, &c. and in Iesus Christ his onely Sonne our Lord, Symb. Apost. The Godhead of the Father, of the Son, and of the holy Ghost is all one: the glory equall, the Maiesty co-eternall. Such as the Father is, such is the Sonne. The Father vncreate, the Sonne vncreate. The Father incomprehensible, the Sonne incomprehensible. The Father eternall, the Son eternall. The Father is Almighty, the Son Almighty. The Father is God, and the Sonne is God. The Father is Lord, and the Sonne is Lord Symbol. Athanas. I beleeue in God the Father Almighty, &c. and in one Lord, Iesus Christ, the onely begotten Sonne of God, begotten of his Father before all worlds, God of God, light, of light, very God of very God, begotten, not made; being of one substance with the Father. Therefore very God.

And this both hath beene of the ancient ChristiansSymbo. Nicen., and is the Faith of the reformed ChurchesConfe. Helv. 1. ar. 11. [...]. c 11. Bohem. cap. 4.6. August. ar. 6. Gal. ar. 13, 14. Belg. ar. 10. Wittemb. c. 2. Sueuica ar 1..

The errors and aduersaries vnto this truth.

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

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

The CerinthiansIrenaeus..

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

The EunomiansBasil. 5. contra Eunom..

The Samosatenians, who thought that Christ was not the Sonne of God, before his incarnationConcil Bracar. cap. 1..

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

The Macedonians, which vtterly denyed the Sonne to be of one substance with the FatherTheodoret. l. 4. haeret. fab..

The Agnoites, who held that the diuine nature of Christ was ignorant of some thingsGregor. ep. 22 l. 8..

Againe, some late heretikes even to the death never would acknowledge Christ Iesus to be the true and very God, as namely:

Certaine CatabaptistsZuing. lib. contra Catab..

BlandratBeza ep. 19..

Matthew Hamant (burnt at Norwich An. 1579.) one of whose heresies was, that Christ was a meere, and sinfull manIohn chron. 12.29.,

Francis Ker (burnt also at Norwich An. 1588) who most obstinately maintained that Christ was not God till after his resurrection.

Dauid George, sometime of Basil, who affirmed himselfe to be greater for power then ever Christ wasHist. Dauidis. Georg..

In oppugning the deity of our Sauiour, with these heretiks ioyne the IewesLud Caret. I. divinior visci. ad Iudaeos., and Turkes, which say that Christ was a good man: such as Moses and Mahomet werePolicy of the Turkish Emp. c. 5 p 16., but not God. Hence Amurath the great Turke in his letters vnto the Emp. Rodolph, the second An. 1593. tearmed our Sauiour in derision, The crucified God, vnto whom may be added the Family of LoveDisplay of the Fam. of Love. H. 7. ar.

[Page 10]

2. Proposition.

Christ is very man.

The proofe from Gods Word.

HOlding the humanity of Christ, wee ioyne with the blessed Prophets and Euangelists, who either prophecied of his future incarnationThe seed of the woman shal breake thine h [...]ad, Gen. 3.15 The Scepter shall not dep [...]t, &c. vntill Shiloh come, Gen. 49.1 [...]., and conception in the wombe of a VirginBehold, a Virgin shall con [...]i [...], and beare a Son, Esay. 7.14, or plainely auouched, and writ, both that the Virgin Mary was his MotherMatth. 10.18 2 [...]. Luk. 27, 31.34., and that, as very man, he grew, and increased in strengthLuk. 2.40., endured hungerWhen he had [...]sted 40 dayes, and 40 nights, he was afterward hungry, Matth. 4.2., & thirstIohn 4.7. He said, I thirst Iohn 19.28., weptLuke 19.41, and sleptMarke 4.38., and suffered deathMatth. 27.50 Marke 15 [...]7. Luke 23.46. Ioh. [...]9.30, 33..

Hence the ancient Fathers, and Christians.

I beleeue in God, the Father Almighty, &c and in Iesus Christ, &c. which was conceiued by the holy Ghost, borne of the Virgin Mary, suffred vnder Pontius Pilate, was crucified dead and buriedSymb. Ap [...]st..

The right faith is, that we beleeve 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. Equall to the Father, as touching his Godhead; and inferiour to the Father, touching his manhoodSym. Athan..

I beleeue in one God, the Father Almighty, &c. and in one Lord Iesus Christ, &c. who for vs men, and for our saluation came downe from heaven, and was incarnate by the holy Ghost of the Virgin Mary, and was made man, &cSym. Nicen..

The very same testifie Gods people in HeluetiaConfess. Helv. 1. ar. 11. & 2. c. 11., BasilConfess. Basil. ar. 4., BohemiaConfess. Bohem. c. 6., the Low countriesConfess. Belg. ar. 18., FranceConfess. Gal. ar. 14., AusburghConfess. Aug. ar. 3, WittembergConfess. W [...]ttemb. c. 2., SueviaConfess. Suevica. ar. 2., with many more besidesHarmen. Confess. praef.

[Page 11]

The Errors and adversaries vnto this truth.

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

1. Christ really and indeed, had neither body, nor soule, but was man in appearance onely, as the ManichiesAug. l. 14. contra Faust., the EutichiansNiceph. l 18 c. 52., the Marcionitesphilast. Beza ePist. 81., and the SaturniansIren. l. 1. [...] 22,

2. Christ had a bodie without a soule, as thought the EunomiansBasil. contra Eunom., the ArriansTheodoret. haeret. fab. l. 4., the ApollinariansRuffin. lib. 2 c. 20., with the TheopaschitesNiceph. l. 18. c. 53..

3. Christ tooke the flesh of the Virgin Mary; so did the Valentinians thinkeIren. l. 1. c. 1., and so thinke the AnabaptistsConfess. Belg ar. 18., and the Family of Loue, who make an allegory of the Incarnation of ChristH.N. prophecie of the Spi c. 19 sent. 9..

4. Christ tooke flesh onely, of the Virgin, but no soule; as the ArriansEpiphan..

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

6. The flesh of Christ was spirituall, and his soule carnall; so dreamed the ValentiniansTertul. lib. de car. Christ..

7. The carnall body of Christ was consubstantiall with the Father; as published the ApollinariansAthan. li. de incar. Christ..

8. The humane nature of Christ before his passion, was deuoid of humane affections; so thought the SeueritesNiceph. lib. 17. c. 29..

3. Proposition.

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

The proofe from Gods Word.

THat the Diuine, and humane natures of Christ, are vnited in one person, it accordeth with the holy Scripture. For, The Word was made flesh, and dwelt among vs: (and we saw the glory thereof, as the glory of the onely begotten of the Father) full of grace and truth, saith the Euangelist Iohn Ioh [...] 2.14., And Matthew: Iesus when he was baptized, &c. Loe; a voice [Page 12] (came) from heaven, saying: This is my beloued Sonne in whom I am well pleasedMath. 3.17..

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

Againe Christ Iesus, being in the forme of God, thought it no robbery to be equall with God, hee made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto man, 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, unto the glory of God the FatherPhil. 2.6, 7, 9, 11..

And the same Apostle: There is one God, and one Mediatour betweene God and man, even the man Christ Iesus, who gave himselfe a ransome for all men1 Tim. 2.5, 6..

Vpon these, and the like grounds,

I beleeue in God, the Father Almightie, &c. and in Iesus Christ his onely Son our Lord, which was conceived by the holy Ghost, borne of the Virgin Mary Symb. Apost..

The right faith is, That we beleeve 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 unto God. One altogether, not by confusion of substance, but by vnity of personSymb. Nicen. I beleeve in one Lord Iesus Christ, the onely begotten Sonne of God, begotten of the Father before all worlds, God of God, light of light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made: who for vs men, &c. came downe from heauen, and was incarnate, &c. He suffered, and was buried, &c. and he shall come againe, &cConfes. Hel. 1. c. 11. & 2. ar. 11. Basil. ar. 4. Bohem ar. 6. Gal. ar. 15. Belg. ar. 19. August. ar. 3. Wittem. c. 2. Suenica ar. 2. Harmon. confess. praef.: say the ancient and first Christians.

The very same is the beleefe, and confession of all the reformed Churches at this present, and alwayes hath beeneⁱ.

Errors, and adversaries unto this truth.

Detestable therefore is the error,

[Page 13]Of the Acephalians; who denyed the properties of the two natures in ChristHartman Schedel..

Of the SeueritesNiceph. l. 16. cap. 33., of Eutiches and Dioscorus, who affirmed the diuinitie and humanity of Christ, to be of one and the same nature.

Of the Monothelites; who denyed that two wils, viz. a diuine an humane, were in ChristVolater. l. 1..

Of Theodorus Mesechius; who said that the Word was one thing: and Christ anotherMagdeburg eccles. hist. Cen. 6. c 5. fol. 319..

Of Nestorius; who denied that two natures of Christ to be any otherwise vnited, than one friend is ioyned to anotherNiceph. l. 18. c. 48.; which onely is in good will, and affection.

Of Seruetus; who said of Christ, that he was the patterne of all things, and but a figure of the Son of God; and that the body of Christ was compact of three vncreated elementsBeza. ep. 81. Confess. Gal. ar. 14., and so confounded and overthrew both natures.

4. Proposition.

Christ is the Sauiour of mankinde.

The proofe from Gods Word.

Christ to be the Sauiour of mankinde, we finde it perspicuously in the holy Scripture, which teacheth vs that Christ was crucified, dead and buriedMath. 27.16, &c.; and that to reconcile his Father unto usWe were recōciled to God by the death of his Son, Rom. 5.10. God hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5.18. by his crosse, Eph 2.16. It pleased the Father, &c. by him to reconcile all things vnto himselfe, Col 1.10, 20.; and to be a Sacrifice for all sinnes of menHe hath borne our infirmities, and carryed our sorrowes. Esa 53.4 He is the Lambe of God, which taketh away the sin of the world, Ioh. 1.20. Christ hath redeemed vs from the curse of the Law, when he was made a curse for vs. Gal. 3.13. God hath made him sinne for vs, which knew no sinne, that we should be the righteousnesse of God in him, 2 Cor. 5.2. He is the reconciliation for our sinne, & not for ours onely, but also for the whole world, 1 Ioh. 2.2..

Hence I beleeue the forgiuenesse of sinneSymb. Apost..

He suffered for our saluationSymb. Ath..

For us men, and for our saluation, he came downe from heavenSymb. Nicen.; say our Forefathers in their confessions: as doe also our brethren throughout ChristendomeConfes. Helv. 1. c. 11. & 2 ar. 11. Basil ar 4 Bohem. ar. 6. Gal. ar. 2.16, 7. Belg. ar. 20. 21. August. ar. 3. Saxon ar 3. Wittem. c. 2. Suevica Harmon. Confess. prae.

[Page 14]

The errors and adversaries vnto this truth.

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

That the Father, in his deity, not the Son, in his humanity, did suffer: which error the Patripassians did holdD. August. de Trin. l. 5..

That Christ, as well in his diuinity, as in his humanity, suffered for mankind: an error of Apollinaris of oldMagdeburg Eccles. hist. con 4. c. 5.; and of Isl [...]bius, and Andreas Musculus, of late yeeresBeza ep. 60..

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

That Christ really and indeed, hung not on the crosse: for his passion was in show onely, said the CerdonitesIren. l. 1. c. 23, the EuticheansN [...]c. l. 18. c. 53, and the ManicheansAugust. con. Fa. l. 15. c. 10.: and another man, said the TheopaschitsAntonio. tit. 13. c. 5. sect 2., and the BasilidesTheod. T [...]r., yea the very Divels, and not Christ, said the ManichiesAugust de Fide. c. 32, 33., suffered, and hung on the crosse.

That the whole passion of Christ is to bee understood allegorically, and not according to the letter; as the Familie of Love doe thinkeH.N. Insit. ar 4. sent 17. 29..

That Christ on the crosse hath suffered for the redemption of mankinde, and shall suffer againe for the saluation of the Divell, as Iesus; (such heretikes there have bin)Witnes Tho. Aquin. con. 1. [...]r. 3., but shall againe suffer as Iesus Christ (which was one of Francis Kit his heresies for which he was burned;) for men: out one mother Iane is the Sauiour of woman: a most execrable assertion of Postellus the IesuiteIesuits Ca [...]. 1. booke, c. 10.

The fantasies of the IacobitesNiceph. l. 18 c. [...]2., and TurkesLou [...]. Tur. [...]t. tom. 1. l. 1. [...].

The popish doctrine touching the Masse, prayers vnto Saints, pardons, and purgatory, which make the passion of Christ either of none effect or to put away but originall sinne onelySee art. 22. [...]. 31..

That albeit our Sauiour hath suffered for all men in generall: yet both each man must suffer for himselfe in particularTest Rh [...]m. in Rom. 8.17.; and the workes of one man may satisfie the iustice of God for anotherIbid. in Col. [...]24.: which are popish errors.

That Christ dyed not for the sins of all men; and that some [Page 15] sinnes are so filthy, and enormious, as Christ his bloud upon true repentance of the delinquents part, cannot wash them away: which was KainsGen. 4., Fr. SpirasHist. Fr. Spir., and other desperate persons error.

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

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

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

The Propositions.

Christ went downe into hell.

The proofe from Gods Word.

SVndry be the texts of Scripture for Christ his discension into Hell.

Mine heart was glad (saith Dauid Psal. 16.10.11. Acts [...].26.27; a figure of Christ) and my glory reioyced, my flesh also shall rest in hope. For why? Thou shalt not leave my soule in hell.

O Lord my God, I cryed unto thee, and thou hast healed me. Thou Lord hast brought my soule out of hell.

I will thanke thee, O Lord my God, with all my heart; and will praise thy name for evermorePsal. 30.1, 2.. For great is thy mercy towards me; and thou hast delivered my soule from the nethermost hellPsal. 86.12, 13.

In that he ascended, what is it but that he had also descended first into the lowest part of the earth? He that descended, is even the same that ascended, farre above all heavens, that he might fill all thingsEph. 4.9.10..

O Death, where is thy sting? O hell, where is thy victory1 Cor. 1 [...]. [...]5? Also that Christ went downe into hell, all sound Christians [Page 16] both in former dayesHe descended into hell. Sym. Apost. Athan., and now livingConfess. Helv. 2 c. 11. Ba. ar. 2. Aug. ar 3. Stievica. ar. 22., doe acknowledge; howbeit in the interpretation of the article, there is not that consent as were to be wished: some holding that Christ descended into Hell.

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

2. As man onely: and that as some think, in body only, as when death as it were prevailed over him lying in the grave; as others deeme, in Soule onely, when he went unto the place of the reprobate, to the increasing of their torments.

3. As God and man in one person, as they doe which affirme that Christ in body & soule went, some think, as it were into Hell; when upon the Crosse, and elsewhere hee suffered the terrors and torments prophesied of, Esay 53. v. 6.10. Psal. 116. v. 2. and mentioned, Matth. 26. v. 38. or 27. v. 46 Luk. 22. v. 42. some say even into hell (the very place destined for the Reprobate) which he entred into the very moment of his Resurrection, at which time hee shewed and declared himselfe a most glorious Conquerour both of death and Hell, the most powerfull enemies.

Errors and adversaries unto this truth.

But till wee know the native, and undoubted sense of this article, and mysterie of religion; persist wee adversaries unto them which say:

That Christ descended not into hell at all, calling this article an error, and a fable, as Carlile dothCarlile against D Smith. p. 18.77..

That Christ being dead, descended into the place of everlasting torments, where in soule he endured for a time the very paines which the damned spirits, without intermission doe abide. Bannisters errorTreat. of Bannisters error..

That Christ alive upon the crosse humbled himselfe, us (que) ad inferni tremenda tormenta, even unto the dreadfull torments of [Page 17] hellPagets Catech Latin. endured for a time those torments, quales reprobi in aeternum sensuri sunt, which the reprobates shall everlastingly suffer in hellPisc. in Luc. 12.10.: even despaired of Gods mercy, finding God at this time, Non patrem, sed Tyrannum, not a Father but a Tyrant: and overcame despaire by despaire; death by death; hell by hell; and Satan by SatanFerus in Math. 27.: suffered actually all the torments of hell for our redemption; and descended into the heauiest torments that Hell could yeeldHumes Rejoind. p. 38. 138. 152.: suffered the torments of hell, The second death. Abiection from GodHoushold Catech.: and was made a curse, that is, had the bitter anguish of Gods wrath in his soule and body, which is the fire that shall never bee quenchedGiffords Catech..

That Christ personally in soule went downe into Lake Lymbo, to fetch from thence as Canisius Canis. Catech.; to lose from thence, as Vaux he saithVaux Catech.; the soules of our forefathers, which afore his death (as the Papists dreame) were shut up in the close prison of HellTest. Rhem. an. Luc. 16.26..

That Christ by his descension hath quite turned Hell into Paradise: Costerus, the Iesuites errorCoster. instit. l. 5..

4. Article. Of the Resurrection of Christ.

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

The Propositions.

1. Christ is risen from the dead.
2. Christ is ascended into heaven.
3. Christ shall come againe at the last day, to iudge all men, even the quicke and the dead.

[Page 18]

1. Proposition.

Christ is risen from the dead.

The proofe from Gods Word.

THE Resurrection of Christ may easily be prooved from the holy Scriptures, in which it is euident, first, that Christ shouldThou wilt not suffer thine holy One to see corruption, Psal 16.10. After he is killed, he shall rise againe the third day, Marc 9.31, and 10.34. Luke 9.32.; and next, that he did rise from death vnto life, both by his appearing to Mary Magdalene Iohn 20.14., to diuers womenMath. 28.9., to twoLuke 24.13.15, 30 31., to tenneIohn 20.19., to all the Disciples, to moe then fiue hundred brethren at once1 Cor. 15.6., to sundry persons by the space of forty dayes togetherActs 1.3; and by the testimony also of the Apostles, Peter Acts 1.22 and 2.32. 1 Pet. 1.3., and Paul Acts 17.2, 3. Rom. 10.9. 1 Cor. 15.4, 5, &c.

A truth both beleeved, and acknowledged by Gods people from age to ageSymbol. Apost. Athan. Nicen. Confess. Helvet. 1. ar. 11 and 2. c 11. Basil ar. 4. Bohem. c. 6. Gal. 15.16. Belg. ar. 20. August. ar. 3. Su [...]vi [...]. ar 2. Ha [...]mon. confess. praef..

Errors, and adversaries unto this truth.

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

Which vtterly deny the resurrection of any flesh, as did the SadducesThe Sadduces say there is no resurrection, Matth. 22.23. they deny there is any resurrection, Luk. 20.27. they say there is no resurrection neither angel, nor spirit Act. 23.8, the false apostlesHow say some among you, that there is no resurrection of the dead, 1 Cor. 15.12 [...], Simon Magus Epiphan., and the ManichiesAugust. contra Faust. l. 4. c. 16.,

Which would acknowledge no resurrection of Christ, as would not, nor will the IewesMat. 28.13, 15. Iud. Cater. l divinor. visor., nor heretike HamantHolinsh chron. fol. 1299., nor Dauid George, one of which errors was, that the flesh of Christ was dissolued into ashes, and so rose no moreHist. Dauidis Georg..

Which affirme (as did Corinthus) that Christ shall rise againe, but yet is not risenPhilaster..

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

Which take the Resurrection of Christ to be but an allegory, and no true, certaine history; as doe the Family of LoveDisplay in allens confesse..

2. Proposition.

Christ is ascended into heaven.

The proofe from Gods Word.

IN saying how Christ with his body is ascended into heaven, and there sitteth, and abideth, we doe agree with the ProphetsPsal. 47 5, 68 18.110, 1., EuangelistsMaty 23.44.25, 65. Act. 1.9. Luk 24.51., and ApostlesRom. 8 34. Eph. c. 8., with the ancient FathersSymb. Apo. Athan. Nicen., and Gods people our brethren, throughout all ChristendomeConfess. Helv 1 ar. 1 & 2. c 1. Basi. ar 4. Bohe c 6. Gal. ar 15 Bel. ar. 20. Aug ar 3. Saxon ar 3 Suevie ar. 2..

The Errors and adversaries unto this truth.

But we alltogether dissent

From Hamant, the English hereticke, which denyed the ascension of ChristHolinsh chro fol. 1299..

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

Also from the Germane Vbiquitaries, and Papists, they saying that Christ as man, is not onely in heaven, but in earth too at this instant, wheresoeuer the deity isIa. Smidelinus, Vbiquitatis Apostolus. Beza. epist. 61., these affirming the humane nature of Christ is, wheresoever the Sacrament of the Altar is administredErgo it is not in heauen, vnlesse heaven be vpon earth..

Also from the Montanists, Cataphrygians, and CarpocratiansPhila. T [...]od, who held how Christ not in body, but in soule ascended into heaven.

From the Papists, who say that Christ ascended into heaven [Page 20] carried with him the soules, which he loosed from captiuity, and bondage of the divell; even the soules of the righteous, afore that time not in heaven, but in LymboCatc [...] ch. Trid. in Symb. verba, descendit ad inferos, & ascendit adcoelos Vaux catech. c. 1. Test. Rhem. an. marg. p. 633..

And lastly from those Germane diuines, which thinke that our Sauiour carried with him into heaven the faithfull people, in soule and body, raised at his resurrectionD. Ma. hom. in Euang. in festo Ascen. Dom. & in [...]pi. Dom. Ascen. Dom..

3. Proposition.

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

The proofe from Gods Word.

God anointed Iesus of Nazareth with the holy Ghost, and with power, &c. Him God raised up the third day, &c. And he commanded us to preach unto the people, and to testifie, that it is he, that is ordained of God a Iudge of quicke, and dead, saith S. Peter Acts 10.38, 40, 41..

God shall iudge the world by Iesus ChristRom. 2.16..

Iesus Christ shall iudge the quicke and dead at his appearing, and in his Kingdome, &c. Henceforth is laid up for me the crowne of righteousnesse which the Lord, the righteous Iudge shall give me at that day, and not to me onely, but vnto all them also that loue his appearing; saith S. Paul 2 Tim. 1.8..

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

And this Gods Church and people do firmely beleeve, and faithfully confesseSymb. Apost. Nic [...]n Athan. conf [...]ss Hol [...]. 2. c. 11. & 1. a. 1. Basi [...]. ar. 9. Bohem. cap. 6. Be [...]ar. [...]7. Aug 2 [...]3. Su [...]i [...]a. ar. 2..

Errors, and adversaries unto this truth.

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

There shall be no generall Iudgement at all: as did the ManichiesPhilaster., and doe the Athei [...]s,

That the divels, and the most vngodly, some of them, and namely, so many as in hell doe call upon God for mercy, and [Page 21] forgivenesse, say the TurkesPol. of the Turks Emp c. 23., yea of all them, say the OriginistsAug. cons. ar. 17., and CatabaptistsBulling. cont. Catabap. l. 1. tract., shall be saved.

That the wicked shall not be iudged at all, but shall dye as the bruite beasts, and neither rise againe in body, nor come unto Iudgement. An error of the Family of LoveDisplay of the Fam. H. 6..

That Christ shall not be the future Iudge; so thought both Dauid George, Coppinger, and Arthington: For that George rumord himselfe to be Iudge of the whole worldHist. Dauid is Georg., and Coppinger and Arthington published, how William Hacket was come to iudge the world, and themselves to be his angels for the separating the sheepe from GoatsConspir. for pretend. Reform. p 47.55 Arthing. sedu..

That besides Christ, the Pope is Iudge of the quicke, and dead; An error of the PapistsExtrauag de sent Excom. C. anobis & 24 q. 2..

That afore the Iudgement there shall be a golden world; the godly, and one besides, enioying the same peaceably, and gloriously, as the Iewes imagineConfess. Aug. ar. 17..

That the Beleefe, touching the generall Iudgement of Christ, over the liuing, and dead, is a doctrine mysticall, or a mystery (no history) asH.N in his Instruct praef. sent. 5. H.N. teacheth.

That the righteous are already in godly glory,; and shall from henceforth live euerlastingly with Christ, and raigne upon the earth: as theH.N Ibid. sent. 1. ar. 8. sect 35. and in his Euang. c 1 sect 1. Alent. confes in the Display. Family of Love holdeth.

5. Article. Of the Holy Ghost.

The holy Ghost 2 proceeding from the Father, and the Sonne, 3 is of one substance, maiesty, and glory, with the Father, and the Sonne, very, and eternall God.

The Propositions.

1 The holy Ghost is very, and eternall God.
2. The holy Ghost is of one substance, maiesty, and glory with the Father and the Sonne.
[Page 22]3. The holy Ghost proceedeth from the Father and the Sonne.

1. Proposition.

The holy Ghost is very and eternall God.

The proofe from Gods Word.

THe holy Ghost to be the very, and eternall God, the Scriptures teach us. For he is the Creator of all things. In the beginning God created the heaven, and the earth, &c. And the Spirit of God mooved upon the watersGen. 1.1, 2.. O Lord, how manifold, are thy workes, &c! If thou hide thy face, they are troubled, if thou take away their breath, they dye, and returne to their dust: if thou send forth thy Spirit, they are createdPsal. 10.24, 29, 30.: Ergo the holy Ghost is God.

Christians are to be baptized in the name of the Holy GhostMatth. 28.19, aswell as of the Father, and the Sonne. Therefore is he very God.

Ananias lyed unto GodAct. 5.3, 4, 9., and Sapphira tempted God, when both he lyed vnto the holy Ghost, and she tempted the Spirit of the Lord.

As God, he chooseth, assigneth, and sendeth forth men for the ministery of the GospellActs 13, 2, 4., as God, hee decreeth orders for his Church and peopleAct. 15.28., and as God, he is to be inuocate, and prayed vnto, as well as the Father, and the Sonne2 Cor. 13.13.

Vpon this, and the like words, I beleeve in the holy GhostSym. Apost. Symb Nicen., I beeleeve in the holy Ghost, the Lord and giver of lifeSymb. Atha.; the Catholike Faith is this, that we worship one God in Trinity, and Trinity in Vnity, &c. The Father is God, the Sonne is God, and the holy Ghost is God. And yet they are not three Gods, but one God^k, &c. say the ancient Fathers: which also is the Faith and confession of all Gods people at this dayConfess. Helv ar. 6 c. & 2. c 2. Basil. ar 1. Bohe c. 3. I [...] ar. 8 August ar. 1. Wittemb. c. 1. Suevica, ar. 1. Gal. 6. Harm. confess. praef..

The Errors and adversaries vnto this truth.

This maketh to the condemnation of the Pneumatomachereof, whereof,

[Page 23]Some impugne the deity of the holy Ghost, as did in old time, Samosatenus Epiph. and Photinus Vinc. Lyr. l. advers haer. of late yeeres, Servetus Beza epist. 1., Ochinus Zanch. de 3. El l. 4 c. 1., abroad; and Francis Ket Burnt at Norwith, 14. Ian. 1588., Hamant Holinsh. chro. fol. 1297, and certaine BrownistsWho whisper in corners that we must not beleeue in the holy Ghost, saith Bredwell writing against Glouer, p. 102., among us at home: Some affirme the holy Ghost to be but a meere creature, as did AriusTheod. l 5. c. 10., the SemiariansPhilast., the Macedonian heretikesSoz. l. 4. c 27., the TropickesAthan., OchinusZanch. de El par. l. 2. c. 5.. Some haue assumed the style, and title of the holy Ghost unto themselues; as did Simon Magus D. [...]ren.: Montanus Eus. I. 5. c. 18., and Manes Chry des S..

Some have given the title of the holy Ghost vnto men, and women; so

Hierax said, that Melchisedech was the holy GhostEpiphan..

Simon Magus tearmed his Helene the holy GhostEpiphan..

The Helche said, the holy Ghost was a woman, and the naturall sister of ChristEpiphan..

Many Papists, and namely the FranciscanesAlcar. Fr l [...]., blush not to say, that S, Francis is the holy Ghost.

2. Proposition.

The holy Ghost is of one substance, maiesty and glory with the Father, and the Sonne.

The proofe from Gods Word.

THE holy Ghost eff [...]cted the incarnation of ChristMat 1.18, 10. Luke 1.35., teacheth all thingsIoh. 14.26., leadeth into all truthIoh. 26.13., giueth vtterance to his seruantsActs 2.4., and gifts unto his people1 Cor. 12.8., placeth Rulers in the Church, and Ouerseers to feede the flocke of GodActs 20.28.; sealeth the Elect vnto the day of redemptionEph. 4.30., aswell as the Father, and the Son: and these three, viz. the Father, the Word, and the holy Ghost are one1 Iohn 5.7.. Therefore is the holy Ghost of one substance, maiesty and glory with the Father, and the Sonne.

And this was the beliefe of the ancient Fathers

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

The Godhead of the Father, of the Sonne, and of the holy Ghost, is all one; the glory equall, the maiesty coeternall. Such as the Father is, such is the Sonne, and 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 coequallSymb. Ath..

The very same doe all reformed Churches beleeue, and confesseConfes, Helv 1. ar. 6 & 2. c. 3. Basil. ar. 1. Bohem. c. 3 Gal ar. 1. Belg. ar. 1. Aug. ar. 1 Wittemb. c. 1, 2. Sucrica. ar 1..

The Errors and adversaries unto this truth.

The premisses doe make

Against the Tretheites; which affirme the holy Ghost to be inferiour unto the FatherZanch de 3. E [...]. par. 2 l. 5. c. 1,

Against the Arrians; who said the holy Ghost was inferior to the SonneAug. contr. Mar. A [...]rian..

Against the Macedonian heretikes, who held the holy Ghost to be but a minister, and servant of the Father, and the SonneRuffin. l. 1. c. 25.: yet of more excellent maiesty, and dignity then the AngelsNiceph. l. 9. c. 17..

Against many erroneous spirits which deliver the holy Ghost to be nothing else but,

The motion of God in his creatures, as did the SamosateniansConfess. Aug. 5. ar. 3..

A bare power, and efficacy of God working by a secret inspiration; as the TurkesPol. of the Tur. Emp. 3. c.; and certaine English Sadduces doe imagineHut [...] inson. in his Image of God, c. 24. p 112 [...]..

The Inheritance allotted to the faithfullH. N. in his In [...]ruct. praef. se [...]. 7.; and the being or vertuous estate of ChristIdem in his Spir. and praef. sect. 14., as dreameth H.N.

The affection of charity, or Love within vs; an error of Petrus Lombardus Sen l. 1. dist. sect. 5. 2..

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

[Page 25]

2. Proposition.

The holy Ghost proceedeth from the Father, and the Sonne.

The proofe from Gods Word.

THe proceeding of the holy Ghost from the Father, and the Sonne, we gather from the holy Scripture, which teacheth how

The Father sendeth the Comforter, which is the holy Ghost, in the name of the SonneJohn 14.16., and the Sonne sendeth the Comforter, the Spirit of truth, from the FatherJohn 15.26.; he proceedeth of the FatherIbid., and is sent of the SonneJohn 16.7..

So with us, say the ancient Fathers, and Christians.

He proceedeth from the Father and the SonneSymb. Nic [...]n..

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 GhostsSymb. Athan., which is the faith of the moderne ChristiansConfes. H [...] 1. c. 3. Gal. c. 3 Belg. ar. 8. 11. Wittemb. c. 3. Sucrica. ar. 1..

The adversaries unto this truth.

This discovereth 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 doeBasi. serm. de sp. S..

That the holy Ghost proceedeth from the Father, but not from the Sonne: as at this day the GreciansRusse Commonweale, [...].23., the RussiansGuagnin. de relig. Moscov., the MoscovitesFather de relig. Moscov., maintaine.

That there is a double proceeding of the holy Ghost; one temporall, the other eternall; an errour of Peter Lombard T. Sent l. 1. distinct. 14., uncontrolled hitherto, and therefore well liked of the Papists.

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6. Article. Of the sufficiency of the holy Scripture for salvation.

Holy Scripture 1 containeth all things necessary for salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be beleeved as an Article of the faith, or be thought requisite and necessary to salvation. 2 In the name of the holy Scripture, we doe understand those Canonicall bookes of the Old and New Testament, of whose authoritie was never any doubt in the Church.

Of the names and number of the Canonicall bookes.

Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomium.
Ioshua.
Iudges.
Ruth.
The 1. Booke of Samuel.
The 2. Booke of Samuel.
The 1. Booke of Kings.
The 2. Booke of Kings.
The 1. Booke of Chronicles.
The 2. Booke of Chronicles.
The 1. Booke of Esdras.
The 2. Booke of Esdras.
The Booke of Esther.
The Booke of Iob.
The Psalmes.
The Proverbs.
Ecclesiastes, or the Preacher.
Canticles or Song of Solomon.
4. Prophets the greater.
12. Prophets the lesse.

And the other bookes (Hierome saith) the Church doth reade for example of life, and instruction of manners; but yet doth it not apply to stablish any doctrine; such are these following.

[Page 27]The 3. Booke of Esdras.
The 4. Booke of Esdras.
The Booke of Tobias.
The Booke of Iudith.
The rest of the Book of Hester.
The Booke of Wisdome.
Iesus the Sonne of Sirach.
Baruch the Prophet.
Song of the 3. Children.
The Story of Susanna.
Of Bel, and the Dragon.
The Prayer of Manasses.
The 1. Booke of Maccabees.
The 2. Booke of Maccabees.

4 All the Bookes of the new Testament, as they are commonly received, we doe receive, and accompt them for Canonicall.

The Proposition.

1. The sacred Scripture containeth all things necessary (to be knowne, and beleeved) for the salvation of man.
2. All the bookes in the volume of the Bible are not Canonicall, but some, and namely those here specified, are.
3 The third and fourth Bookes of Esdras, the Booke of Tobias, &c. are Apocryphal.
4. Of the New Testament all the Bookes are Canonicall.

1. Proposition.

The sacred Scripture containeth all things necessary (to be knowne, and beleeved) for the salvation of man.

The proofe from Gods Word.

THe holy Scriptures to be sufficient to instruct us in all things necessary to be knowne and beleeved, for mans salvation, the Word of God teacheth.

Ye shall put nothing unto the Word which I command you (saith the Lord) neither shall ye take ought there from.

Whatsoever I command you, take heed you doe it; thou shalt put nothing thereto, nor take ought therefrom. Thou [Page 28] shalt not turne away from it to the right hand, not to the left, that thou maiest prosper whithersoever thou goestJos. 1.7..

Every Word of God is pure, &c. Put nothing unto his words, lest he reproove thee, and thou be found a lyerProv. 30.5, 6..

These things are written that ye might beleeve, &c. and that in beleeving ye might have life through his NameJoh. 20.31..

The whole Scripture is given by inspiration of God, and is profitable to teach, to improove, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect unto all good workes2 Tim. 3.16, 17..

If any man shall adde unto these things, God shall adde unto him the plagues that are written in this booke: and if any man shall diminish of the words of this booke, God shall take away his part out of the booke of life, and out of the holy Citie, and from those things which are written in this bookeRev. 22.18..

Hereunto Gods people both alwayes have, and at this present doe subscribeConfes. Helv. 1 ar. l 4. & 20. 1. Basil ar. 10. Boke. c. 1 Gal. ar. 2. 4, 5. Bel. ar. 7. Saxon. ar. [...]. Wittemb. c. 30. Suev. ar. 1..

The Errors, and adversaries [...]o this truth.

Therefore adversaries be we to all adversaries to this truth: especially

To such as scorne, and contemptuously reject the booke of God, as both did the Circumcellians, which defaced, and burnt the holy ScripturesAug. contra P [...]ll. 1. c. 27., and Pope Leo the tenth, who tearmed the holy Gospel, a fable of ChristApol. Steph. fol 3. 58.: and doe the prophane AtheistsN [...]sh in Christ his teares, p. 39. a..

Also to such as debase the credit and estimation of the holy Scriptures, as David George didHist. Davidis Georg.: and both doe the Papists, who have an opinion that the Scriptures of God are not sufficient to instruct mankinde unto salvationL [...]a l. 1. c. 1.: and the Anabaptists, which deeme not the holy Bible to be the Word of GodBu [...]in. cont. Catabap. l. 1., with the Family of Love, in whose bookes nothing is more frequent then the tearming of Gods reverend ministers, and preachers, Scripture-learned.

Also to them which with Gods Word do equall their own [Page 29] doctrine, Injunctions, Precepts, and Traditions, as doe the Papists. For of their doctrin, say the Rhemists: Whatsoever the lawfull Apostles, Pastors, or Priests of Gods Church preach in the unitie of the same Church (meaning the new Church of Rome) is to be taken for Gods own wordTest. Rhem. an [...] 1 Thes. 2 12.. To the same purpose, but more blasphemously Stapleton: As the Iews were to beleeve Christ: so are we simply, and in every thing to beleeve the Church (of Rome) whether it teacheth truth or errorsStapl. antid. Evang in Luc. 10.16. p. 528..

Whatsoever by the authoritie of the Church is commanded, ought of all men to be esteemed as the very Gospel, saith Abbat Trithemius Tract. de propriet. Monach. c. 4., of Popish precepts: and our English RhemistsTest. Rhem. an. 1. Thes. 4.8. He that despiseth the Churches, or her lawfull Pastors precepts. And of their Traditions; He that refuseth Ecclesiasticall traditions, deserveth to be throwne out of the Church among the heathen, as well as he which refuseth the Gospel, saith Didacus Stella Stella in Luc. 10 fol. 20., and the Councell of Trent; with like affection of godlinesse and reverence, embrace we, and worship the bookes of the Old and New Testament, and Ecclesiasticall Traditions, saith the CouncellConcil. Trid. sess. 4.. The like opinion have the Moscovites of TraditionsRuff. Com. c. 23..

To them finally are we adversaries; which above the Scriptures doe preferre their owne 1 inventions, as did the Philosophers; whereof one said of Moses, That good man maketh a trim discourse, but prooveth nothing; and the Grecians, to whom the Gospel is foolishnesse1 Cor. 1.23.; 2 and imaginations, as did the ManichiesEpiphan., David George Hist. Da. Geo., and doe the TurkesPol. of the Tur. em. c. 3.23., and Family of LoveDisplay. A. 6., 3 or Traditions, as doe the Papists, who more cruelly doe punish the violaters of their own Traditions, and ordinances, then they doe the breakers of Gods Commandements: 4 or Statutes, Edicts, Iudgements, Proclamations, &c. proceeding from the braine of man, as Machiavell doth, and his Schollers.

2. Proposition.

All the Bookes in the volume of the Bible are not Canonicall, but some are.

[Page 30]That some bookes, and namely those above mentioned, are Canonicall, it hath bin granted by the best learned, and most godly of long time. And as all reformed Churches in the world are of the same judgement with us; so in their publike Confessions, some have so accounted, and judged of them as we doConfess Gal. ar 9. Belg. ar. 4.

Adversaries to this truth.

Therefore (to speake first of the Canonicall bookes of the old Testament) much have they offended, which either rejected all, or allowed but some of the bookes of the old Testament: of the former sort were the SeveriansTrit [...]ur. de eccles scrip, BasilidesEpiphan., CarpocratesEpiphan., and the ManichiesAug. de bono pers l. 2. c. 11.: and the CatabaptistsZuing. l. contra Catabap.: of the latter were sundry, whereof,

Some received no more but onely the five bookes of Moses, as the SadducesD. Whit. de S. Scrip. contra Bellar. q. 1. c. 3.

Some, of all the bookes in the Old Testament, reject the works of Moses, and namely his foure last bookes, as the MoscovitesRusse Com. c. 23..

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

Some esteemed neither the Law, nor the Prophets; as the AppelleansTertul. de praef. haert..

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

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

3. Proposition.

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

That divers, and namely those bookes mentioned, are Apocrypha, we are neither the first that said, nor they alone which affirme the same. For so judge of them did the alone Councell at LaodiceaCan. 59., and doe the Churches reformed, and namely in FranceConfes. Gal. ar. 3. Confess., and BelgiaBelg. ar. 4..

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Errors, and adversaries unto these truths.

So that they are to be held, and taken heed of, as Seducers, which upon the Church would thrust, either other mens workes, and devices, not comprised in the Bible, as would,

Some, the new prophets, Barobas, and Barolf, or Basili [...]es the HeretikeEuseb. eccles. hist. l. 4. c. 8..

Some, the manifestation of Marcion the HeretikeTertul. de haeret..

Some, the mysteries of Manichie the HeretikeMagdenburg. eccles. hist. c. 3. c. 11..

Others, Esaias Ascensorium, of Hierax the HeretikeEpiphan..

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

Others, the Canons of the Apostles.

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

Others, the Revelation of S. Paul, Steven, Thomas.

Others, the Bookes of the Anabaptists, of H. N. with Popish Legends, 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 CanonicallConcil. Tri. sess. 4. decr. de Can scrip..

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

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

Howbeit, we judge them Canonicall, not so much because learned, and godly men in the Church so have, & doe receive, [Page 32] and allow of them; as for that the holy Spirit in our hearts doth testifie that they are from God. They carry a sacred and divine authoritie with them; and they doe also agree in all points with the other bookes of God in the Old Testament.

Errors, and adversaries unto this truth.

Therefore in admitting all and every of these bookes, and acknowledging them to be Canonicall, we demonstrate our selves to be against

Such as rejected all the new Testament, as did the Iewes, and our Matthew Hamant Holinsh. chro. fol. 1299.

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

Some allowed of the Evangelists, onely Matthew, as the CerdonitesEus. l. 3. c 27., and EbionitesIren. l. 1. c. 26, others onely Luke, as the MarcionitesIren. ibid., others, onely Iohn, as the ValentiniansIdem. l. 2. c. 11..

Some accepted onely the Acts of the Apostles, as the Tatians: others, of all other bookes rejected the said Acts, as the ManichiesAugust. l. de vtil. cred., and the SeveritesEuseb..

Some, of S. Pauls Epistles, took the Epistles unto Timothy and Titus onely to be Canonicall, as Marcion the heretikeIren. l. 3 c. 12.

Some, as Apocryphal, refuse the Epistles unto Philemon Theod. arg. in epist. Paul: ad Tit., others the Epistles unto the Hebrews, the Epistle of S. Iames, as Althemerus Althemer. in c. 2. epist. Ia., others the first, and second Epistles of Iohn, with the Epistle of Iude, as Wigandus Wigand.; others the Epistle unto the Hebrews, of Iames, the two last of Iohn, and of Iude, as Cardinall Cajetane See Whitak. against W. Rainolds c. 7..

Some rejected the book of Saint Iohns Revelations, or the Apocalypse, as Heshusius Lib de 600. error pontif.: we are also against them which allowed neither the whole new Testament, nor those bookes wholly, which they embraced, as the Marcionites, who defaced all those places in the Gospel after Luke, and in the Epistles, which concerned either the divinitie, or humanity of our Saviour ChristIren l. 2. c. 29.

And lastly, are we against them which receive the whole new Testament, but deface and put out such texts as mislike [Page 33] them; as the Turkes who scrape out whatsoever they finde touching the passion of Christ, alleadging how it was added purposely by the Iewes in derision of ChristiansAul. l. 2. p 5.

7. Article. Of the Old Testament.

1. The Old Testament is not contrary to the New. For both in the Old & New Testament, everlasting life is offered to mankind by Christ, who is the onely Mediatour betweene God and man, being both God, and man.

2. Wherfore they are not to be heard, which faine that the old Fathers did looke onely for transitorie promises.

Although the Law given from God by Moses, as touching 3 Ceremonies, and Rites, do not bind Christian men: 4 nor the civill precepts thereof ought of necessitie to be received in any Common-wealth: yet notwithstanding, no Christian man whatsoever is free from the obedience of the commandements, which are called morall.

The Propositions.

1. The Old Testament is not contrary to the New.
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 observation of the Iudaicall ceremonies.
4. The Iudiciall lawes of the Iewes are not necessarily to be received, or established in any Common-wealth.
5. No Christian man whatsoever is freed from the obedience of the Law Morall.

[Page 34]

1. Proposition.

The Old Testament is not contrary to the New.

The proofe from Gods Word.

THat the Old Testament is not contrary to the New, it may be prooved by many invincible arguments: yet it is most apparent, in that our Saviour Christ, very God and very man (as above art. 2. hath bin declared) is offered unto mankinde for his eternall salvation, by them both. For

We learne that there is one and no Christs moe in the NewAct. 3.25. Gal. 3.8, 10., and we learne the same in the OldGen. 22.18. A Math. 16.16..

That Christ is the Sonne of God, in the New [...]t. 13.33., we learne the same in the OldPsal 27..

That Christ is very man, in the New1 Heb. 2.14, 5, 16:, we learne that he should be so from the OldEs [...]. 11.1. [...]nd 53.3..

That Christ was borne at Bethelem in the NewMatth. [...].1., we learn that he should be so from the OldM [...]h 5.2..

That Christ was borne of a Virgin in the NewMatth. 2.23., we learne that he should be so from the OldEsa. 7.14..

That Christ was honoured of Wise-men in the NewMatth. 2.11. Esa 60.6., we learne that he should be so from the OldMatth. 21.1..

That he rode upon an Asse unto Ierusalem, from the NewZach. 9.9., we learne that he should so doe, from the OldLuke 22.7..

That he was betrayed in the NewZach. 11.12.: we learne that he should be so from the OldActs 8.33. 1 Cor. 5.4. 1 Pet. 2.24..

That he suffered not for his owne, but for our transgressions, in the NewEsa. 53.5.; we learne that he should so doe, from the OldAct. 2.29, 31. 1 Cor. 5.4..

In the New, that he rose againe from the graveMatth 12.40.; from the Old, that he should so doePsal. 16.10..

And in the New, that he ascended into heavenIonas 1.17. and 2.10.; and in the Old, that he should so doeEph 4.8. Psal. 51.18..

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The Errors, and adversaries unto this truth.

We are then adversaries to them all, which reject, as of no reckoning, the Old Testament, as did both old heretikes, as Basilides, Carpocrates, and the ManichiesSee [...] 6. Prop. 2. and the new Libertines, who say the Old Testament is abrogatedBuilin c [...]. Anab. l. 2. c. [...].

2. Proposition.

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

The proofe from Gods Word.

THe Old Fathers to have looked not onely for transitory promises, but also for eternall happinesse, through Christ, the holy Scripture doth manifest.

Saint Paul saith1 Cor. [...] [...].,

Brethren, I would not have you ignorant, that all our Fathers were under the cloud,2. and all passed thorow the red Sea; and did all eate the same spirituall meat; and did all drink the same spirituall drinke:3. (for they dranke of the spirituall Rocke that followed them; and the Rocke was Christ.)

By faith, Noe was made heire of the righteousnesse which is by faith.Heb. 11.7▪.

By faith, Moses, when he was come to age, refused to be called the sonne of Pharaohs daughter, and chose rather to suffer adversitie with the people of God, then to enjoy the pleasures of sinne for a season; esteeming the rebukes of Christ greater riches, then the treasures of Egypt: for he had respect unto the recompence of the rewardIbid. 24.25, 26., &c.

All these through faith obtained good report, and received not the promise; God providing a better thing for us, that they without us should not be made perfectIbid. 39 40..

Abraham rejoyced to see my dayRom 8.5, 6., Abraham above hope beleeved under hope, that he should be the father of many nationsRom. 4.18..

Of which salvation the Prophets have inquired, and searched1 Pet. 1.10.

[Page 36]This truth was never doubted of in the Church of God, and is publikely acknowledged by some confessionsHelv. 2. c. 13. Saxon ar. 13..

The adversaries unto this truth.

They are not then to be heard, which thinke the Fathers, and faithfull people before Christ his time, hoped onely for temporall, and not for spirituall: and if for spirituall, yet not for eternall happinesse; as did many of the Iewish AtheistsPsal. 53.1., and SadducesActs 23.2 [...]., and doe the Family of Love, which make the promises of happinesse, by temporall blessings to be accomplished in transitorie life.

Hence H.N. very strangely allegorizeth of the land of promise, when he calleth it, The good land of the upright, and concordable life; and saith that, The lovely being, or nature of the Love, is the life, peace, and joy, mentioned, Rom. 14.6. and the land of promise, wherein honey, and milke floweth, spoken, Exo 43. a 13. a. Deut. 8. b. This, and more a great deale to this effect hath H.NIn his booke entit. The sp [...] land of peace. c. 18.9, 10. &c. 2.4, 5..

3. Proposition Christians are not bound at all to the observation of the Iudaicall ceremonies

The proofe from Gods-Word.

THat neither the whole Law ceremoniall of the Iews, nor any part thereof is necessarily to be observed of us Christians, the holy Scripture teacheth us by Peters visionActs 10.13., the Apostles decreeAct. 15.24, 29., and by the doctrine of S. Paul Gal 1.3, 4. and 4.10, 11. Eph. 2.14, 15. Col. 2.16, 17..

As all beleeve, so some Churches publikely acknowledge the sameConfess. Gal. ar. 13. Belg ar. 25..

Errors, and adversaries unto this truth.

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

The former of these was the opinion of the false prophetsActs 15.1, 2,, [Page 37] the CerinthiansEuseb., the EbionitesIron. l. 1. c. 26., and is of the Iews: Armenians, and Family; of loveH. N. evang. c. 12. sect. 4. 9., the latter is an error of our home Sabbatarians. For say they:

The Sabbath was none of the Ceremonies, which were justly abrogated at the coming of ChristD. B. Sab. doctrine, 1. booke, p. 11..

When all Iewish things have bin abrogated, only (by their very words) the Sabbath hath continued still in the Church in his proper force, that it might appeare that it was of a nature farre differing from themIbid. p. 10..

Whereas all other things were so changed, that they were cleane taken away, as the Priesthood, the Sacrifices, and Sacraments, this day (meaning the Sabbath day) was so changed, that it yet remaineth: which sheweth that though all the other were ceremoniall, and therefore had an end: This Sabbath was morall, and therefore abideth stillIbid p. 4 1..

The Commandement (of Sanctifying every Seventh Day, as in the Mosaicall decalogue) is naturall, morall, and perpetuall (is their doctrineIbid. p. 7..)

4. Proposition.

The Iudiciall lawes of the Iewes, are not necessarily to be received, or established in any Common-wealth.

The proofe from Gods Word.

THe truth hereof apeareth by the Apostles decreeActs 15.20, 28, 29.; which sheweth vvhereunto onely the Primitive Church necessarily was tyed.

By the Apostles doctrineRom. 13.1. 1 Pet. 2.13. 14, which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers, and Commanders whatsoever.

By the Apostles example, and namely of the blessed Saint Paul Acts. 16.37. Act. 22.25, &c. Act. 25.11.12, who tooke benefit, and made good use of the Romane, and Emperiall Lawes.

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Errors, and adversaries unto this truth.

This truth neither is, nor ever was oppugned by any Church. Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses, as the Brownists. (For they say, The Iawes Iudiciall of Moses belong as well unto Christians, as they did unto the IewesBarrowes disco. p. 127..)

Others, that we are bound, though not unto all: yet unto some of the Iudicials, as holdeth T. C.1. Reply. sect. 1, 3., and Philip Stubs Anatom. of abuses, 2. part. D [...]b..

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

The proofes from Gods Word.

THink not that I am come to destroy the Law, or the Prophets: I am not come to destroy them, but to fulfil them. For truly I say unto you (saith our Saviour Christ) til heaven, and earth perish, one jot or one tittle of the law shall not scape, till all things be fulfilled: whosoever therefore shall break one of these least Commandements, and teach men so, shall be called the least in the Kingdome of Heaven, &cMatth. 5.17, 18, 19..

If thou wilt enter into life, keep the Commandements, &c. Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steale, Thou shalt not beare false witnesse; Honour thy father, and thy motherMat. 19.17, 18, 19..

Doe we make the Law of none effect, through faith? God forbid, yea, we establish the LawRom. 3.31.. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandements of God1 Cor. 7.19.. The publike confessions of the Churches of God in FranceArt. 23. and BelgiaArt. 25., agree with this Doctrine.

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Errors, and adversaries unto this truth.

Whereby are condemned, as most wicked and unsound, the Opinions

Of the Manichies, who found fault with the whole Law of God, as wicked, and proceding, not from the true God, but from the prince of darkenesseAug. con [...]. Faust. epist. 11. and 74..

Of Brownist Glover, whose opinion was, that Love now is come in the place of the ten CommandementsBredweb detect p. 119..

Of Iohannes Istebius, and his followers, the Antinomies, who will not have Gods Law to be preached; nor the conscience of sinners to be terrified, and troubled with the Iudgements of GodSim. Paulimeth. par. 2. de lege De [...]. p. 54..

Of Banister (among our selves) who held how it is utterly evill for the elect, so much as to thinke, much lesse to speake, or heare of the feare of God (which the Law preachethBani. error..)

8. Article. Of the three Creedes.

1 The three Creeds, Nicene Creede, Athanasius Creede, and that which is commonly called the Apostles Creede, ought throughly to be received, and beleeved. For 2 they may be prooved by most certaine warrants of holy Scripture.

The Propositions.

1. The Nicene, Athanasian, and Apostolicall Creeds, ought to be received, and beleeved.
2. The three Creeds, viz. The Nicene, Athanasian, and of the Apostles, may be prooved by the holy Scripture.

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1. Proposition.

The Nicene, Athanasian, and Apostolicall Creeds, ought to be received, and beleeved.

THis proposition the Churches of God, both anciently, and in these last dayesConfess. Helv. 2 c. 11. Gal. ar. 5. Belg ar 9. Saxo ar. 1., doe acknowledge for true.

The errors and adversaries unto this truth.

Therefore much out of the way of godlinesse are they which tearme the Apostles Creede, A forged patchery, as Barrowe dothBar. dis. p. 76., and Athanasius, Sathanasius Creede, so did Gregorius Paulus in PoloniaGenebr. l. 4. p. 1158., and the new Arrians, and Nestorians in LituaniaSurius chro. p. 320..

My selfe some 28. yeares agoe, heard a great learned man, whose name upon another occasion afore is expressed (to whose acquaintance I was artificially brought) which in private conference betweene him and my selfe, tearmed worthy Zanchius, a Foole and an Asse, for his booke de tribus Elohim, which refuteth the new Arrians; against whose founders the Creeds of Athanasius, and Nicene were devised. Him attentively I heard, but could never since abide for those words: and indeed I never saw him since.

2. Proposition.

The three Creeds, viz. the Nicene, Athanasian, and of the Apostles, may be prooved by the holy Scripture.

The proofe from Gods Word.

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

Of one and the same God, whom we are to beleeve, is for essence but oneDeut. 6.4. Mal. 2.10. 1 Cor. 8.4. Eph 4.5, 6., in persons threeMatth. 3.17. Gal. 4.6. 1 John 5.7., viz. The Father, the Creator, [Page 41] Psal. 134.3., the Son, the RedeemerEsa. 53.4. Rom. 5.18. Gal 3.13. Eph. 2.16. 1 Iohn 2.2., the holy Ghost, the Sanctifier1 Cor. 1.21, 22. 1 Pet. 1.2.. Next of the people of God which we must thinke, and beleeve, is,

The holyEph. 1.3, 4. and 2.21. Col 2.22., and Catholike ChurchEsa. 54. 2. Psal. 87.4. Acts 1.8, &c. Eph. 2 14. Reu. 5.9.,

The Communion of SaintsEph. 4.15. 1 Cor. 10.16. Heb. [...]0.25. 1 Iohn 1.7.,

Pardoned of all their sinnesEsa. 44.22. Math. 18.23, &c. Col. 2.13.,

And appointed to arise from deathIoh. 5.28. 1 Cor. 15. Phil 3.21. 1 Iohn 6.39., and to enioy eternall life, both in body and soulePet. 1.4. Reuel. 21.4..

The aduersaries vnto this truth.

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

9. Article. Of Originall, or Birth sinne.

1 Originall sin standeth not in the following of Adam, as the Pelagians doe mainely talk, but 2 it is the fault, and corruption of the nature of euery man, that naturally is engendred of the off-spring of Adam, whereby man is very farre gone from originall righteousnesse, & is inclined to euill, so that the flesh lusteth against the Spirit, and therefore in euery person, borne into the world, it deserueth Gods wrath, and damnation.

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

The Propositions.

1. There is Originall sinne.
2. Originall sinne is the fault, and corruption of the nature of euery man, &c.
3. Originall sinne remaineth in God his deare children.
4. Concupiscence, euen in the regenerate, is sinne.

1. Proposition.

There is Originall sinne.

The proofe from Gods Word.

IN the holy Scripture we find of Originall sinne, the cause, the subiect, and the effects: the cause thereof is Adams fallR [...]m [...].15. 1 [...]. 1 [...].21., partly by the subtill suggestions of the diuellGen. 3.4., partly through his owne free will: and the propagation of Adam his corrupted nature vnto his seed and posterity.

Except a man be borne againe, he cannot see the Kingdom of God, saith our Sauiour Christ2 Co [...]. 11.3.. As by one man sinne entred into the world, and death by sinne, and so death went ouer all men: forasmuch as al men haue sinned, saith S. Paul Ioh 3 [...]3.. As new-borne babes desire the sincere milke of the Word, that ye may grow thereby, saith S. Peter 1 Pet. [...].2. And S. Iames, Iam. 1.18. Of his own will begate he vs with the Word of truth, that we should be as the first fruits of his creatures. And the fore-mentioned Apostle Paul againeEph. 2.1, 3, 4, [...].: You that were dead in trespasses and sinnes &c. & were by nature the children of wrath, as wel as others, But God, which is rich in mercy, through his great loue where with he loued vs, euen when we were dead by sins, hath [Page 43] quickened vs together in Christ, &c.

The subiect thereof, is the old man, with all his powers, mind, will, and heart. For in the mind there is darkenesse, and ignorance of God, and his willMatth 12. [...]4 Rom. 6 7 1 [...] or 2.14 1 Iohn 3.1 &. 5.19.20. Matth 5.29: and in the will and heart of man, there is concupiscence, and rebellious affections against the Law of GodActs 7 39. and 15 9. Rom. 1. [...]1 [...]am. 1.13, 14..

And the effects of this Birth, or Originall sinne, are first actuall sinnes, & they both inward, as vngodly affection; and outward, as wicked lookes, prophane speech, and diuelish actionsMatth. 15.19; next, an euill conscience1 Iohn 3.2 [...]., which bringeth the wrath of GodRom. 1.18. Col. 3.5.6., deathIoh. 8.24. Rom. 5.12. Iam 1.15, and eternall damnationRom. 5.18..

All Churches of God beleeue this, and some in their publike confessions testifie so muchConfess. Helv. 1. ar 8 & 2 c 8. Bassi. [...]r. 2. Bohem. c. 4. Gal. ar. 9, 11 Belg. ar. 15. August. ar. 1. Saxon. ar. 2..

Errors, and aduersaries vnto this truth.

Thus armed with authority, and forces from the Word of God, and assisted with the neighbour Churches, we offer battell:

1. To the IewesFr Laut. 2. 2. Villa nim. de forma. Second: on. l. 1. c. 13., CarpocratiansClem. Alex. str [...]m. lib 3., and Family of LoueDisplay in All [...]ns con [...]., who flatly deny there is any originall sinne.

2. To the Papists, which say, that

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

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

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

Such as are infected onely with Originall sinne, are free from all sensible punishmentTh. Aquin. l. 4. [...]st. 1 [...]. q [...] ar. 2..

3. To Florinus and Blastus, who make God the Author of sinne [...]onfess. He [...]. 2. c. 8. ex. l. [...]..

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

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

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

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

Whether it was Gods Will, that Adam should fall?

Whether God enforced our first parents to fall?

Why God stayed not Adam from falling? &c.

2. Proposition.

Originall sinne is the fault, and corruption of the nature of e [...]ry man, &c.

The proofe from Gods Word.

ORiginall sinne is not the Imitation of Adam his disobedience: For the Scripture speaketh of no such thing: neither doth Gods people so thinke: and some Churches, by their extant Confessions, with vs deny the same: as the Church in FranceCon [...]. Gal [...]. [...]0., and the Low-countriesConf [...]ss Belg [...]ar. 15.: but it is, partly the Imputation of Adam his disobedience vnto vsRom. 5.12, 16 Confess. Aug. a [...] 2. Saxon. ar 1 2 Witt. c. 4., and partly the fault, and corruption of mans natureRom. 3.23. & 7.18 Eph 1.3., as the Churches also acknowledgeConfess Hel [...] 2 c 8 Gal. ar 10 Bohe. c 4 Aug. ar. 2. Saxon ar. 2. Wittemb. c. 4.

The errors and aduersaries vnto this truth.

Aduersaries vnto this truth, are,

The PelagiansAugust de. pr [...]meritis, c. [...]. 2, 3., and Family of LoueDisplay in A [...]lens conf. who say that Originall sinne commeth not by propagation, but by Imitation.

Such as ascribe Originall sinne in no sort vnto man, but either vnto God, as did the HermogeniansTertull., or vnto the divell as did the ValentiniansAugust..

The Manichies, who preached that this sinne is another, and a contrary substance within vs, and proceedeth not from our corrupted natureAugust. de haeres..

[Page 45]The Apollinarians, who held originall sinne to be from natureAthan de incar. Christi..

The Papists, who affirme that some persons, and namely, the Virgin Mary Concil. Trid sess. 5 decr. de pec. Orig. Alb. Mig. [...]. 74. super Euang. Mistu [...] est, &c. Paulus de Palacio in Mat. c. 11 p. 46 3, is free from this Originall sinne.

3. Proposition.

Originall sinne remaineth in God his deare children.

The proofe from Gods Word.

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

The flesh lusteth against the Spirit; and the Spirit against the flesh: so that ye cannot do the same things that ye wouldGal. 4.17..

Euery man is tempted, when hee is drawne away by his owne concupiscence, and is enticedIam. 1.14..

Dearely beloued, I beseech you, as strangers, abstaine from. fleshly lusts, which fight against the soule1 Pet. 2.11..

Nothing is more trueConfes Helv 1. ar 8. & 2. c. in the iudgement of Gods peopleBasil. ar. 2. Gal. ar. 11. Saxon ar. 11..

Errors, and aduersaries vnto this truth.

We stand therefore in this point,

Against the Papists, who say that Originall sinne was not at all, much lesse remained in the Virgin Mary Concil. Basil. sest. 6. Test. Rhem. annot Rom. 5.14..

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

Against the Family of Loue, who affirme that the elect and regenerate sinne notH.N. Document sent. c. 2. sect. [...]. c 13. sect. 5.

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

Against the Adamites both oldEpiphan. and newAeneas. Sylv. hist. Bohe. c. 42. who said they were in so good a state as Adam was before his fall, therefore without originall sinne.

Against the Begadores in Almaigne, affirming they were, [Page 46] impeceable, and had attained vnto the very top, and pitch of perfection, in vertue, and godlinesseCarranza summa Concil..

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

Concupiscence in whomsoeuer, lusteth against the SpiritGal. 5.1 7., fighteth against both the soule1 Pet. 2.11., and the law of the mindRom. 7.23., and the [...]efore (but that there is no condemnation to them which are in Christ IesusRom. 8.1.) it bringeth death, & damnationGal 5.17, 21. Iam. 1.14.15.

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

And vnto all Christians, S. Peter: I beseech you, as strangers, abstaine from fleshly lust1 Pet. 3.11..

To the same purpose is both the doctrine, and Confessions of Gods peopleConfess. Helv 2. c. Saxon. ar. 2 10..

Errors and aduersaries vnto this truth.

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

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

Petrus Lombardus saith that concupiscence afore Baptisme is both a punishment, and a sinne, but after Baptisme is no sin, but onely a punishmentLomb l. 2. dift. 32. [...] Catech Trid. praecep. 9..

The Church of Rome both teacheth that the power of lusting is not, but the vse of wicked concupiscence, is euill, and numbred amongst most grieuous sinnes; and decreeth how Concupiscence is no [...] sinne, but proceedeth from sinne; and [Page 47] inclineth vnto sinneConcil. Trid ses. S. decreto de pec. Or [...]g..

Glouer, the Brownist said that the intemperate affections of the minde, issuing from concupiscence, are but veniall sinsBred. detect. [...]9.1, 9.

10. Article. Of Free-will.

1 The condition of man, after the Fall of Adam, is such that he cannot turne, & prepare himself by his owne naturall strength, & good workes, 2 to faith & calling vpon God, wherefore we haue no power to doe good workes pleasant, and acceptable to God, 3 without the grace of God preuenting vs, that we may haue a good will, and working with vs when we haue that good will.

The Propositions.

1. Man of his owne strength, may doe outward and euill workes, before he is regenerate.
2. Man cannot doe any worke that good is, and godly, being not yet regenerate.
3. Man may performe, and doe good workes, when he is preuented by the grace of Christ, and renewed by the holy Ghost.

1. Proposition.

Man of his owne strength may doe outward and euill workes, before he is regenerate.

The proofe from Gods Word.

VVEE deny not, that man, not yet regenerate, hath free will to doe the workes of nature, for the preseruation [Page 48] of the body, and bodily estate, which thing had, and have the bruit beasts, and prophane Gentiles, as it is also well obserued in our neighbour ChurchConfes. Helv. 2. cap. 9. Aug. ar. 28. Saxon. 3.4, 7.: Besides, man hath free will to performe the workes of Satan, both in thinking, willing and doing that which evill is. For the imaginations of the thoughts of mans heart are onely evill continuallyGen. 6.5.; evill, even from his youthConfes. Helv. 2. c. 9. and 1. ar. 9 Bohem. c. 4.. A truth confessed by our brethren.

Aduersaries to this truth.

A false perswasion is it therefore, that man hath no power to mooue either his body so much as vnto ourward things, as Laur. Valla dreamedSimon Pauli meth. par. 2. de lib. Ar., or his minde vnto sinne, as the Manichies maintained, affirming how man is not voluntarily brought, but necessarily driuen to sinneAug. epist. 28.

2. Proposition.

Man cannot doe any worke that good is, and godly, being not as yet regenerate.

The proofe from Gods Word.

THE wisedome of the flesh is enmity against God: for it is not subiect to the Law of God, neither indeed can be. They that are in the flesh, cannot please GodRom. 8.7, 8. [...].

The naturall man perceiueth not the things of the Spirit of God; for they are foolishnesse vnto him, neither can he know them, because they are spiritually discerned1 Cor. 2.14..

No man can say that Iesus is the Lord, but by the holy Ghost1 Cor. 12.3..

We are not sufficient of our selves to thinke any thing, as of our selues, but our sufficiency is from God2 Cor. 3.5..

Without me ye can doe nothing, saith our Sauiour ChristIohn 15.5.. Which is the confession of the godly reformedConfes. Helv 1. ar. 9. & 2. c. 9 Basil. ar. 2. Behem. c. 4. Aug. [...] ar. 18. Belg. ar. 14..

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The adversaries unto this truth.

Adversaries unto this truth are all such as hold, that naturally there is free will in us, and that unto the best things. So thought the Pharises, the Sadduces, the PelagiansAugust de pec. mer. l. 3., and the DonatistsIdem contra Petil. cap 19.: and the same affirme the AnabaptistsZuing. contra Catabap., and Papists. For say the Papists,

Man, by the forme and power of nature, may love God, above all thingsGab. B [...]el. 3. sent. dist 37..

Man hath free will to performe even spirituall and heavenly thingsConcil. Trid. sess. 6. c. 1..

Men beleeve not but of their own free willTest Rhem: an. Mat 20.16.. It is in a mans free will to beleeve, or not to beleeve, to obey, or disobey the Gospell of truth preachedIbid. annot. marg p. 408..

The Catholike (popish) religion teacheth free-will.

3. Proposition.Hills quart. 13. reas.

Man may performe, and doe good workes, when he is prevented by the grace of Christ, and renued by the holy Ghost.

The proofe from Gods Word.

IN a man prevented by the grace of Christ, and regenerate by the holy Spirit, both the understanding is enlightned, so that he knoweth the secrets and will of God; and the mind is altogether changed, & the body enabled to doe good works.

To this purpose the Scriptures are plentifull.

I will put my law in their inward parts, and write it in their heartsJer. 31.33..

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

Blessed art thou, Simon, the Sonne of Ionas, for flesh and blood hath not revealed it unto thee, but my Father, which is in heavenMatth. 16.17.

No man can say that Iesus is the Lord, but by the holy Ghost.

[Page 50]To one is given by the Spirit the word of wisedome; and to another the word of knowledge, by the same spirit; and to another faith, by the same spirit; and to another the gifts of healing, by the same spirit; and to another the operations of great works; and to another prophecie; and to another, the discerning of spirits; and to another diversities of tongues; and to another, the interpretation of tongues, &c1 Cor. 12.8..

God purifieth mans heartActs 15.9.; worketh in us both the will, and the deedPhil. 2.13.; the spirit helpeth our infirmities; for we know not what to pray as we ought, &cRom. 8.26.. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Iesus, and by the Spirit of our God1 Cor. 6.11..

Vnto you it is given for Christ, that not onely yee should beleeve in him, but also suffer for his sakePhil. 1.2..

And this doe the Churches of God beleeve, and confesseConfes Hol. 2. c. 9. Aug. ar. 18 Bohem. c. 4. Saxon. ar. 4..

11. Article. Of the Justification of Man.

We are accounted righteous before God, onely for 1 the merit of our Lord, and Saviour Iesus Christ 2 by faith, and 3 not for our owne works, or deservings.

Wherefore that wee are justified by faith onely, is most wholesome doctrine, and very full of comfort, &c.

The Propositions.

1. Onely for the merit of our Lord and Saviour Christ are we accounted righteous before God.
2. Onely by Faith are we accounted righteous before God.
3. Not for our owne workes, or deservings are we accounted righteous before God.

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14. Proposition.

Onely for the merit of our Lord, and Saviour Christ, we are accounted righteous before God.

The proofe from Gods Word.

BY Christ his bloud onely we are cleansed.

He is the Lambe of God, which taketh away the sinne of the worldJoh. 1.29..

We are justified freely by his grace, through the redemption that is in Christ IesusRom. 3.24..

Wee are bought with a price1 Cor. 6.19., even with the precious bloud of Christ, the Lambe undefiled and without spot1 Pet. 1.19.; which cleanseth us from all sinne1 Joh. 1.7..

By his onely righteousnesse we are justified.

By the obedience of One, many be made righteousRom. 5.19..

Christ is the end of the Law for righteousnesse unto every one that beleevethIbid. 10.4.. He of God is made unto us wisedome, and righteousnesse, and sanctification, and redemption1 Cor. 1 30.: and we are made the righteousnesse of God in him2 Cor. 5.21.. And therefore from heaven we looke for the Saviour, even the Lord Iesus ChristPhil. 3.21..

And this is the faith, and confession of all Churches reformedConfes 2. c. 15 Bohe. c. 6 Gal. ar. 12. Belg. ar. 22. August. ar. 4. Wittemb. ar. 5. Suevica. c. 3..

Errors, and adversaries unto this truth.

This truth is neither beleeved, nor acknowledged

Of the Atheists, who are neither perswaded of the life to come, nor understand the mysteries of mans salvation through the merits of Christ.

Nor of the Pharises, and their followers, who think that by civill, & externall righteousnes we are justified before GodMatth. 5.20..

Nor of Matthew Hamant; who held that man is justified by Gods meree mercie, without respect unto the merits of ChristHolinsh. Chro. f. 1299..

[Page 52]Nor of Galeotus Martius, which was of opinion, that all nations, and persons whosoever living according to the rules of nature, should be saved, and inherit everlasting happinesseJovius. cleg. doci. vir. p 57..

Nor of the Turkes, who thinke that so many as either goe on pilgrimage unto Mecha, or doe kisse the sepulchre of Mahomet, are justified before God, and thereby doe obtaine remission of their sinnesLonic. Tur. [...]ist Com. 1. l. 2 par 2 c 14.15.18..

Nor of the Family of Love: who teach by the shedding of Christ his blood, is meant the spreading of the Spirit in our heartsDisplay, in Allens confes..

Nor of the Papists whose doctrine is, that

1. Though Christ hath suffered for all men in generall: yet not onely each man must suffer for his owne part in particularT [...]t. Rhem. [...]n. Rom. 8.17.: but also that the works of one man may satisfie for anotherIbid. an. Col. 1.24..

2. They teach next, that sinnes veniall are done away, and purged by prayer, Almes-deeds, by the worthy receiving of the blessed Sacrament of the Altar; by taking of holy water; knocking upon the brest with holy meditation, the Bishops blessing, and such likeVaux catech. c. 4., by holy water, and such ceremoniesTest. Rhem. an. Joh. 13.10., sacred ceremoniesTest. Rhem. an. marg. p 258, as

Confiteor, tundo, conspergor, conteror, oro,
Signor, edo, dono, per haec venalia pono: that is,
I am confest unto the Priest,
I knock mine heart and brest with fist:
With holy water I am besprent,
And with contrition all yrent:
I pray to God, and heavenly host,
I crosse my forehead at every post:
I eate my Saviour in the bread,
I deale my dole when I am dead.
And doing so, I know, I may
My veniall sinnes soone put away.

And sinnes mortall, not by the merits of Christ onely, but many wayes besides are clensed, think the said Papists, as by the merits of dead Saints, namely of S^t. Mary the Virgin:

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Threnosa compassio dulcissimae Dei Matris

Per ducat nos adgandium summi Dei Patris.

The pittifull compassion of Gods best pleasing mother,

Bring us to the joyes of God the soveraigne Father.

Horae B. Virg. S. Mar. secundum usum Sarum.And of Thomas Becket,

Tu per Thomae sanguinem. quem pro te impedit,

Fac nos Christe scanders, quo Thomas ascendit.

By the blood of Thomas, which he for thee expended,

Make us Christ, to climbe up, where Thomas ascended.

By Agnus Deis, whereof they say: ‘Peccatum frangit, ut Christi fanguis, & angit.’ ‘It breaketh sinne, and doth good,’

As well as Christ his pretious bloodCerem. lib. 1. tit. 7..

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

Per Evangelica dicta,

Deleantur nostra delicta

Breviar. secundum Sarum.

Through the sayings and words evangelicall,

Our sinnes blot out and vices all.

2. Proposition.

Onely by Faith are we accounted righteous before God.

The proofe from Gods Word.

ONely beleeveMar. 6.36., all that beleeve in Christ, shall receive remission of sinnesActs 10.4 [...].: from all things, from which ye could not be justified by the Law of Moses, by Christ every one that beleeveth, is justifiedActs 13.19..

The Gospell is the power of God unto salvation to every one that beleevethRom. 1.16..

To him that worketh not, but beleeveth in him that justifieth the ungodly, his faith is counted for righteousnesseBom. 4.5.. Christ is the end of the law for righteousnesse, to every one that beleevethRom. 10.4..

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

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

By grace are ye saved, through faith, and that not of your selvesEph. 2.8..

Yea, doubtlesse I think all things but losse for the excellent knowledge sake of Christ Iesus my Lord, for whom I have counted all things losse, and doe judge them to be doung, that I might winne Christ, and might be found in him, not having mine owne righteousnesse, which is of the Law; but that which is through the faith of Christ, even the righteousnesse which is of God through faithPhil 3.8.9..

The Churches of Christ by their publike confessions give testimony unto this truthConfess. Helv. 2. ca 6. Basil. ar. 8. Bohe. c. 6, 7. Ga. ar. 10. Belg ar. 22. Aug. ar. 4 Saxon. ar. 3.8. Witt. ar. 4. S [...]. cap. 3..

The errors and adversaries unto this truth.

Partakers of ths profit, and sweetnesse of this doctrine are, not they which be altogether ignorant of this mysterie.

Nor they who know the same, but apply it not to their owne soules, and consciences, but altogether despise the same, as did Pilate, in condemning ChristNat. 27.24.; Heroa, in killing Iames Acts 12.1.: Agrippa, in not defending Paul Acts 26.26.; the Iewes in persecuting the Apostles: and doe the DivelsJam. 2.19., and many ungodly persons, Tyrants, false Christians, and Apostataes.

Nor they which teach not a sure confidence in Iesus Christ, but an historicall knowledge of him, as the PapistsCanis. catec. cap. 1. Vaux. cat [...]. c. 1. Test. Rhe. an. Rom. 4.14. 1 Tim. 3.15..

Nor they which hold that all and every man is to remaine doubtfull, whether he shall be saved or no; as doe the same PapistsConcil. Trid. ses. 6. c. 9. Test. Rhe. an. Rom. 5.1..

Nor they which teach that man is justified,

Either by works without faith, as did the false apostles in Asia 2 Tim. 1., and doe the Turks, and AnabaptistsBale myst. of iniquit. p. 53.;

Or by faith, and works, as both the Pseudapostles at IerusalemActs 1.5.1., the EbionitesEus. l. 3. c. 24., and the PapistsTest. Rhem. an. Luk. 7. mar. Luk. 10.20, 28. Joh. 3.18. James 2.25., with the RussiansRussi [...] Common-weal [...], [...]. 23..

Or neither by faith, nor workes, as they which continue [Page 55] both faith in Christ Iesus, and good works too, hoping yet to be saved, as the carnally secure worldlings.

Neither shall they be partakers of the sweetnesse of this truth, which say, that for Christians to trust onely by Christ his passion, or by Faith onely to be saved, is a breath of the first commandement, as VauxCatech c. 3., is the Doctrine of Divels, as Friar Lawrence a VillavicentiaDe forman. S. concion. l. 1. c. 11.; and the doctrine of Simon Magus, as doe the RhemistsTest. Rhem. an. Acts 8.18..

Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith, but have him, & his righteousnes essentially, and inherent within them, which is an error of the CatharistsIsidor etim. l. 8. c de haeres., PapistsConc. Trid. sess. 6. c. 16.7., OsiandriansCalvin contra Osiand. epist. fol. 303. Theod. Beza epist. 1., and Family of LoveDisplay in Allens confess..

3. Proposition.

We are accounted righteous before God, not for our owne works, or deservings.

The proofe from Gods Word.

Besides what hath been said, that works have no place, nor portion in the matter of our justification, it is evident in the holy Scripture, where we finde, that

All men be sinners, and destitute of the glory of God: And therefore that no man can be justified by his owne worksPsal. 14.2, 3. Psalme 53.2. and 41.4. Rom. 3.12..

Eternall life commeth unto us, not by desert; but partly of promiseActs 2.30. Acts 3.25. Acts 13.32. 2 Tim. 1.1., partly of giftJohn 17.2. Rom. 6.23. 1 John 5.11. Revel 2.10..

The just shall live by faith; and the Law is not of faithGal. 3.11, 12..

Moreover, as the godly in old time were; so Christians in these daies, are, and shall be justified: But the godly were justified, not for any good works, or worthinesse of their owne: so justified was AbrahamRom. 5.1, 2. Gal. 3.6. Heb. 11.17.; the IewesAct. 2.44. &c, the SamaritansActs 8.15., Paul1 Tim. 1.14, 16. Acts 22.16. Phil. 3.6, 9., the EunuchActs 8.36., the IailorActs 16.31, &c., and the EphesiansEph. 4, 5. &c..

All Churches reformed with a sweet consent, applaud and confesse this doctrineConfess. Helv. 1.4.16. Basil. ar. 8. Boh. c. 7. Gal. ar. 22. Belg. ar. 24 Aug. ar. 6.26..

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The Errors, and adversaries unto this truth.

Adversaries hereunto are,

The Pharises, who thought men were justified by externall righteousnesse, morallMat. 5.21, &c., and ceremoniallMatth. 15.2..

The false apostles in Asia2 Tim. 1., and at IerusalemGab. Biel. l. 2. dist. 27. q. 1..

The Pharisaicall Papists, who against the Iustification by faith alone, doe hold a justification by merits, and that of Congruity, dignity, and condignity.

The said Papists teach besides, that life eternall is due unto us of debt, because we deserve it by our good worksConcil. Trid. sess. 6. Cant. 32.

They teach finally, that by good works our sinnes are purgedPetrus a Soto asser. cath. de bonis oper..

12. Article. Of good workes.

Albeit that workes, which are the fruits of Faith, and follow after justification, cannot put away our sinnes, and endure the severity of Gods judgement: 1 yet are they pleasing, and acceptable to God, in Christ, 2 and do spring out necessarily of a true, and louely Faith, insomuch that by them, a lively Faith 3 may be as evidently knowne, as a tree discerned by the fruit.

The Propositions.

1. Good works doe please God.
2. No work is good, except it spring from Faith.
3. Good workes are the outward signes of the inward Beliefe.

1. Proposition.

[Page 53]Good works doe please God.

The proofe from Gods Word.

THough God accepteth not man for his works, but for his deare Sonnes sake: yet that good works, after man his justification to please God, is a cleare truth every where to be read in the holy Scripture. For,

God hath commanded them to be doneMat [...]h 5.16. Joh. 15.12. Phil. 2.14. &c. 1 Thess. 4.3, &c 2 Tim. 2.19., and requireth righteousnesse, not onely outward of the bodyJam. 2., but also inward of the mindeMat. 5.22.28. Acts 24.16., and hath appointed for the vertuous and godly, rewards both in this lifeMatth. 5.5. Marke 10.29, 30. 1 Tim. 4.8., and in the world to comeMath. 7.21. & 10. [...]. Luke 14.13, 14. Rom. 2.10., and to the wicked, punishments, spirituallEs [...]. 59.1, 2 John 9.32. 1 Joh. 3.21., corporallDeut. 28.15, &c. Jer. 5.25. Rom. 13.2., and of body and soule eternall in the pit of hellMatth. 10.33. Matth. 21.41, &c. 1 Cor. 6.9, 10. Heb. 12.14, &c. 25. Rev. 21.8..

And this is beleeved and acknowledged by the ChurchesConfes. Helv. 2 c. 1.6. Basil. ar. 8. Bohem. c. 7. Gal. ar. 7. Belg. ar. 24. August. ar. 6. & 26. Saxon. ar. 3.5, 6. Wittemb. c 7. Suevica. c. 4..

The errors and adversaries unto this truth.

This truth is oppugned by adversaries of divers kinds. For,

Some hold, that seeing man is justified by Faith, hee may live as he listeth; as the Libertines.

Some thinke, that to attend upon vertue, and to practise good workes, is a yoke too heavie, and intolerable; as the SimoniansIren. Theo..

Some utterly cast off all grace, vertue, and godlinesse, as did the BasilidiansIren. l. 1. c. 23., the AetiansEpiph. l. 3., the CircumcelliansAug. cont. Pet. l. 1. c. 14., and doe the Machivilians, and Atheists. Some permit, though not all manner, yet some sinnes: so allowed was both whoredome, and uncleane pollutions, by the CarpocratiansCl. Alex str. l. [...]. Epiphan., and ValentiniansTheodor., and is of the IesuitesSpar. disc. p. 13., and PapistsConstit. Othonis de [...] cub. Cl [...]r. removendis., and perjurie in the time of persecution, by the BasilidiansPhila. Ir [...]n., HelchesaitsEus. l. 6. c. 38., PriscillianistsAugust., HenriciansD. Bernard. sup. Can. ser. 65., and Family of LoveDisplay, H. 5. b., and violating of promise, yea and oathes made unto HeretikesConcil. Const. ses. 19. & Cochlaeus hist. Hussi. 112. p. 75., as they call them, by the Papists.

[Page 54]Some (as the Turkish Priests called Seiti, and Cagi) take it to be no sin, but a work meritorious, by lyes, swearing, yea forswearing, to damnifie Christians what they canPol. of the Turk. Emp. c. 24.. Much like unto these are the aequivocating Iesuites, in deluding, and deceiving Protestant Princes, and their Officers, by their doubtfull speeches; even when they are sworne to answer plainly, and truely by their lawfull Magistrates.

Some suppose that God is pleased with lip-service onely and outward righteousnesse; as the hypocriticall Pharises, or Pharisaicall hypocritesMatth. 7.23..

6. Proposition.

No worke is good, except it spring from faith.

The proofe from Gods Word.

ALL which man doth, is not pleasing unto God, but that only which proceedeth from a true faith in Iesus Christ: so saith God in his Word.

Rom. 3.8.They that are in the flesh, cannot please God.

In Iesus Christ neither Circumcision availeth any thing, neither uncircumcision, but faith which worketh by loveGal. 5.6..

Vnto the pure all things are pure, but unto them that are defiled and unbeleeving, is nothing pureTit. 1.15..

Without faith it is impossible to please GodHeb. 11.6..

And although the works of the Beleeving do please God: yet are they not so perfect, that they can satisfie the Law of God. Therefore even of the regenerate, and justified, saith our Saviour Christ; Pray, forgive us our debtsMatth. 6.22.; say, We are unprofitable servantsLuke 17.10.: and S. Paul.

We know that the law is spirituall: but I am carnall, &c,Rom 7.14..

Wee, which have the first fruits of the spirit, even wee doe sigh in our selves, &c. and have infirmitiesRom. 8.23..

Ye cannot doe the same thing that ye wouldGal. 5.17..

Which is the faith, and confession of the ChurchesConfes. Helv. 1. cap. 16. Basil. [...]. 9. Bohem. c. 7. Gal. ar. 22. Belg. ar. 24. August. ar. 26. Saxon. ar. l. 5.6. Wittem c. 7. Sucv. c. 4..

[Page 55]

Errors, and adversaries of this truth.

Therefore we mislike, and condemne the opinions of the Valentinians, and Papists.

The Valentinians say, that Spirituall men doe please God (which are themselves onely,) not by Faith, but onely by their knowledge of divine mysteries; and naturall men doe please him by their bodily labour, and upright dealingIren. l. 1. c. 1..

The said Valentinians fained three sorts, or degrees of men, the first Spirituall, who through bare knowledge; the next Naturall, who by labour, and true dealing shall be saved; the third they call Materiall, men utterly uncapable of divine knowledge, and religious speculations, who must perish both in soule and bodyEpiph..

The Papists teach, that

They onely are not good works, which God commandeth, but they also which be either voluntarily done of our selves, or enjoyned us by PriestsTapp. p. 188..

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

Workes of themselves, without respect unto Christ, please GodTapp. p. 189..

Men perfectly may keepe the Lawes of GodTapp. ibid., in which error also be the AnabaptistsBulling. cont: Anaba. l. 4. c. 3., and Family of LoveDisplay. l. 6. a..

3. Proposition.

Good works are the outward signes of the inward Beliefe.

The proofe from Gods Word.

MAny are the reasons, why good workes are to be done, in part cited afore, pag. 49. yet not the least cause is, that men may be knowne what they are. For the Scripture saith, and sheweth, that thereby are knowne, the good trees from the badMatth. 7.16., the wheat from the chaffeMatth. 3.12., the true disciples from [Page 56] the falseJohn 13.35., the sonnes of God, from the children of SatanLuke 6.36. Eph. 1.1. 1 Joh. 3.10., the regenerate, from the unbeleeversIam. 2.18. 1 Pet. 1.17. Eph. 4.17..

Hereunto the Saints, and Churches doe subscribeConfess Helv. 2. c. 16. Basil. ar. 8. Bohem. c. 7. Gal. ar. 22. Belg. ar. 2. Saxon ar. 3. Wittemb. c 7. Su [...]vica. c. 4..

Errors and adversaries unto this truth.

The faithfull shew their works, yet neither to have them seene of men, as did the hypocriticall PharisesMat. 6. & 7., nor thereby to merit heaven, as doe the Pharisaical Papists, whose doctrine is, that

Good works are meritoriousTest. Rhem: an. Rom 2.6. 1 Cor. 3.8. 2 Cor. 5 10. Heb. 6.20. Jam. 2.2..

Good works (as Contrition, Confession, and Satisfaction done in penance) not onely doe merit, but are besides a Sacrament for to attaine reconciliation with God, and forgivenesse of sinnesConcil. Trid. sess 4. c. 3.

Life eternall is due unto good workes by the justice of GodConcil. Trid. sess 6. can. 42..

13. Article. Of Workes before Justification.

Workes done before the grace of Christ, and the inspiration of his Spirit 1, are not pleasant to God, for asmuch as they spring not of Faith in Iesus Christ 2, neither doe they make men meet to receive grace, or (as the Schoole Authors say) deserve grace of congruity: yea rather 3 for that they are not done as God hath willed, and commanded them to be done, we doubt not but they have the nature of sinne.

The Propositions.

1. Works done before justification please not God.
[Page 57]1. Workes done before justification, deserve not grace of congruity.
3. Workes done before justification, have the nature of sinne.

1. Proposition.

Workes done before justification, please not God.

The proofe from Gods Word.

BEfore men doe please GodMatth. 7.16., nothing that they doe, can please him. But men please not God, being not renued and justified by the Spirit. For before men be regenerate, they are not grapes, but thornes; not figs, but thistles; not good, but evill treesMatth. 12.33 Luk. 6.43.; not lively, but dead boughesJohn 15.4.; not engraffed, but wild OlivesRom. 11.17.23., not friends, but enemiesRom. 5.10., not the sonnes of God, butEph. 2.3. the children of wrath, which bring forth no good fruit. As the Churches also acknowledgeConfes. Helv. 2. cap. 15. Aug. ar. 20..

The Errors, and adversaries unto this truth.

Hereby the vanity of them is perceived, which thinke, before mans justification, his deeds doe please God, such are the Papists, and were the Basilidians.

The Papists teach, that,

Works done without faith, doe please GodAndrad. de Fide, lib. 3..

Good workes, not in respect of Christ onely, but in themselves considered, please GodTapp. p. 189:.

The Basilidians placed the dooers of civill, and philosophicall righteousnesse, performed without faith in Christ, in the very heavensClem. Alex. strom lib. 2..

2. Proposition.

Workes done before Iustification, deserve not grace of congruitie.

[Page 58]The unregenerate, not yet justified, have nothing in them to moove God to be gracious unto them; and being, as they are, oldEph. 4.22., not new creatures; enemiesRom. 8.10., not favourers of godlinesse; The children of wrath,Eph. 2 2., not of God; sinnersRom. 5.8., nor vertuously bent; InfidelsTit. 1.15. [...]; and not beleevers; of congruity deserve no grace at Gods hands: which is the faith too, and confession of other ChurchesConfes. Helv 2. c. 16. Bohem. c. 7. Belg. ar. 23. Aug. ar 4.20. Saxon. ar. 3. & 8. Witt. ar. 5..

Errors, and adversaries unto this truth.

This overthroweth the Popish assertions, concerning merits of congruityTest. R [...]m. an. Act. 10.2.; and that by good workes man is justified before God, and made heire of eternall lifeConcil. Trid. sess. 6. c. 10..

As evill works deserve hell fire: so eternall happinesse is deserved by good worksAnd rad [...]le Fide, lib. 6..

3. Proposition.

Workes done before justification, have the nature of sinne.

The proofe from Gods Word.

VVHatsoever men doe, not yet justified before God, it is sinne: for of such persons, the best workes which they doe, even their FastingWherefore have we fasted, and thou seest it not? we have pu [...]ished our selves, & thou regardest it not, Esay 58.3. Did you fast unto me? Zach. 5.7. They have their reward, Matth. 6.16., prayingHee that turneth away his care from hearing the Law, even his prayer shall be abominable, Prov. 28.9., Almes-deedsWhen thou prayest, be not as the hypocrites, &c. they have their reward, Matth 6.5. Take heed that ye give not your almes before men, &c. they have their reward, Matth. 6.1, 2., sacrificing unto GodWill I eate the flesh of Bulls? or drinke the bloud of Goats? Psal. 50.13. Bring me no more oblations in vaine: incense is an abomination unto me, &c. Esa. 1.13. Hee that killeth a bullock, is as if he slew a man, hee that sacrificeth a sheepe, as if he cut off a dogges neck: hee that offereth an oblation, as if he offered swines bloud: hee that remembreth incense, as if he blessed an idoll, Esay 66.3., prophesying, and working of miracles, even in the name of ChristLord, Lord, have we not by thy name prophesied? and by thy name cast out devils? and by thy name done many great works? Then will I professe to them, I never knew you: depart from me, ye that work iniquity, Matth. 7.22, 23., yea all their actions whatsoeverWhatsoever is not of faith, is sinne, Rom. 14.23. Vnto them that are defiled, and unbeleeving, is nothing pure, but even their minds and consciences are defiled, Tit. 1.15. Without faith it is impossible to please God, Heb. 11.6., are abominable before GodConfess. Helv. 2. c. 15, 16. Bohe c. 7. Belg. ar. 23. August. ar. 4.20. Saxon. ar. 3. & 8. Wittemb. ar. 5..

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The adversaries unto this truth.

Erred therefore hath the Councel of Trent, in pronouncing them accursed, which hold that all workes of man whatsoever done before his justification, are sinneConcil. Trid. sess. 6. c. [...]. 8..

14. Article. Of workes of Supererogation.

Voluntary workes besides, over and above Gods Commandements, which they call workes of Supererogation, cannot be taught without arrogancie, and impietie. For by them men doe declare, that they doe not onely render unto God as much as they are bound to doe, but that they doe more for his sake then of bounden duty is required: whereas Christ saith plainely, When yee have done all that are commanded to you, say, Wee be unprofitable servants.

The Propositions.

1. Workes of Supererogation cannot be taught without arrogancie, and impiety.
2. Workes of Supererogation, are the subversion of godlinesse, and true Religion.

1. Proposition.

Workes of Supererogation cannot be taught, without arrogancie and impietie.

[Page 60]

The proofe from Gods Word.

VVOrkes of Supererogation (which are voluntary works, besides, over and above the commandements of God) are often condemned in the holy Scriptures, where we are commanded to walke, not after the lawes of men, but according to the Statutes of GodJosh 7.1. Ezek. 20.19.; and to heare, not what man speaketh, but what Christ doth sayMark 9.7.: and hee, teaching the duty of Christians, setteth before them as their rule, and direction, the Law and Word of GodMatth 5.19., and more then that, he doth neither urge, nor require.

And against mans Injunctions,

They worship mee in vaine (saith hee) who for doctrine teach the commandements of menMatth. 28.20..

Teach them to observe all things whatsoever I have commanded youMark 7.7..

My sheepe heare my voyce, and know not the voyce of strangersJohn 20.25..

Which doctrine, ordinances, and workes whatsoever (besides over and above that which God hath revealed, and imposed) is called of the Apostle, sometimes ordinances of the worldCol. 2.20., voluntary religionIbid. 3., sometime the doctrine of Divels1 Tim. 4.1., and cursedGal. 1.8.: And the same is condemned in all Churches reformed after the Word of GodConfess. Helv. 2. c. 16. Aug. ar. 20. Basil. ar. 10. Gal. ar. 24. Belg. ar. 12. Sax ar. 3.17..

The errors and adversaries unto this truth.

Therefore both arrogant, and ungodly bee the Papists, which teach, and speake in the commendation of such works, and namely, Petrus à Soto In his Asser. catholic. fidei., the RhemistsAnnot. marg. Luk [...] 1 [...].35. 1 Cor. 9.23. 2 Cor. 8.14.; yea and the Councell of TrentConcil. Trid. sess. 6. c. 10..

2. Proposition.

Workes of Supererogation are the subversion of godlinesse, and true Religion.

[Page 61]

The proofe from Gods Word.

VVHere the works of Supererogation are caught, and in regard the Law of God there is broken, against the will of ChristMatth. 5.19., that mens traditions may be obseruedMarke. 7..

The holy Scripture must be contemned, as not sufficient enough to bring men vnto the knowledge of saluation, which Saint Paul saith, is able to instruct in righteousnesse, that the man of God may bee absolute, being made perfect vnto all good workes2 Tim. 3.16.17..

God, who is onely wise1 Tim. 1.17., is made vnwise, in not prescribing so necessary workes.

Faith, and other spirituall, and most speciall vertues are brought into obliuion.

Perfection is imputed not vnto Faith in Iesus Christ, but vnto workes: and which is most detestable, vnto the workes too, not commanded, but forbidden of God, ordained by men.

The Law 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 workesConfess. Helv 2, &c. as in the former prop..

The aduersaries vnto this truth.

Contrariwise the Papists of Supererogatory workes: they doe merit (say they) remission of sinnes, and that not for the doers of them onely, but for others besidesTest. Rhem. an. 2. Cor. 8.14.

They are tokens of the forgiuenesse of sinnes, so well as Baptisme; yea deliuer from the wrath of God, so well as ChristConfess Aug ar. 20..

Are greater, and more holy, then are the workes commanded in the Decalogue, or Law MorallPet á S [...]o assert. C [...]th. de Lege..

And so preferring their own workes, and inuentions before God his Law, Sacraments, and the blood of Christ, both ought this doctrine of workes Supererogatory to be counted the doctrine of Diuels, and the maintainers thereof taken for the subuerters of godlinesse, and true Religion.

[Page 62]

10. Article. Of Christ alone without sinne.

Christ in the truth of our nature made like vnto vs in all things, sin onely except 1, from which he was clearely voide, both in his life, and spirit. Hee came to be the Lambe without spot, who by sacrifice of himselfe once made, should take away the sinnes of the world: and sinne as S. Iohn saith, was not in him. But all we the rest, although baptized, and borne againe in Christ, yet offend in many things, and if we say, we haue no sinne, we deceiue our selues, and the thuth is not in vs.

The Propositions.

1. Christ is truely, and perfectly righteous.
2. All men besides Christ, though regenerate, be sinners.

1. Proposition.

Christ is tru ly, and perfectly righteous.

The proofe from Gods Word.

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

He was both conceiuedMatth. 1.20., and borne without sinneLuke 1.36..

He appeared to looseLuke 1.36., but not to fulfill the workes of Satan.

He liued, and was tempted, yet without sinne1 Iohn 3.8., and did no sinneHeb. 4.15., knew no sinne1 Pet. 2.22. 2 Cor. 5.21., nor bad any sinne in him1 Iohn. 3.5..

He dyed a guiltlesse and iust man, euen by the testimony of [Page 63] Paul Rom. 5.6. &c, Peter Acts. 3.4., Stephen Matth. 17 24 Iohn. 14, 6., yea of his aduersaries, and Iudge Pilate Confess. Helv ar. 11. &. 3. c. 11 Bohe c. 4.1 Gal ar. 14..

As ours, such are the confessions of the purer ChurchesBelg. ar. 17..

The Errors, and aduersaries vnto this truth.

Cursed therfore before God are the Iewes, which said that Christ was a violator of the SabbathMatth. 12.10 Luke 13 14. Iohn 5.16..

That hee taught, being not lawfully authorized thereuntoMatth. 21.23..

That he forbade tribute to be giuen vnto Caesar Luke 3.2..

That he was the destroyer of the LawMatth 5 2 [...]..

That he ouerthrew all religion, and mooued the Commons vnto rebellionLuke 23 5..

In this state with the Iewes, are

The Marcionites, which said that he dissolued the Law, the Prophets, and all the workes of GodIren. l. 1. c. 29.

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

Our new Heretikes, viz, Matthew Hamant in England, which divulged that Christ was a sinnefull man, and abominable IdolHolinsh chro fol. 1299., and Leonardus Vairus, among the Papists, which hath written that Christ was Veneficus, a common poisoner of men, and womenLeon. Vairus de Fasc l. 1. c. 11. circa finem..

2. Proposition.

All men besides Christ, though regenerate, be sinners.

The proofe from Gods Word.

ALL men either be regenerate, or vnregeneate:Prooued p. 5. the vnregenerate be all sinners, vnrighteous, and in sinne whatsoeuer they doeProoued. p. 54.

The regenerate also be not without their sinnes, both originallProoue. p. 39.40., and actuallProoued p. 50..

Besides, there is no man iust in the earth, that doth good and sinneth not, saith the PreacherEccles. 7.21.: Yee cannot doe the same [Page 64] things that ye wouldGal. 4.17.. Christ Iesus came into the world to saue sinners, of whom I am chiefe, saith S. Paul 1 Tim. 1.15..

In many things we sinne all, is S. Iames sayingIam. 3.2., and S. Iohn, If we say we haue no sinne, we deceiue our selues, and the Truth is not in vs Ioh. 1.8..

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

A truth beleeued and confessed by all Churches, expressedly by someConfess Aug. ar. 20. Sa [...]. ar. 2..

The Errors, and adversaries unto this truth.

Many aduersaries hath this truth had, and hath: as the Papists, the Manichies, the Catharans, the Donatists, the Pelagians, Family of Love, Marcionites, Adamites, and Carpocratians. For

The Papists say, that the blessed Virgin was pure from all sinne, both OriginallConc. Trid. [...]ss. decr. de pec. O [...]g., and actuall. For (these are their owne words.)

Our Lady neuer sinnedTest. Rhem. an. Col. 1.24. an. Mark. 3 35..

Our Lady sinned not so much as veniall in all her life: she exactly fulfilled the whole Law, that is, was without sinne.

Also of S. Francis they write, that for vertue, and godlinesse he was like vnto Christ: and hath fulfilled euery jot of the LawStap [...] an [...]d. [...]ang. in Mat. 12.50 p 11.8..

The ManichiesS [...]cut Adae D [...] non pa [...]ē [...], omnis creatura [...]eb [...]llis ex [...]itit [...]sic. B. Francisco omnia praecep [...] Dei implenti creatura omnis famulata cit; omnia Deus fu [...]ecit sub pe [...]ibus cius. Alca [...]. Fran. lib. 1., and CatharansHiel. in pro. Dial. contra Pelag [...] thought, they could not sinne so much as in thought.

The Donatists dreamed how they were so perfect, as they could iustifie other menCyp. l. 4 op 2..

Some were of opinion, as the PelagiansAugust. lib. [...]. cont. Pet c. 14, and Family of LoueConcil. Meli. cap. 8. Dis H. 6. b., how they were so free from sinne, as they needed not to say, Forgiue vs our trespasses. Which Family also teacheth, how there be men liuing as good, and as holy, as euer Christ was. An error of Christopher Vitels Ans to the Fam. lib. L. 3. [...] Disp. H. 6. b., a chiefe Elder in the said Family: and [...]pat

He which is a Familist, is either as perfect as Christ, or else a very Diuell.

Some deemed themselues as pure as Paul, Peter, or any [Page 65] men, as the MarcionitesIren. 1. c. [...].: yo [...], as Adam, and Euah before their fall, as the AdamitesEpiphan., yea as Iesus Christ himselfe, as the CarpocratiansIren. lib. 1. cap. 24:.

16. Article. Of sinne after Baptisme.

1 Not euery deadly sinne willingly committed after Baptisme, is sinne against the holy Ghost, and vnpardonable. Wherfore the grant of repentance is not to be denyed to such as fall into sinne after Baptisme. After we haue receiued the holy Ghost, we may depart from grace giuen, & fall into sinne, and by the grace of God (we may) rise againe, and amend our liues, and therefore they are to be condemned, which, say they can no more sinne, as long as they liue here, or any place of forgiuenesse to such as truly repent.

The Propositions.

1. Euery sinne committed after Baptisme, is not the sinne against the holy Ghost.
2. The very regenerate may depart from grace giuen, and fall into sinne, and yet rise againe, vnto newnesse of life.
3. No men vtterly are to be cast off, as reprobates, which vnfainedly repent.

1. Proposition.

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

The proofe from Gods Word.

THough euery sinne in it selfe considered, deserueth damnation: yet is there a sinne which shall be punished with [Page 66] many, and a sinne, which shall be punished with few strip [...] Luke 12 40., a sin vnto death, & a sin to [...] vnto the death1 Iohn 5.6., a sin against the Father, and the Sonne, which shall be forgiuen; and a sinne against the holy Ghost, which neuer shall be forgiuenMatt. 13.31. Marke. 3.39. Luke 12.10..

So in their extant confessions witnesse the Churches in BohemConfess. Bohe c. 4., SaxonyConfes. 21.10, HeluetiaConfess. Sax. Helv. 3 c. 8..

Errors and aduersaries vnto this truth.

Diuersly hath this doctrine bin oppugned. For

Some haue thought all sinnes to be like, and equall, as the Storkes, PelagiansCor. c. Mileuit., and Io [...]iniansD. Hieron. aduers. Io [...]in..

Some haue taught, as Manes the heretikeEpiphan., how none of the godly Fathers, and others from the beginning of the world, till the 15. yeere of Liberius the Emperour (though earnestly they did repent) were saued; but were all punished alike with vtter confusion.

Some giue out that such persons be vtterly out of Gods fauour, and condemned, which depart out of this world, either afore they are baptized, as the Papists doSpec. poreg [...]m quest de [...]. 1. c. 3. q. 5. Posstion. Ingol stad de [...]urgat., or afore they come vnto yeeres of discretion, as Hieracites didEpiphan..

2. Proposition.

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

The proofe from Gods Word.

THat the regenerate may fall into sinne, & yet rise againe it is a doctrine grounded vpon the Scriptures For in them we evidētly may se, that fall they may, partly by the admonitions of our Sauiour vnto the man healed of the PalsieIohn 5.14., and vnto the adulteressleIohn. 8:11., of S. Paul vnto the Ephesians Eph. 21.22., Colossians Coloss. 3.8., Hebrewes Heb. 3, 12., and Timothy 1 Tim. 4.3. 2 Tim. 1.19., & of S. Peter vnto all the godly1 Pet. 2.10. and [...].8. 2 Pet. 3.27. and partly by the examples of Dauid 2 S [...]m. 11.4 1 Kings [...]1.4, Peter Matth [...] 25.70 72, 74., who egregiously, and very offensiuely did fall, and that they [Page 67] doe fall, it is most euident by the fift petition of the Lords Prayer, were nothing else to prooue the same: but soe afore 9. art. Prop. 3. art. 1 2. Prop. 2. art. 15. Prop 2.

Next, that being falne, they may rise againe, and be saued, it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus, Pergamus, and ThyatiraReuel. 2., and by the examples of Peter, who denyedLuke 22.55 and yet afterward confessed his Master ChristActs 2 [...] 22. &c. and. 3 13 and 40, & [...], and of all the Disciples, who fledMatth 2 [...]. [...]., and yet returned.

This both granted is, and published for truth by the ChurchesConfes. He [...] 2. c. 7 Bohem c. 58. Saxon. ar. 10, 11 Witt ar. 23. Suev. ar. 15..

The aduersaries vnto this truth.

Vnto this truth, subscribe will not

Either the CatharansMag. eccles. hist cen. 12. [...]5., NouatiansEus. l. 5. c. 43., IouiniansMagd. eccles. hist. cent. [...]. c 5., which thinke Gods people be regenerate into a pure, and Angelicall state, for that neither they be, nor can be defiled with any contagion of sinne

Either the Libertines, whose opinions were, that

Whosoeuer hath Gods Spirit in him, cannot sinne. David sinned not after he had receiued the holy GhostWiliams against the family of Loue. ar. 14..

Regeneration is the restoring of the estate wherein Adam was placed afore his fallCalv contra Liber fol. [...]. [...]7,

Or the Papists, who are of minde that

The workes of men iustified are perfect in this lifeTapp p 18 9..

No man which is falne into sinne, can rise againe, and be saued, without their Sacrament of PenanceConcil. Trid. s [...]ss. 6. can. 26..

S. Francis attained vnto the perfection of holinesse, and could not sinne at allVis ad apicem venire perfectionis? Vitam cum mo ribus actende B. Franciesci.,

3. Proposition.

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

Such as doe fall from grace, and yet returne againe vnto [Page 68] the Lord by true repentance, are to be receiued as members of Gods Church: and this by the Scripture is verified. For there we reade, that

God would haue all men savedMatth. 11.28 1 Tim. 2.4..

God is alwayes ready to receiue the penitent into fauour. For there is ioy in heauen for the sinner that conuertethLuke 5 7..

Christ is grieued when sinners will not repentLuke 19, 41, 42, &c..

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

The Lord would haue no man to perish, but all men to come to repentance2 Pet. 3.9..

If we acknowledge our sins, he is faithfull and iust to for giue vs our sins, and to clense vs from all vnrighteousnesse1 Ioh. 1.9.

He evhorteth his erring people to repent, and doe their first workesReu. 2.5, 16.: neither refuseth he the sinner that repenteth, as appeareth in the example of the Prodigall sonneLuke 25.20., and of the debterMatth. 18.26, &c..

God then being so gracious and mercifull, man after his ensample is both by all good meanes to prouoke sinners vnto repentance, and they testifying the same, to receiue them into fauour.

So did Saint Paul will the Galatians. Brethren (saith he) if a man be falne by occasion into any fault, yee which are spirituall, restore such one with the spirit of meekenesse, considering thy selfe, lest thou also be temptedGal. 6.1..

So did he enioyne the Corinthians, when he said,

If any hath caused sorrow, the same hath not made me sorry, but partly (lest I should more charge him) you all. It is sufficient vnto the same man, that he was rebuked of many. So that now contrariwise yee ought rather to forgiue, and comfort (him) lest the same should be swallowed vp with ouermuch heauinesse2 Cor 5, 6, 7.

When also [...] said, Receiue him (meaning Onesimus Phile. v. 12..)

And so teach the ChurchesConfe. Helv. 2. c. 14. Bohem c. 5. August. ar. 11 Saxon ar. 3 Wittem. ar. 12.

[Page 69]

Errors, and adversaries unto this truth.

Adversaries unto this truth are they:

First, which leave nothing but the unappeaseable wrath of God to such as doe sinne after Baptisme, as did both in old time the MontanistsD. Hieron. adv. Marc., and NovatiansCypr. epist. 4. ad Antoniam., and of late yeares Melchior Hoffman, the Arch-heretike of his dayesBallm. contr. Anab. l. 2 c. 13., and the Anabaptists in GermanyCalv. Inst. 1., and the Barrowists among our selves in EnglandGiffords r [...]pel..

Next, who say that being once regenerate, sin is out away, as with a Razor, so that the godly cannot sinne, and therefore neede no repentance: so did the MessaliansMagd. eccles. hist. cen. 4 c. 5., and doe the Family of LoveH. N spirit. land. c 33 sect. 3. c. 34. sect. 11. c. 37. sect 8 & Proverbs c. 5. sect 15. and Crying voice, sect. 6..

Lastly, the desperate, whose sinnes being either infinite, or abominable, they think how God neither can, nor will forgive them: such in times past were Cain Gen. 4., and Iudas Acts 1., in our fathers Franciscus Spirae Hist. Fr. Spi [...], and one Doctor Kraus Luther on Gal. 3.1., and in our dayes Bolton; even he that first hatched that fact in England, which afterward was termed BrownismeGiffords rep. to Barr. and Green. p. 17..

17. Article. Of Predestination, and Election.

Predestination to life, is the everlasting 1 purpose of God, whereby, 2 before the foundations of the world were laid, he hath 3 constantly decreed by his counsell secret to us, to deliver, from curse, and damnation, 4 those whom he hath chosen 5 in Christ out of mankinde, and to bring them by Christ to everlasting salvation, as vessels 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 [Page 70] grace obey the calling, they be justified freely: they be made sonnes of God by adoption: they be made like the image of his onely begotten Sonne Iesus Christ: they walk religiously in good works: and at length by Gods mercy, they attaine to everlasting felicity. 8 As the Godly consideration of Predestination, and our election in Christ is full of sweet, pleasant, and unspeakable comfort to Godly persons, and such as feele in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minde to high, and heavenly things; as well because it doth greatly establish, and confirme their faith of eternall salvation to be enjoyed through Christ: as because it doth fervently kindle their love towards God: so for curious, and carnall persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods predestination, is a most dangerous downe-fall, whereby the Devill doth thrust them into desperation, or into retchlesnesse of most uncleane living, no lesse perilous then desperation. Furthermore, 9 we must receive Gods promises in such wise, as they be generally set forth unto us in holy Scripture: and in our doings that 10 Will of God is to be followed, which we have expresly declared unto us in the Word of God.

The Propositions.

1. There is a Predestination of men unto everlasting life.
2. Predestination hath beene from everlasting.
3. They which are predestinate unto salvation, cannot perish.
4. Not all men, but certaine, are predestinate to be saved.
5. In Christ Iesus, of the me [...]re will and purpose of God some are elected, and not others, unto salvation.
[Page 71]6. They, who are elected unto salvation, if they come unto yeares of discretion, are called both outwardly by the Word, and inwardly by the Spirit of God.
7. The Predestinate are both justified by faith, sanctified by the holy Ghost, and shall be glorified in the life to come.
8. The consideration of Predestination, is to the godly wise, most comfortable; but to curious, and carnall persons, very dangerous.
9. The generall promises of God, set forth in the holy Scriptures, are to be embraced of us.
10. In our actions the Word of God, which is his revealed will, must be our direction.

1. Proposition.

There is a predestination of men unto everlasting life.

The proofe from Gods Word.

THat of men, some be predestinate unto life, it is a truth most apparent in the holy Scripture, by the testimony both of Christ himselfe, who saith,

To sit at my right hand, and at my left hand, is not mine to give, but (it shall be given) to them, for whom it is prepared of my FatherMatth. 20 23..

Many are called, but few chosenIbid. 22.14..

For the elects sake, those dayes shall be shortnedIbid. 24.2..

Feare not, little flock; for it is your Fathers pleasure to give you a KingdomeLuke 12.32..

I tell you, in that night there shall be two in one bed: the one shall be received, and the other leftIbid. 17.34..

All that the Father giveth me, shall come unto meJohn 6.37..

Witnessed also is this by the Evangelist Luke and Paul: the one saith how, of the Gentiles at Antioch, so many as were ordained unto eternall life, beleevedActs 13.48., and the other, those whom he knew before, he did also predestinateRom. 8.20..

We are unto God the sweet savour of Christ, in them that [Page 72] are saved, and in them which perish: to the one wee are the savour of death unto death; and to the other the savour of life unto life2 Cor. 2.15, 16..

Blessed be God even the Father of our Lord Iesus Christ, which, &c. hath chosen us in him, before the foundation of the world, &c. who hath predestinate us, to bee adopted through Iesus Christ unto himselfe, &cEph 1.3, 4, 5..

The example also of the elected creatures, man, and AngelsMatth. 25.34, 41. Jude 6.; of the two brethren, Abel, and Cain Gen 4.4., Isaac, and Ismael Rom. 9.17, &c, Iacob, and Esau Ma [...]. 1 2. [...]. Rom. [...].13., of the two Eunuches of King Pharaoh Gen. 40 10., of the two Kingdomes, Iuda and Israel; the two peoples, Iewes and Gentiles? the two Apostles, Peter, and Iudas, the two Theeves upon the CrosseLuke 23.39, 40, 43., the two men in the fields; and the two women at the MillMatth. 24.40, 41.; make to the illustration of this truth.

All Churches consent with this doctrine.

The errors and adversaries unto this truth.

Erre therefore doe they, which stand in opinion, that

Some are appointed to be saved, but none to be damned.

In soule, some persons: but in soule and body together, none shall be saved; of this mind were the old heretikes, viz. the false apostles1 Cor. 15.12., the CarpocratiansClem. strom. lib. 4, the ValentiniansIren., the CerdonitesIren., the ManichiesAug contra Faust. l. 4. c. 16., and the HieracitesEpiphan., and of their opinion be the Family of LoveH N. Instr. ar. 5. sect. 24. Prophecy of the sp r. c. 16. sect 7..

2. Proposition.

Predestination hath beene from everlasting.

The proofe from Gods Word.

PRedestination begun before all times It will be said (saith our Saviour Christ:) Come ye blessed of my Father, inherit ye the Kingdome prepared for you from the foundations of the worldMatth 25 3 [...].

[Page 73]God hath chosen us in Iesus Christ before the Foundation of the worldEph 1.4.,

God hath saved us, &c. according to his owne purpose, and grace, which was given to us through Christ Iesus before the world was2 Tim. 1.9..

The publike confession of the Churches, namely in HelvetiaConfess. 2. c. 10, 11., Basilar. 1., and Francear. 10., beare witnesse hereunto.

The adversaries unto this truth.

Those wrangling Sophisters then are deceived, who, because God is not included within the compasse of any time, but hath all things to come, as present continually before his eyes, do say, that God did not in the time long agoe past only, but still in the time present likewise, doth predestinate.

3. Proposition.

They which are predestinate unto salvation, cannot perish.

The proofe from Gods Word.

ALL that the Father giveth me, shall come to me, and him that commeth to me, I cast not away, saith ChristJohn 6.57..

I give unto them eternall life, and they shall never perish, neither shall any pluck them out of my hand, &c. none is able to take them out of my Fathers handJohn 10.28, 29.. The gates of hell shall not overcome the ChurchMatth. 16.18..

Moreover, whom he predestinated, them he also glorifiedRom. 8.30..

For the gifts and calling of God are without repentanceRom 11.29..

They went out from us, but they were not of us: for if they had beene of us, they would have continued with us1 John 2.19..

So the Church of God: as afore in this article.

The errors and adversaries unto this truth.

Wander then doe they from the truth, which think,

[Page 74]That the very elect, totally, and finally may fall from grace, and be damned.

That the regenerate may fall from the grace of God: may destroy the Temple of God, and be broken off from the vine Christ Iesus: which was one of Glovers errorsBredwels de [...]ect. p. 89..

That the number of those which be predestinate, may both encrease, and be diminished: so thought the Pelagians.

4. Proposition.

Not all men, but certaine be predestiante to be saved.

The proofe from Gods Word.

VVE denie all, and affirme that a certaine chosen and company of men be predestinate, and so doth Gods Word.

Rejoyce that your names are written in heavenLuke 10.20..

I know mine, and am knowne of mine, is the saying of Christ IesusJohn 10.14..

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

The very same with us doe the Churches affirmeConfes. Helv. 2 cap. 10 Basil. ar. 1. Gal ar. 12 Belg. ar. 16..

The adversaries unto this truth.

We are therefore against them which teach, how not certaine, but all, even the most ungodly, and damnable: yea the very devils shall be saved; of which opinion were the OrigenistsWolf Musculus in epist ad Philip praef., and are the CatabaptistsBullin. cont: Catabap. lib. 1..

All men be elected unto life everlasting.

There is no hell, nor future and eternall misery at all, but onely either in mans opinion, as hold the AtheistsNash [...]n Chr. his teares, p. 58 or in the heart, and conscience of man in this life, as the Familists maintaineRamose is. and Allens confess..

No certaine company be foredestined unto eternall condemnation.

None, more then others, be predestinate unto salvation: which was an error of Henry Bolseck Calvin. epist. munistr. Basil. f l. 105..

[Page 75]In like sort wee condemne such as either curiously enquire who, and how many shall be saved, or damned; or give the sentence of reprobation upon any man whosoever: as doe the Papists upon Calvine, Beza, and Verone, when they call them reprobatesTest. Rhem. ar. Rom. 11.23.

5. Proposition.

Of the meere will, and purpose of God, some men in Christ Iesus are elected, and not others, unto salvation.

The proofe from Gods Word.

IN the Scripture we reade of mans predestination the cause efficient, to be the everlasting purpose of GodThat the pupose of God might remaine according to election, Rom 9.11. Who doth predestinate us, &c. according to the good pleasure of his will, Eph. 1.5. Not according to our works, but according to his own purpose and grace, 2 Tim. 1.9., the cause formall, God his infinite mercy, and goodnesseI will shew mercy, to whom I will shew mercy, Exod. 33.19. Rom. 9.15. He hath chosen us in Christ, &c and hath predestinate us through Christ unto himselfe, Eph. 1.4, 5. Ye were not redeemed with corruptible things, &c. but with the pretious bloud of Christ, as of a lambe undefiled, and without spot, which was ordained before the foundation of the world, but was declared in the last times for your sakes, 1 Tim. 1.18, 19, 20.; the cause materiall, the blood of Christ ^c; the cause finall, or end, why both God the Father hath loved, and Christ for his elect hath suffered, is the glory of GodWho doth predestinate us, &c. to the praise of the glory of his grace, Eph. 16. The Lord hath made all things for his own sake: yea, even the wicked for the day of evill, Prov. 16.4., and the salvation of manRom. 8.29. Those whom he knew before, he did also predestinate to be made like to the image of his Son, that he might be the first borne among many brethren. Hath not the potter power of the clay, to make of the same lumpe, one vessell to honour, and another to dishonour? Rom. 9.21..

And this doe all the Churches militant, and reformed, with a sweet consen [...] testifie, and acknowledge.

Adversaries unto this truth.

Hereby is discovered the impiety of those men which think, that

1. Man doth make himselfe eligible for the kingdome of [Page 76] heaven by his owne good workes, and merits; so teach the Papists.

The kingdome of heaven (say they) is prepared for them that are worthy of it, and deserve it by their well doingTest. Rhem. an. Matth. 20.23..

Licet electis gloria ex aeterna Dei praedestinatione dimanet, non tamen provenit, nisi ex corum operibus, &c. Sine nebis 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 selves we are not glorifiedStella in Luc. c. 10. fol. 35..

2. God beheld in every man, whether hee would use his grace well, and beleeve the Gospell, or no; and as hee saw a man affected, so did he predestinate, chuse, or refuse him.

3. Besides his will, there was some other cause in God, why he chose one, and cast off another man; but this cause is hidden from us.

4. Men by nature be elected, and saved; an error of the Basilidians, and ValentiniansClem. strom. lib 2.4..

5. It is in mans power to be elected; the error of Theophylact Theoph in Matth. 22., and of Bolseck Calvin. epis. m [...] ist Helv. fol. 104..

6. God is partiall, and unjust for chusing some, and refusing others; calling many, and electing but few.

6. Proposition.

They who are elected unto salvation, if they come unto yeeres of discretion, are called both outwardly by the Word, and inwardly by the Spirit of God.

The proofe from Gods Word.

THough true it be, the Lord knoweth all, and every of his elect: yet hath he revealed unto us certaine notes, and tokens, whereby we may see, and certainly know, whether we be of that number, or not. For such as be ordained unto everlasting life, if they live long in this world, they one time or other bee called unto the knowledge of salvation, by the [Page 77] preaching of Gods Word: they obey that calling, through the operation of the holy Ghost, working within them, they feele in their soule the same spirit, bearing witnesse vnto their spirits, how they are the children of God: and finally they walke religiously in all good workes.

These things are most euident, and cleare in the holy Scripture, where is set downe, both the calling of the predestinate,Whom he predestinate, them also hee called, Rom. 8.30. God separated me from my mothers wombe, and called me by his grace, Gal. 1.15. He hath called you to his Kingdome, & glory, 1 Thess. 2.12. He hath saved vs, & called vs with an holy calling, 2 Tim. 1.9. They that are on his side, called, chosen, and faithfull, Reu. 17.14. and their obedience to the Word being calledYour obedience is come abroad amōg all, Rom. 16.19. in Christ also ye trusted, after ye heard the Word of truth, Ephe. 1.13 Iesus Christ is in you, except ye be reprobates, 2 Cor. 13.5. Ye receiued the Spirit of adoption, whereby we cry Abba Father, the same Spirit bearing witnesse with our spirit, that we are the children of God, Rom. 8.15, 16. After this manner pray ye, Our Father, &c. Matt. 6.9. And because ye are sonnes, God hath sent forth the spirit of his Son into your hearts, which cryeth Abba Father, Gal 4.6. He hath chosen vs in him, and their adoption by the Spirit to be the children of God&c. that we should be holy, & without blame befo [...]e him in loue, Eph. 1.4. we are his workemanship, created in Christ Iesus vnto good workes, which God hath ordained, that we should walke in them, Eph. 2.10.; and last of all, their holinesse of life, and vertuous conuersationFor the grace of God, &c. hath appeared, & teacheth vs that we should deny all vngodlinesse, and worldly lusts, and that we should liue soberly, and righteously, and godly in this present world, Tit. 2.11, 16..

All Churches reformed consent hereunto.

Errors, and aduersaries unto this truth.

Sundry aduersaries hath this truth, and

First the Papists, who teach that none are to thinke or perswade themselues, that they are of the number of the Predestinate vnto saluation, but to be euer doubtfull thereofCon. Trid. sess. 6. cap. 1 2. con. 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 reprobateTest. Rhem. an Apoc. 6.4., also, that they which will be saued, must be FranciscansConform F: l. 4. fol. 10 [...]., at leastwise become members of the Church of RomeAns. to the exec. of Iust. c. 8. p. 192..

Secondly, the Anti-nomi, which thinke the outward calling by the word (though they haue not the inward calling by the Spirit, and be destitute of good workes) a sufficient argument of their election vnto lifeSimon Pauli meth. par. 2. de. ege Dei..

[Page 78]Thirdly, the Puritanes, who among other affiances giuen them from the Lord, of their saluacions, made their aduancin [...] [...]te Presbyteriall Kingome (by the putting downe of Bishops, Chancellours, &c.) a testimony that they shall haue part in that glory, which shall be reuealed hereafterDemon. of D [...]s. epist ded..

Fourthly, the Schwenfeldians, and all such as depending vpon immediate & diuine reuelations, condemne and contemne the ordinary calling of God, by the ministery of his Word.

Lastly, the RussiansSartan. de Relig Ruthen c. 2, CatabaptistsZuingl. contra Catabap. fol. 107., and Family of LoueDisplay. H. 9. b D. 5., who beleeue that themselues onely, and none besides, shall be saued.

7. Proposition.

The Predestinate are both iustified by faith, sanctified by the Spirit, and shall be glorified in the life to come.

The proofe from Gods Word.

Diuers be the effects of mans predestination; but chiefly it bringeth to the electKnow that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ, Gal 2.16. They which be of faith are blessed with faithfull Abraham, Eph. 2.8., iustification by faith in this life, and in the life to come, glorificationMoreone, whom he predestinate them also he called, and whom he called, them also he iustified; and whom he iustified, them also he glorified, Rom. 8.30. Come ye blessed of my Fathers, inherit ye the Kingdome prepared for you, Matth 25 34., alwaies a conformity to the image of the onely begotten Son of God, both in suffering troubles here, and in enioying immortall glory hereafterIf we be children, we are also heire [...], euen the heires of God, & heires annexed with Christ. if so be that we suffer with him, that we may also be glorified with him, Rom. 8.17. & as we haue borne the image of the earthly, so shall we bear [...] the image of the heauenly, [...]c. or 15.49, as testifie all the Churches in their confessions.

The errors and adversaries unto this truth.

This is flatly against Papias Tritcuhem de eccle scrip, Iustinus Wolf. Musculus in epist. [...]d Phil. praef., and all MillenariesEus eccles. hist. l. 7. c 13., who deny the eternity of mans happinesse, and dreame of I know not what blisse in this life, to endure a thousand yeeres, but no longer.

[Page 79]Also against the Manichies, who said, the soule onely shall be sauedPhilastrius.

Also against those heretikes which deny the resurrection of the flesh, as did the CarpocratiansClem. strom. lib. 4., ManichiesAug. contra Faust l. 4 c. 16., and othersSee afore ar. 4. prop. 1..

Likewise against the Hieracites, who haue a phantasie that no children, departing this life, before they come vnto yeeres of discretion, and knowledge, shall be sauedEpiphan.. So the Papists doe teachPositiones Ingolstad. de Purgat. that no infants, dying vnbaptized, doe goe to heauen, but vnto another place adioyning vnto Hell, called Limbus puerorum Positiones Ingolstad. de Purgat..

8. Proposition.

The consideration of Predestination, is to the godly wise most comfortable; but to curious, and carnall persons, very dangerous.

The proofe from Gods Word.

This doctrine of Predestination is to the godly full sweet, 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 glory, which shall be shewed vnto vsRom. 8.18..

If God be on our side, who can be against vs? who spared not his owne Sonne, but gaue him for vs all to death, how shall he 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? &cIbid. 31.34..

Yee were sealed with the holy Spirit of promise, which is the earnest of our inheritance, vntill the redemption of the possession purchased vnto the praise of his gloryEph. 1.13, 14.

Grieue not the holy Spirit of God, by whom ye are sealed vnto the day of redemptionEph. 4.30..

But to the wicked and reprobate the consideration hereof is very sowre, vnsauory, and most vncomfortable, as that which they thinke (though very vntruly, and sinfully) causeth [Page 80] them either to despaire of his mercy, being without faith; of not to feare his iustice, beeing extremely wicked: where as neither from the Word of God, nor any confession of the Church, can any man gather that he is a vessell of wrath, prepared to damnation; but contrariwise by many, and great arguments may perswade himselfe, that God would not his destruction, as in the next proposition immediately ensuing plainely may appeare.

Errors and aduersaries vnto this truth.

Therefore they are to be taken as much out of the way, which say that this doctrine leadeth either vnto desperation, which is without all comfort; or vnto loosenesse of life, & so vnto Atheisme; and therefore to bee published neither by mouth, nor booke; and so thought both the PelagiansProsper in Epist ad Aug. der el [...]qui [...]s Pela. haeresis., and the Predestinates (a sort of heretikes so called) in old timeMagd. eccle. hist. Cent. 5, c. 5. p. 620., and the Family of Loue in our daies, who terme the doctrine of Predestination, a licencious doctrine, and say it filleth all the prisons almost in EnglandDisplay in an epist. of the Families, l. 7. b..

9. Proposition.

The generall promises of God set forth in the holy Scripture, are to be embraced of vs.

The proofe from Gods Word.

That men the better may auoide both desperation, and carnall securitie, they are to haue alwayes in minde, that,

1. The promise of grace and fauour to mankind [...], are vniuersall: as

Come vnto mee, all yee that are weary, and laden, and I will ease youMark. 11.38..

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

[Page 81]God will that all men shall be saued, and come vnto the knowledge of the truth1 Tim. 2.4..

2. The doctrine of the Gospell for the free remission of sinnes, is to be preached not vnto a few, but vniuersally and generally vnto all men.

Goe therefore, and teach all nations, baptizing them, &c.Mate. 28.19.

Goe into all the world, and preach the Gospell to euery creature. He that shall beleeue, and be baptized, shall be saued: but he that will not beleeue, shall be damnedMath. 16.15, 16..

3. The seales of the couenant be appointed to be giuen to all men, which are members of the visible Church, or desirous to be incorporated thereinto. For

All are to be baptizedMath. 28.19., and all are to participate of the bread, and cup at the Lords SupperMat. 26.26, 27. 1 Cor. 11.34.35..

4. As the disobedience of Adam brought condemnation vpon all men: so the blood, and obedience of Christ is able, and all-sufficient to wash away all sinnes & that of all men.

5. No man euer truly repented, but he was receiued againe into fauour; so was Dauid after his adultery2 Sam. 12.13., Manasses after his Idolatry2 Chro. 33.12, 13., Peter after his ApostacieIoh. 21.15, &c., the Thiefe vpon the CrosseLuke 23.42 43., the NineuitesIonas 3.10.

The adversaries unto this truth.

They are not to be heard then which say, that

The number of the Elect is but small; and seeing we are vncertaine, whether we be of that company, or no, we will proceede in our course as we haue begun.

God is an accepter of persons, and so vniust in chusing some, and refusing others.

God hath predestinate all those persons to eternall death, which are not in the state of true repentance: which was one of Glovers errorsBredwels dete ct p. 06..

It is the part therefore of all and euery man,

Not to refuse the mercies of God both generally, and graciously offered vnto all men by his Word, and Sacraments.

Not to despaire in respect either of the greatnes, or multitude [Page 82] of his sinnes.

Nor yet to prouoke the Lord to execute his vengeance vpon them, through prophanenesse of life, or securitie.

10. Proposition.

In our actions the Word of God, which is his reuealed will, must be our direction.

The proofe from Gods Word

In our doings, but chiefly in the matter of Predestination, we are to follow not our owne 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 omnipotency, whereby he gouerneth at his pleasur the things by himselfe created; whereof mention is made both in the PsalmesPsal. 115.3, in the Prophet Isay Esa 46.10., and other places of his WordRom. 9.15., but of his fauour, and good pleasure towards man, reuealed in the holy Scriptures, by Iesus Christ, whom we are to heareMath. 3.17..

Subscribed hereunto haue, and doe Gods Church euery where.

The aduersaries vnto this truth.

This truth is gaine-said by the Phrygians, Montanists, and MessaliansTheodoret. l. 3. de haeret. fab, also by the EnthusiastsBeza. ep. 81., AnabaptistsSle [...]dan. com. lib. 6., and Family of LoueH.N. euang. c. 13. sect. 6. which leave the written Word of God, and relye vpon their owne dreames, visions, and lying reuelations. Hence proceedeth the contempt of Gods written Word and of the Preachers, and all religious exercises thereof. For saith the Family of LoueIn a letter of theirs vnto the B. of Roch. in Wilk. confut., No differunce is there betweene a ceremoniall, either Letter-Doctor Christian, and an vncircumcised Heathen.

18. Article. Of obtained eternall saluation onely by the name of Christ.

They also are to had accursed, that presume to say [Page 83] that euery man shall be saued by the Law, or sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of nature. For holy Scripture doth set out vnto vs 2 onely in the name of Iesus Christ, whereby men must be saued.

The Propositions.

1. The profession of euery religion cannot saue a man, liue he neuer so vertuously.
2. No man euer was, or shall be saued, but onely by the Name or faith of Iesus Christ.

1. Proposition.

The profession of euery religion cannot saue a man, liue he neuer so vertuously.

The proofe from Gods Word.

THis we cannot but acknowledge to be a truth, if we beleeue the Scriptures, for they testifie that

Iewes, and Gentiles are vnder sin, culpable before God, and depriued of the glory of GodRom. 3.6, 19 23..

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

No man is iustified by the words of the LawGal. 3.16., either ceremoniallAct. 15.24, 2. Col. 1 16, 20. Gal. 5.18., or morallRom. 3 10, 20, 28. Eph. 2.8, 9..

God hateth the doctrine of the NicolaitanesReu 2.15., and of BalaamIbid. 14..

The Reprobate, whose names are not written in the booke of the Lambe, they doe worship the BeastReu. 13.8..

Punishments eternall, and intolerable are threatned, both to the Beast, and the false prophetReu. 2.10, and likewise to all such as will not goe out of BabylonReu. 18.4., and to all IdolatersReu. 21.8..

The confessions of Gods-people are to this end, and purposeConfes. Hel. 1. ar. 12. & 2. c 1. [...] Bohe. c d. Gal ar. 22.23. Belg. ar. 2 [...], 13 Aug. ar. 45.21. Wittem. ar. 5 6 Suev. c. 3..

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Errors, and adversaries unto this truth.

Then to be held accursed are they which affirme, that

The obseruation of the iudiciall ceremonies is necessary vnto saluation, as did the false apostlesAct. 15.11, the EbionitesIre. l. 1. c: 27., and the CorinthiansPhilastrius..

Such throughout the world as lead an vpright life, and be morally righteous, whatsoeuer their religion is, shall be saued, as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikesClem. Alex. q 2.4., of Galeatus MartiusPaul. Iovius log. doct. vir. p. 67., Erasmus RoterodamPraef. sua. Tuscu. quest..

That men externally may professe any religion, and notwithstanding be saued, if their affections, and heart be with the Family of loueH. N. praef. 19 his 3. Reform. sect. 2.6..

That all those that liue vprightly and doe good deeds, shall be of equall happinesse in the Kingdom of heauen, be they Turkes, Christians, Iewes or Moores. A Turkish errorPol. of the Turk. emp c. 23. Lon. cer. Turk. hist. tom. 1. 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 be saued: the Lampatians doctrineDamascene..

That no sect euer erred, or were out of the way to heauen: a fancy of the RhetoriansD. Aug ep. ad Quod vult..

1. Proposition.

No man euer was, is, or shall be saued, but onely by the name or Faith of Iesus Christ.

The proofes from Gods Word.

This we cannot but acknowledge to be true, if also we beleeue the Scriptures, which say that

Among men there is giuen none other name vnder heauen whereby we must be sauedActs. 4.12..

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

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

And this is the Faith, and confession of the reformed ChurchesCon [...] s. Helv. 2. ar. 10, 11. & 2 cap. 11.13. Basil. ar. 4 Bohem c. 4.10. Gal. ar. 13.16, 17 Belg. ar. 17.20, 21.22. August. an. ar. 3. Saxon. [...]r. 3. Wittemb. c. 8. Suc vica. [...]r. 9. sect. 2. they revolted..

The errors and adversaries unto this truth.

Many wayes this truth very heretically is oppugned For,

Some teach that we are saved not by Christ, (but as the Valentinians said) by the labour of their hands, and by their own good worksIren lib. 1. (as Simon Magus boasted) by his faire Helene Iren., (as Matthew H man [...] he [...]d) by other meanes, and that all persons which worshipped Christ, are abominable IdolatersHolinsh. chro. fol. 299., as N [...]userus, and Silvanus beleeved by Mahomet [...] za resp. ad repetit. Io. And. Cal. p. [...]., and therefore he revolted from Christianity unto Turcisme.

Others confesse that wee are saved by the name of Christ, but either not by the right and true Christ, for they said, themselves, and every of themselves were Christ, and in old time did Saturnius Epiphan [...], Manes Euseb. l. 7. c. 31., Desider, Burd [...]gal, and Eudo de Stella Genebr. chr. l. 3. p 358. 709., and of late yeares, as Basil, David George Hist. David. Georgii., and in England, first one Iohn Moore S [...]ow., and afterward William Hacket Conspit for pretend refor [...], the former was whipt for the same at Bethlehem in the second of Queene Elizabeth, the other hanged and quartered in Cheap side, Ann. 1591.

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

Or say there be two Christs, one revealed already in the dayes of Tiberius the Emperour, who came for the salvation of the Gentiles, another yet to come, for the redemption of the Iewes: so tho ght the same MarcionitesTertul. l. 4. contr Marc.. Nestorius held also there were two Christs, whereof one was very God, the other very man, borne of a womanVincen. Li [...]. adv. haereses..

Or publish, how [...] [...]e were saved by the true Christ, till the 15. yeare of the foresaid Tiberius: an heresie of Manes, and his companyEpiphan..

Others besides (as the Family of Love) understand all things [Page 86] written of Christ, allegorically, and not according to the letter of Gods Word. For they teach that whatsoever is written of Christ, must in us, and with us be fulfilledH.N. proph. of the Spi. c. 7. sect. 3..

Others have thought, yea have spoken blasphemously of the constant and holy Martyrs, who for the Name of Christ, gave their lives in England in the raigne of Queene Mary, some saying: They were starke fooles, as did Christopher Vitel, a chiefe Elder in the Family of LoveAns to the Fam. let. l 3. a., others (as West phalus, and Morbachius) that they were the Divels martyrsSturmius, an [...] ap 4. par 3. p. 189..

19. Article. Of the Church.

1 The visible 2 Church of Christ, 3 is a congregation. 4 of faithfull men: in the which 5 the pure Word of God is preached, and the Sacraments be duly ministred, according to Christs ordinance, in all those things that of necessitie are requisite to the same.

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

The Propositions.

1. There is a Church of Christ, not onely invisible, but also visible.
2. There is but one Church.
3. The visible Church is a Catholike Church.
4. The Word of God was, and for time is before the Church.
5. The markes, and tokens of the visible Church, are the due, and true administration of the Word and Sacraments.
[Page 87]6. The visible Church may, and from time to time hath erred both in doctrine, and conversation.
7. The Church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.

1. Proposition.

There is a Church of Christ both invisible, and visible.

The proofe from Gods Word.

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

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

All this we gather from the holy Scripture, where mention is made of the Church invisible, and triumphing, Rev. 2.26, 28. and 3.5, 12. and 7.14, 15. invisible, and militant, in the Epistles of S^t. Paul Gal. 4.29. Eph. 6.10. &c. 2 Tim. 3.12:, Peter 1 Pet. 5.9.10, and book of S^t. Iohns RevelationsRev. 1 [...].7, 11, 17 & 17.14., also of the Church visible, and mixed with good and bad, by the Parable of the SowerMatth. 13., of the MarriageMatth. 22., and of the VrginsMatth 25., as also by the saying of our Saviour ChristHave not I chosen you twelve, and one of you is a divell? John 10., and of S. Paul For he knew who should betray him: therefore said, Ye are not cleane, John 13.11. In a great house are not only vessels of gold, and of silver, but also of wood, and of earth, and some for honour, and some unto dishonor, 2 Tim. 2.20. Confess. l. Helv. 1. ar. 14. & 2. c. 17. Bohem. c. 8. Gal. ar. 27. Belg. ar. 27. August. ar. 7. Saxon. ar. 11. Wit. ar. 32. Su [...]vica ar. 15..

The Churches beare witnesse hereunto ⁱ.

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Errors, and adversaries unto this truth.

This truth hath many adversaries, whereof

S me [...]en un [...] our Christ, the Savi [...]ur of mankinde; and so thinke his p [...]ple are not the Church; as the Iewes, Turkes, and Here [...]ikes have doneSee art. 2. pr p [...] ar. 18. pr p [...]..

Some acknowledge no triumphing state of the godly in heaven, but dreame of an ever-glorious condition in this world, as the Family of LoveL n. Ramse [...] and I Al [...]: s [...] [...]f Als [...] H N d [...] [...]m [...] s [...]n [...] 6 sect 1. c. 3 sect. [...]. Sp [...]l and c. 44. s [...]ct. 12. Prov. [...]s, c. 5. sect. 15. Proph [...] 1 [...]. sect. 8..

Some thinke the Church Catholike to be visible, as the Papists ^c.

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

Some give out, that the visible Church is devoyde of sinne, and sinners, as did the DonatistsVaux cateth. [...]. 1. Test. Phem. an act. 11.24., and doe AnabaptistAugust contra Peril cap. 19 Calv contra Liber [...]., Family of LoveH. N. 1 exhort. c. 13. sect. 10. & [...] ep st. pro [...]f, BrownistsA confused gathering together (of good and had an publike assem [...] [...] no Church. The Brownists answer [...] Master Cart Bright. p. 39., and BarrowistsThe assem [...]l [...] [...] of good and bad together, are no Churches, but heapes of prophane people, saith barrow in his discovery. pag 33..

4. Propositon.

There is but one Church.

The proofe from Gods Word.

VVHen we doe say that the Church is visible, invisible; and that there is a Western, East, Greek, La in, English Church; we meane not that there be divers Churches of Christ, but that one, and the same Church is diversly taken and understood, and also hath many particular Churches, as the Sea many Rivers and armes branching from it. For the visible Church is not many congregations, but one company of the faithfull.

We being many, are one Body in Christ, and every one, one anothers membersRom. 12.5..

We that are many, are one Body [...] Cor. 10. [...]..

[Page 89]For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: even so is Christ. For by one spirit are we all bapt zed into one body, &c. Now ye are the body of C rist, and members for your part1 Cor. 12.12, 13, 17..

For as we have many members in one body, and all members have not the same office: so we being many, are one body in Christ, and every one, one anothers membersRom. 23 4, 5..

There is neither Iew, nor Grecian: there is neither bond nor free: there is neither male, nor female: for ye all are one in Christ IesusGal. [...].28..

All Gods people agree with us in this pointConf. Helv. 2. c. 17. Bohe. cap. 8. Gal ar. 26. Bel. ar. 27. Wattemb. ar. 32 Su [...]v. ar. 15..

Errors, and adversaries of this truth.

The adversaries unto the 28. Article, be also for a great part, adversaries unto this truth.

Furthermore, altho [...]gh 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 joy [...]e not with them in their singular, and private opinions, arrogating the stile, and title unto themselves onely, and denying all other men to be either the Church, or members of the body of Christ. Such are,

The Russians, who boast how themselves with the Grecians, are the onely Church of GodAlex. Gagu. de relig. Mosc. [...]. 2 [...] 1., themselves onely are the men who shall be savedSacramus de relig. Ruthen. cap. p. 88., all Christians beside themselves, are no better then TurksRussie Com. c 2 [...]. p 1. 103..

The Papists also which say, that

The present Church of Rome is Gods ChurchTest. Rhem. an mar p. 321., Gods Catholike ChurchAns. to the recul. of Inst. c. 8 n. 15. 21., the mysticall body of ChristQ [...]odlibets. p 34.: Papists, Catholikes, and tru [...] Christians, are all oneTest. Rhem. an mar. p 322..

Muncer, and the Anabaptists tearmed themselves (cleane opposite to the Church of Christ) the elect of God; and said t [...]at all o [...]her men were wicked and worthy to be slaineSlerdan. hist. lib. 5..

The Family of Love; who publish how themselves onely [Page 90] are the Church, and all other men are HeathenAllens con., and BeastsDisplay H. 6., themselves only are the Catholike Church of GodVitels letter display. D. 5., the Saints of God, and his acceptable peopleH N instru ar 8. sect. 35. ar. 1. sect 35 ar. 7. sect. 36., and that such as are no Familists, they have no living GodFidel. declar c. 4. sect. 11., and shall perishH. N. evang. c. sect. 7..

The Puritanes finally, say they,

If God have any Church, or people in the land, no doubt, the title (Puritane) is given themDial concer. the strife, p. 10.; Notable words: either God hath no Church in England, or Puritanes are the Church.

The Mar-prelate is not afraid to utter this speech.

They against whom I deale (namely the ecclesiasticall officers, as Bishops, and their favourers, and partakers) have so provoked the anger of the Lord, and Prayers of his Church as stand long they cannotProtest. p. 16.; others of the said Bish [...]ps, and the like, write thus, They bid battell to Christ, and his Church, and it must bid defiance to them till they yeeld2. Ad non..

3. Propositon.

The visible Church is a Catholike Church.

The proofe from Gods Word.

THe visible Church, properly understood, is but a part of the Catholike: yet forasmuch as it is a Congregation of the faithfull, who are for calling, Governours, and subjects, noble and base: rich and poore: teachers and learners: for sex, men and women: for age, old and young: for nation, Iewes and Gentiles: Grecians and Barbarians: for time and continuance, in all ages, even from our first parents, it may rightly be callled a Catholike Church.

This is grounded upon Gods Word, where we finde, that excluded is no callingPreach the Gospel to every creature, Mark. 16 15. Teach all nations, Mat. 28.19. Not many (yet some) wise men after the flesh, not many (yet some) mighty or many (yet some) noble are called, 1. Cor. 2. [...]6., no sexWhosoever shall call on the Name of the Lord, shall be saved. Act. 2.2 [...]. The Gospel is the power of God to salvation to every one that beleeveth, Rom. 1.16. There is neither Jew, nor Grecian; there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus, Gal. 3.28., none ageHe that shall beleeve, and is baptized, shall be saved, Mar. 16.16. By him every one that beleeveth, is justified, Act 13.39. He is the head of the Law to every one that beleeveth, Rom. 10 4, no nationThey shall come from the East, and from the West, and from the North, and from the South, and shall sit at the Kingdome of God, Luke 13.28. The promise is made unto you, and to your children, and to all that are a farre off, &c. Acts 2.3 [...]. In every nation he that feareth God, and worketh righteousnesse, is accepted with him, Acts 10.35., and that the Church, as it hath been from the worlds beginningRev. 13.8., so shall it continue to the endMatth. 28.20..

And this is the confession of the ChurchesConfess. Helv. 2. c. 17. Bohem. c. 8. Belg ar 27. Wittemb. ar 32..

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Errors, and adversaries unto this truth.

Vnsound be they inreligion therefore which have, and doe as it were tye the Church to a certaineAug lib. 2. con. Pet. c 15. country, as the Donatists did to Africa a people; as the Iewes to themselvesClenard. op. lib. 2. 190.; persons, place, calling or time, as doe the Papists.

To certaine persons, when they sey,

The Church is founded upon Peter, and his successorsConfess. Petrocenien c. 29.

All that will be saved, must of necessity be subject to the Bishop of RomeBonifac. c. 8. Vnam extra. de major. & obed.

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

To a certaine place, when they sey,

The Church of Rome is the Catholike ChurchTest. Rhem. an. 1 Tim. 345.

The Church of Rome is the mother of faithJus canonic. distinct. 22..

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

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

The time was, when holinesse was only in the Virgin Mary Cost. r. enchir. con., when faith rested onely in the Virgin Mary Disput. Concil. Basil Acts and Monu. in K.H. 6. f. 7. 96., when all the faith was lost, save onely in our LadyFestival. ser. 4. post festum Palmarum..

It is a bold assertion also, and very presumptuous of Apostata Hill, that in England all men were Papists without exception, from the first Christening thereof, untill the age of King Henry the eighth.

4. Propositon.Hil [...]qua [...]t. 1. reas. p. 5.

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

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The proofe from Gods Word.

FOrasmuch as the visible Church of Christ is a Congregation of men (either in the eyes of God, or in the judgment of the godly) faithfull, it followeth, that the Word of God must be afore the Church for time, as likewise the authoritie. For time, because Gods Word is the Seed, the faithfull the CorneLuk. 8.11, 12, and the Children1 Pet. 1.1 [...]., Gods Word is the Rocke, or FoundationMath. 16.1 [...]. Eph. 1.20., the Faithfull, the HouseEph. 2.21..

For authoritie also the Word is before the Church, because the voyce of the Church is the voyce of man, who hath erred, and may erre from the truth: but the voyce of the Word, is Gods voyce2 Tim. 3.10. 2 Pet. 1.21., who cannot deceive, nor be deceived.

Of this judgement be the Churches reformedConf. Helv. 1 ar. 14. & 2. c. 13.17. Bohe. c. 1.8. Gal. ar 7 Bolg ar. 3.7. Saxon ar 1.11 [...]ev. ar. 1..

The adversaries unto this truth.

This maketh to the strengthning of us against those. Popish assertions o [...] Viguerius, and such like, viz. that the Church was before the Word, for time, and is above the Word, for authoritieViguer. In ad Chr. Theo. 10. sect. 3. v. 10. fol 83. a..

5. Proposition.

The markes, and tokens of the visible Church are the due, and true administration of the Word, and Sacraments.

The proofe from Gods Word.

THere is the visible Church of Christ, where the Word of God sincerely is preached; and the Sacraments instituted by our Saviour, are duely administred.

Hence it is that our Lord and Saviour calleth them his mother, and his brethren, which heare the Word of God, and doe itLuke 8.21., and saith, He that is of God, heareth Gods WordJohn 8.47., also, [Page 93] My sheepe heare my voyceIohn 10.27.: and, How shal they heare without a Preacher, saith S. Paul Rom. 10.14.?

Likewise the Apostle S. Iohn.

He that knoweth God, heareth us: hee that is not of God, heareth us not1 John [...].9.: Again, they are of the world, therefore speak they of the world, and the world heareth themIb [...]b. v. 5..

And touching the Sacraments, first of Baptisme.

Goe therefore, and teach all nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghost; teaching them to observe all things, whatsoever I have commanded youMatth. 28.17, 20..

We have been baptized into Iesus ChristRom. 6.3., yee are washed, ye are sanctified1 Cor 6.13..

By one Spirit are we all baptized into one body1 Cor. 11.13..

Next, of the Lords Supper.

The Lord Iesus in the night that hee was betrayed, tooke bread, and when hee had given thanks, hee 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 doe as oft as ye drink it, in remembrance of me1 Cor. 11.23.24, 25. Luke 22.1 [...]..

The Christians in all reformed Churches acknowledge these thingsConf Helv. 1. ar. 14. and 2. cap. 17 Bohe. c 8. Gal. ar. 27.28. Saxon ar. 11. Wittemb. ar. 12. Suev. ar. 13..

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 we, and, in effect, all other wel ordered Churches, over-passe it in this place, as no token simply of the visible Church.

Neither tye we the Church so strictly to the signes articulate, that wee think all those to be without the Church, and no Christians, which neither doe heare the Word ordinarily and publikely read, and preached, nor participate in the Sacraments, if so be they would; and yet can neither heare the one, nor receive the other, as it falleth out sometimes, especially in the times of blindnesse and persecution.

[Page 24]

The errors and adversaries unto this truth.

Wee renounce therefore as altogether unsound, and Antichristian, the opinions

1. Of the Papists, who both denie the pure preaching of Gods Word, and the administration of the Sacraments among Protestants, to be the markes of Christ his visible ChurchPetrus a Soto assert. de Eccl., and affirme the tokens hereof to be Antiquity, Vnity, Vniversality, Succession, &c. as doth Stapleton In his Fortresse., Bristow In his Motives., Bozius De signis visib. cc., Hill In his Quartron., and Alabaster In his Motives..

2. Of the Brownists, who make discipline (and that too of their owne devising) such an essentiall argument of the visible Church, as they think, where that is not, the Magistrates there be tyrants, the Ministers false prophets, no Church of God is, Antichristianity doth raigneR.H. in Psal. 1.22. Bar. disco. p. 86. Ans. to M. Cartw. letter, p. 13..

3. Of the same Brownists, and Barrowists, who neither allow frequenting of Sermons, and ministring of the Sacraments, nor have any Sacraments administred among themselvesAlison. consu of Green & Bar. p. 133. 116.

4. Of the Family of Love, which have in utter contempt and derision, both the Preachers, and the Sacraments, scornfully tearming the Preachers, Scripture learned menH N. Evang. c. 33. sect. 11., Ceremoniall, and Letter-DoctorsFam. letter to the B. of Roch., and the water at Baptisme, Elementish waterH. N. Evang. c 13. sect. 56..

Neither doe we approve them, who for the visible, and externall, put down invisible, and spirituall tokens of the visible Church, as Faith in Christ Iesus, and Love towards the Saints, which thing I. K. dothIn his confut. of Pop. L. 4. b..

6. Proposition.

The visible Church may, and from time to time hath erred, both in doctrine and conversation.

The proofe from Gods Word.

Had not this bin most true, it had never bin avouched both [Page 95] by our Saviour Christ, and Saint Paul.

Our Saviour saith unto his Disciples concerning doctrine, Take heed, &c.Matth. 24.4. Beleeve it notIbid. v. 23, 26..

Beware of the leaven of the Pharises, and of the leaven of Herod; even of the doctrine of theMark. 8.15. Pharises, and SadducesMatth. 16.11..

Many shall be deceivedMatth. 24.11., yea the very Elect, if it were possibleIbid v. 24..

Shall he find faith on earthLuke 18.8.?

And concerning conversation, and manners, he prophesied that iniquity shall be increased, and the love of many shall be coldMatth. 24.12..

Saint Paul writeth touching doctrine, that

We know in part1 Cor. 13.12..

Antichrist sitteth in the Temple of God2 Thess. 2.4., &c. whose comming is by the working of Satan, with all power, and signes, and lying wonders, and in all deceiveablenesse, among them that perish, because they received not the love of the truth, that they might be saved: and therfore God shall send them strong delusion, that they should beleeve lyesIbid. v 9, 10.11..

Beware of dogges, beware of evill workers, beware of concisionPhil. 3.2..

And touching conversation:

Restore, &c. lest thou also be temptedGal. 6.1..

I doe not the good thing, which I would, but the evill 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 meRom. 7.19, 20.

There is a fight even in the best men, & mēbers of ChristIbid. v. 23..

Besides, that Churches visible, and glorious have erred, it appeareth evidently by the superstition, heresies, yea, and Atheisme now raigning at Ierusalem, Alexandria, and Antioch.

This with us the Churches in their confessions doe acknowledgeConfes. Helv. 2. Saxon. ar. 11. Wittemb. ar. 32. Suev. ar. 15..

Errors, and adversaries unto this truth.

The Premises will not be granted for true, neither by the Papists, which maintain that in faith & doctrine, the Church, [Page 96] meaning thereby the visible ChurchTest. Rhem. an. 2 Thes. 2.4, whose Rector is the Pope of RomeIbid. an. 1 Tim 3.13., never erredIb. an. Eph. 5.24., never hath erredIb. an marg. p. 264. Gab. B [...]el. l. 4. hist. 6. quaest. 2., and never can erreIbid. an. 1 Tim. 3.3. c [...] tech. Trid. in exposit. Symb. Apost. Coster. enchirid. controvers c. 3. de summo. Pont. p 36.. Nor yet by those which say the Church cannot erre for manners, such were the Donatists, and are the Anabaptists with the Family of LoveSee of this art. prop. 1..

3. Proposition.

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

The proofe.

IVstly is the Church of Rome condemned of us, and all Churches reformed, because she hath erred, and still very badly every way doth offend.

1. In life. For,

At Rome the harlot hath a better life,

Then she that is a Romans wifeW. Thomas hist. of Italy..

O Roma, à Roma quantum mutata, vetustaes?

Nunc caput es scelerum, quae caput orbis eras.

If ye spell Roma backward: (saith I. Bale) ye shall finde it to be Amor: Love in this prodigious kinde. For it is a preposterous Amor, Love out of kindActs of the Eng. votaries, 2. booke praef.. Hence the pasquill Poets:

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

Againe.

Roma vale; vidi, satis est vidisse. Revertar,

Cum Leno, aut meretrix, Scurra, Cynaedus ero.

2. In ceremonies, which are in number infinite. Gerson writeth how divers men have runne into desperation; others have killed themselves, finding that they were not able to keepe and performe the ceremonies of the Romish ChurchConfes. Aug. ar. 4..

For use also they are vaine, & impious: as their leading up and down of an Asse on Palme Sunday, their battering of hell, [Page 97] their buriall of the Crosse, &c. yea, and damnable, because Romish ceremonies are held both necessarily to be observed, as well as the Lawes of GodEckius enchir de hum. const axiom 2., and also to merit heaven. For sins veniall (say the Rhemists) be taken away by sacred CeremoniesTest. Rhem. an. marg. 258..

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

Againe looke we unto the head of the Antichristian Synagogue, and we shall finde that of them,

Some have beene Conjurours, Sorcerers, and Inchanters; as were Pope Martin 2. Silvester the second and third, Benedict. 8. Iohn 19, 10, 21. Sergius 4. Gregory 6. and 7. and such were all the Popes (even 18. for number) from Silvester the second, untill Gregory the seventhCyp. Valera in his Treat [...]se of the Pope, &c out of Cara. Benom..

Some Heretikes. For Siricius, Calixtus, Leo 9. and Paschalic condemned the marriage of Priests; Liberius was an Arrian; Marcellinus, an Idolater; Honorius a Monothe [...]iteCath. Apol. 2. part p. 93. Test. Rhem. an. Luc. 22.31.

Iohn the 22. held many errors, whereof W. Occam wrote a bookeBiblioth. Simleri., one wherof was, that the soules of the wicked should not be punished, till the day of Iudgement.

Pope Iohn the 23. denies the soules immortalityB. Jewel def. fol 6 5..Gerson. ser. 1. Pasch.

And some worldly, prophane, and devilish Atheists. For Sixtus 4. builded a Male stewesActs & Mon..

Paul 3. received a monethly pension for 45000. whores at RomeD. Sparke against Id. Albine, p. 399..

Leo the 10. made a Fable of the Gospel of ChristSmeton contra Hamilt, p. 104..

Hence it proceeded, that

Rome hath bin called Babylon, both by S. Augustine De civit. Dei, lib. 18., and Hierome Praes. lib. de Sp. S., and by Pope Pius 5. was said Magis Gentilizare, quàm Christianizare: rather to Gentilize, or to be a City of Heathens; rather then of ChristiansChr. Franck. praef. ad Paradox..

S^t. Bernard said how the Romans in his time were hatefull unto heaven and earth, yea and hurtfull unto both, wicked against God: rash against holy things, and seditious among themselvesDe consid. ad Eugen..

Genebrard (himselfe an Antichristian Romanist) writeth that 50 Popes successively and within the space of 150 yeeres, [Page 98] departed from the vertue of their Elders, and shewed themselves Abjurers of Christianity, and Apostataes, rather then Catholike BishopsChron. lib. 4. p. 817..

The Pope was proclaimed Antichrist at Rhemes by the Councell there, under Hugh Capet Arnolph. in Con [...]. Rhem. inter opera Bernardi..

Errors, and adversaries unto this truth.

What the Papists are then, it appeareth, whose doctrine (as hath beene shewne) is, that the Church of Rome neither hath nor can erre.

Erraverunt aliae ecclesiae (saith Di. Stella) other Churches, as Antioch, Alexandria, Constantinople, &c. have erred, sed nunquam ecclesia Romana, but the Church of Rome never yet erredStella in Lu [...]a 9. fol. 430..

Id constanter negamus (saith Costerus the Iesuite) wee constantly denie, that Christ his Vicars, and Peters successors, the Bishops of Rome; have either taught heresies, or can propound errorsE [...]chirid. controvers. c. 3. de summo Pontif. p. 136..

God preserveth the truth of Christian Religion in the Apostolike Sea of RomeTest. Rhem. an. Matth. 23 2, and it is not possible that the Church (meaning the Church of Rome) can erre, or hath erred at any time, in any point, say the RhemistsIbid. an. mar. p. 164..

20. Article. Of the authority of the Church.

1 The Church hath power to decree Rites or Ceremonies 2, and authority in controversies of faith. And yet it is not lawfull for the Church 3 to ordain any thing that is contrary to Gods Word, 4 neither may it so expound one place of Scripture 5, that it be repugnant to another. Wherefore although 6 the Church be a witnes, 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 beleeved for necessity of salvation.

The Propositions.

[Page 99]1. The Church hath power to decree rites, or ceremonies.
2. The Church may not ordaine what rites, or ceremonies she will.
3. The Church hath authority to judge, and determine in controversies of faith.
4. The Church hath power to interpret, and expound the Word of God.
5. The Analogie of faith must be respected in the exposition of the Scripture.
6. The Church is the witnesse, and keeper of Gods written Word.
7. The Church may not enforce any thing to be beleeved, as necessary unto salvation, that is either contrary, or besides the Word of God.

1. Proposition.

The Church hath power to decree rites, or ceremonies.

The proofe from Gods Word.

THE Churches authority 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 covered1 Cor. 11.4, 7, 14, &c..

Women should keepe silence1 Cor. 14.34., and be covered1 Cor. 11.5..

A knowne tongue understood of the common auditorie, should be used1 Cor. 1.24., with other things1 Cor. 22.2, 3, 4.. Next, by the generall and binding commandement of God himselfe, who at all times will have every thing in the Church to bee done unto edifying1 Cor. 14.26., honesty, and by orderIbid. v. 40., as being not the author of confusion, but of peaceIbid. v. 33..

[Page 100]All Protestant Churches confesse the sameConfes. Helv. 1. ar. 13. & 2. c. 22, 23, 24. Basil. ar. 10. Bohem. c. 15.17. Gal. ar. 32. Belg. ar. 32. Aug. ar. 4.57.15. Saxon. ar. 20. Suev. c. 8.14. Wittemb. c. 27.31..

Errors and adversaries unto this truth.

This power being given by the supreme Authority unto the Church, they doe greatly offend, which doe condemne either generally all,R H. on Psal. 122. or particularly some rites, and ceremonies orderly, and lawfully established: of the former sort are,

Such a one was that Scottish Minister, which said unto the head of K. Iames, how he would hold conformitie with his Majesties ordinances for matters of doctrine, but for matters of ceremony, they were to be left in Christian liberty unto every man. This D. Barlow reporteth in the summe of the Confer. p. 21.1. The Family of Love, who say of themselves, how they are a free peopleH N. Sp. land. c. 31. ss 6., in bondage unto no creature, nor to any created thingIbid. cap. 40. sect. 7., they have no severall dissenting, or variable religions, or ceremonies ^c.

2. The Brownists, who teach that every Christian is to joyne himselfe unto that people, among whom the Lords worship is free, and not bound, or withholden with any jurisdiction of this world.

3. The Puritants, whereof some would have all matters of ceremonies to be left in Christian liberty unto every man.

Others would have both temples to bee left without Service, Sermons, and Sacraments: and Princes to [...]e scarred with the feare of uproares, and sedition; and all because they would be freed from the obedience unto ceremonies, not impious of themselves, imposed by the Church: the Father of these men was Illyricus, of whom Melancton writethEp. ad Pium. Lect. p. 455.,

Of the latter kinde, be

1. The Family of Love againe, who utterly dislike our Churches, or Temples, also our Liturgies, and formes of serving our God, and finally our designed times of meeting together for the worship of God.

Our Churches they blasphemously terme common houses (and so we terme Brothel-houses or the stewesH. N. Speland c. 5. l 5..)

Our Lyturgies, and manner of serving of God, they call foolishnesse of taken on servicesIbid., false & seducing Gods servicesH N exhor. c. 15. sect. 2, 3., of no man to be ordainedIb. cap. 16. sect. 14., nor to be obeyed, or used, when they are establishedIbid sect. [...]; with these joyne the Brownists, [Page 101] who doe write, that to haue Liturgies and formes of common prayer, is to haue another Gospell, and another TestamentBarrowes ref [...]t p. 244..

Our Sabbaths they contemne, yea they condemne, for they say, There ought to be no Sabbath dayZispl. H. 8. [...].: Our Sabbatarians goe not so farre, yet come they neere unto these Familists, when they divulge, that

The Church hath no authoritie; ordinarily, and perpetually to sanctifie any day, but the seventh day; which the Lord himselfe hath sanctifiedD.B doct. of the Sab. 1. bo [...]ke, p. 31..

The Church cannot take away this liberty of working sixe daies in the weekeT.C. 1. replic. p. 120.. These assertions are against all holy daies lawfully established. Barrow yet goeth further then doe these men, for he saith how the obseruing of times, as it is in our Church, is an errour fundamentallBar. ref. p. 36..

They also be alike culpable, who approuing some rites and ceremonies, doe yet tie the Church, or people of God, to the observation of the ceremonies, either Mosaicall, as many have done, and doeSee art. 7. prop. 3., or of the Romish Church as doe the PapistsConc. Trid. sess. 7. can. 13., and the halfe Papists, the Family of LoveH.N. euang. c. 3 [...]. sect. 1..

Finally, they are out of the way, which thinke that either one man, as the Pope: or any certaine calling of men, as the Clergie, hath power to decree, and appoint rites, or ceremonies, though of themselues good, unto the whole Church of God, dispersed over the vniuersall world.

2. Proposition.

The Church may not ordaine what rites, and ceremonies she will.

The proofe from Gods Word.

AS it is a cleere truth that the Church may ordaine ceremonies: so true it is also, that the Church hath no power to appoint what rites, or ceremonies she will. For shee must decree none which be,

Either for their owne nature, impious, like the ordinances, manners, and idols of our fore fathersWalke ye not in the ordinances of your fathers, neither obserue their manners, not defile your selues with their idols. Ezek. 30.18.: teachers of vanitieIer 10.8., [Page 102] and of liesHeb. 3.10..

Or for vse, superstitious: like the brazen Serpent, which King Ezechiah brake in pieces2 King. 18.4..

Or for their weight, ouer-heauy, and grieuous to be borne; like the Iewish constitutionsYe lade men with burdens grieuous to be borne, Luke 11.46. Why tempt yee God, to lay a yoake on the Disciples ne [...]kes, which neither our fathers, nor we were able to beare? Acts 15.10. Why as though ye liued in the world, are ye burdened with traditions? Col. 2.20..

Or for their worthinesse, in the eyes 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 rites, and traditionsYe lay the Commandement of God apart, and obserue the traditions of men, as the washing of pots, and of cups, and many other such like things ye doe, Marke. 7.8. Yee reiect the Commandements of God, that yee may obserue your owne traditions, &c. making the Word of God of none authoritie, by your traditions which you have ordained, Ibid. 9.13..

Or against the libertie of Christians, and to the entangling of them againe with the yoke of seruile bondageStand in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage, Gal. 5.1..

Or last of all, any way contrary to the Commandements, Word, and Will of GodEvery plant, which my Father hath not planted, shall be rooted vp, Matth. 15.13.11 Cor. 14.14..

But the rites, ceremonies, and constitutions of the Church they must make altogether, and tend both to the nourishing, and encrease of loue, friendship, and quietnesse among Christians, and also to the retaining of Gods people in the holy seruice, worship, and feare of God, according to the rule of the Apostle afore mentioned, Let all things be done honestly, and by order ⁱ.

All Churches reformed consent hereuntoConfes. Helv. 2 cap. 1. Gal. ar. 33. Belg. ar. 33. August. ar. 7. 15. Sax. ar. 20. Wittemb. ar. 35. Suevica. c. 14.

The Errors and adversaries vnto this truth.

The premises being as they are, most true, most false then is it which the Papsts doe publish, viz. that

The Church hath power to change the Sacraments ordained euen by Christ himselfeConc. Trid. [...]st. 5 cap. 2..

Whatsoever the Apostles, and Rulers of the Church command, [Page 103] is to be kept,Test. Rhem. an. marg p. 336. and obeyed^b.

The authority of the Church is greater then of the Sacred ScriptureConfess Patrocemen. 15..

3. Proposition.

The Church hath authority to iudge, and to determine in controuersies of faith.

The proofe from Gods Word.

AVthority is given to the Church and to every member of sound iudgement in the same, to iudge in controuersies of faith; and so in their places, to embrace the truth, and to auoid, and improue Antichristianity, and errors; and this is not the priuate opinion of our Church, but both the straight commandement of God, himselfe particularly vnto all Teachers ^a, and hearersCast away prophane, and old wives fables, 1 Tim 4.7. O Timothy, keepe that which is committed unto thee, 1 Tim. 6.20. A Bishop must, &c. hold fast the faithfull word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improue them that say against it, &c. Tit. 1.9, &c. Heare not the words of the prophets that prophesie vnto you, and teach you vanities: they speake the vision of their owne heart, and not of the mouth of the Lord, Ier. 23.19. Beware of false prophets, Matth. 7.15. Beware of dogges, beware of euill workers, Phil. 3.2. The sheepe know the shepherds voyce, and they will not follow a stranger, but they flye from him: for they know not the voyce of strangers, Iohn 10.4, 5. Be not carried about with divers and strange doctrines, Heb. 13.9. Beware lest you be also plucked away with the errour of the wicked, and fall from your own stedfastnesse, 2 Pet. 3.17. If there come any vnto you, and bring not this doctrine, receive him not to house neither bid him, God speed, 2 Iohn 10. If any shall say vnto you. Loe, here is Christ, or there, beleeve him not. For there shall arise false Christs and false prophets, Matth. 2.4.23.24. I speake vnto them which have understanding, iudge ye what I say, 1 Cor. 10 15. Try all things, and keepe that which is good, 1 Thess. 5.21., of Gods Word, and generally vnto the whole Church ^c, and also the iudgement of our godly brethren in foraigne countriesConfess. Wittemb. ar. 32. Sucviar. 15..

The errors and adversaries vnto this truth.

Vnsound therefore in iudgement are the Papists. For first, they maintaine,

That the Pope of Rome hath the power to iudge all men, [Page 104] and matter, but may be iudged of no manDist. 40. c. Si Papa., to decree (without controulement) against the Epistles of S. Paul C [...]. Ruinus; to dispence even against the new TestamentPanorm. fixtra de diuortris; and to giue the sense, and meaning of the holy Scripture, to which sense, or interpretation of his, all and every man without contradiction, must yeeld, and obeyH [...]rvae [...] de potestate Papae..

Next they publish, and hold, that the power to iudge of religion and points of doctrine is, either in Bishops onely, as some of them do thinkeThe mysteries of religion are committed to the trust of Bishops, p [...]bi tantum solendum est; q [...]nd ad m [...] f [...]ma [...], & vitam per [...]net, the common people are onely to know that which pertaineth vnto [...]anne is, and good behauiour, saith Fryer La [...]nc: a Villavincence, de forman conci [...]. lib. 1. cap. 10. Nec gratia, nec [...] [...]or a i [...]a v [...]rtus [...]o qu [...]enda [...]st in memoe i [...], vel minist [...] Ecclesie, gr [...]ter publican professionem sid. i [...] It is sufficient for the members, and Ministers of the Church, to make open profession of the faith, more is not required of them, neither grace, (to iudge of doctrine) nor any other inward vertue, saith Petru [...] à So [...], 4 Ter [...]. ca [...]de Ec. The common and faithfull people may in a generality refuse, and forsake all new doctrine, dissenting from that which they haue learned and embraced. Non autem vt doctrinam in particulari, ex causis & fundam m [...] s [...]s examini [...]t, sic proprio iudicio discu [...]nt quid [...]rum, quid sassum sit: But they haue none authority to examine any doctrine in particular from the very causes, and grounds, and thereby search out what is true, what false; quod proprium est Ecclesinum [...]ag [...]is, this they must leaue to the masters of the Churches, to whom properly it b [...]longeth saith Stapl; or in their Clergy only, as others deemeAn [...]d [...]ae van Matth 7., and in the Church of Rome onely, as all of them supposeSacrae scripturae [...]sus na [...]vus & indubitatus a [...] eccl [...]si [...] [...] a est p [...]n [...]dus (saith the forementioned Pe [...]rus à So [...]) The natiue, and true sense of the sacred Scripture, is to be fetcht from the Catholike Church (of Rome) Ass [...]r, [...]th de E [...]c. The whole Church throughout the world knoweth, that the holy Church of Rome hath power to iudge of all matters, n [...]que cuiquam [...]ebit de eius judicio iudicare [...]the [...] is at lawfull for any man to give any sentence of her iudgement. [...]la 9. q C [...]n [...]ia..

4. Proposition.

The Church hath power to interpret, and expound the Word of God.

The proofe from Gods Word.

TO interpret the Word of God, is a peculiar blessing, giuen by God onely to the Church, and company of the faithfull, though not to all, and every of them: For

No man knoweth the Son, but the Father; neither knoweth [Page 105] any man the Father, but the Sonne, and he to whom the Sonne will reveale himMatth. 11.27.

It is given to you to know the secrets of heaven (saith our Sauiour) vnto his disciples, but to them it is not givenMark. 13.11..

The manifestation of the Spirit is given to every man to profit withall. For, to one is given by the Spirit, the Word of wisedome, &c. and to another, prophesie1 Cor. 12.7..

If any thing be revealed to another, that sitteth by, let the first hold his peace, saith S. Paul vnto the Church at Corinth1 Cor. 14 30.

Ye haue an oyntment from him that is holy, and yee have knowne all things, &c ye need not that any man teach you, saith the Apostle Iohn 1 Iohn 2.20, 21, 27..

Hereunto subscribe the Churches in Helnetia Confe. Helv. 2 cap. 2., Wittemberg Confess. Wit tomb. c [...]p. 30., Boheme Confes Bohe cap. 1..

The Errors and adversaries unto this truth.

Many & sundry are the adversaries vnto this truth, whereof

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 industry 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 Wassalia Aeneas Syl., and doe many Anabaptists.

Some, though they acknowledge that diuers haue the gift to open the sense of Gods Word; yet that some, say they, are not the knowne Preachers, and writers in the reformed and Christian assemblies, whom the Family of Loue, in scorne doe tearme the Scripture-learned. For saith the said Family, It is meere lyes, & vntruth, &c. whatsoever the Scripture-learned, through their knowledge out of the Scriptures, institute, preach, and teachH.N. euang. c. 33. sect. 11. 12. 13.. They preach the letter, &c. but not the Word of the liuing GodIdem. i. ex. hor. cap 16. sect. 18., but themselves onely have that gift, neither every one of the Family, but the illuminate Elders. For to them it is, giuen to know the truthIdem in his Prov. c. 21. sect. 2., and they are the Elders of the Godly-vnderstanding, and of the manly-wisedome, theSp. land. cap. 7. sect. 10. Primates or principals in the light1 Exhor. cap. 14. sect. 1..

[Page 106]Some doe suppose, that to interpret the holy Scriptures, is not so much a speciall gift of God vpon some chosen persons, as an ordinary power annexed to the state, and calling of Popes, Bishops, and Clergy menSee the proposit. next immediate, aforegoing..

Others be so farre from giuing the people of God, not being of the Clergy, power to expound, as they will not suffer them to reade, nor so much as to haue the Scriptures by them in a vulgar tongue, except it be their owne most corrupt, and barbarous translation, which but of late yeeres neither, and that in part too, is granted by the Papists; but in place thereof they thrust vpon the Laity, their most idolatrous, and blasphemous Festiuals, Legends, Rosaries, Horaries, and Psalteries of our Lady, as falsly they called her.

5. Proposition.

The analogy of faith must be respected in the exposition of the Scripture.

The proofe from Gods Word.

FOrasmuch as no prophesie is of any priuate motion1 Pet. 1.20., and whatsoever interpretation man giueth, if it agree not to the analogy of faith, which S^t. Paul gave in commandement to be obseruedRom. 12.6., is priuate interpretation; speciall heed is to be had, that one place of Scripture be so expounded, as it agree with another; and all to the proportion of Faith.

The Churches reformed approoue this assertion by their subscriptionsConfes. Helv. 1. ar. 2. & 2. c. 2 Gal. 1. ar. 7. Sax. ar. 1. Wit. c. 30, 31, 33. Suev. ar. 1..

Errors, and adversaries unto this truth.

Of another iudgement are many. For

Some do thinke, the Scripture may be expounded in what sense, and to what purpose men list, as the PharisesD. Iren. l 4. cap. 2 5., the SeveriansEuf. eccl. hist. lib. 4. c. 29., and Papists, among whom there be which from this opinion doe tearme the most holy Word, and Scriptures of God most reprochfully, A ship-mans hose, a Leaden rule, a Nose of waxePighius controuer. 3. de Ec. & Hierac. l. 3. c. 3. Lindan. praef. Cens. Colon..

[Page 107]Some do mislike all interpretations, & written Commentaries vpon the Scriptures, as vnnecessary, and vaine, such were Servetus, Valdesius, Coranus, with others of late yeeresBeza. epi. 59., and are the Libertines, SowenkfeldiansIbid., and Family of LoueH.N. 1. exhor. cap. 16 sect. 4..

Some depend wholly vpon visions, and reuelations, as did the EnthusiastsTh [...]d. haeret fab. l. 3., Nicholas Storch.

Thomas Monetarius, the AnabaptistsD. Maior. in Dom. 8. Post. trinit homil. fol. 440., and our late English reformer Hacket Arthing. sedu. p 17..

Some dislike of the literall, and referre the Allegoricall sense of the Scriptures; and thereby deuise what them list, most monstrously from the Word of God; as did the Origenists, and doe the LibertinesCalv. contra Anabap., and Family of Love; hence teaching one the other, that the spirituall vnderstanding is the Word of God, and that to embrace the literall sense, is to commit IdolataryAllens conf..

Some of every place of Scripture will have an exposition both Analogicall, Allegoricall, Historicall and Morall, as the curious Thomists, and Monks.

Some are addicted to an interpretation, which they cal mysticall and propheticall, as Brocardus Morelius, and others.

Some are of mind that the Gospell, or Euangelicall Word cannot be committed to letters, and writing, saith Lindanus Lib. 2. c. 2..

Some doe thinke (as afore also hath bin shewed) how that is the odde, and onely true sense of the Scriptures, which is made and given by the ChurchHaeretici Scripturarum cognitionē, & intelligentione extra Ecclesiamponunt: nos autem (Papistae (volumus Ecclesiae Romanae esse annexam, nec ab ea separari patimur. Stapl. antid. Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei. sic nos Ecclesia (Romanae) simpliciter credere debemus, saith Stapleton, Antid. in Luc. 10.16. When the authoritie of the Church leaveth the holy Scripture then are they of no more account, then Aesops fables W [...]lf. Herman, and Pope of RomeSi Papam qui Christi vicarius est, ac cius omnimodam potestatem habet in terris, consulerent non erra [...]ent haeretici (saith Stella in Lucaeus.) fol. 499..

Some doe maintaine, that as the Church in time doth alter: so the interpretation of the Scripture also therewithall doth vary, whereby that which in the Apostles time was a truth, in these dayes shall be a falshood. In which error was Cardinall Cusanus Cusan. ad. Bohemos, epist. 2..

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6. Proposition.

The Church is the witnesse, and keeper of Gods written Word.

The proofe from Gods Word.

THough the Church hath authoritie 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 said to the Church and people of God.

I beseech you brethren, marke them diligently, which cause diuisions, and offences, contrary to the Doctrine which you haue learned, and auoid themRom. 16.7..

Heare himMath. 17.5., To him giue all the Prophets witnesseActs 10 43..

Search the ScripturesIohn 5.39.: whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God2 Iohn 5.9..

Ye are, &c. built upon the foundation of the Apostles, and ProphetsEph. 2.19..

And of the holy Scriptures.

Thy word is the truthIohn 27.17.. They have Moses and the Prophets let them heare themLuke 16.29., saith our Saviour Christ.

Wee have also a sure word of the Prophets, saith Saint Peter 2 Pet 1.19..

And Saint Paul: The whole Scripture is profitable to teach, &c2 Tim. 6.16, 17..

If any man teach otherwise, and consenteth not to the wholesome words of our Lord Iesus Christ, he is puft vp, and knoweth nothing &c1 Tim. 6 3, 4..

And so with vs the other Churches conceiue both of the Scriptures, and ChurchConfe. Helv. 2. cap. 1. Bohe. cap. 1. Gal ar. 5 Belg. ar. 7. Wittemb. ar. 30 31, 32 Sax. ar 11., yet all of vs doe grant, that the Church as a faithfull witnesse may, yea of necessitie must testifie to the world, what hath been the doctrine of Gods [Page 109] people from time to time, and as a trusty Recorder is to keepe, and make knowne what the Word or God, which it hath received, is, which truly hath beene performed afore the Word was written by the Patriarchs, and after the same was committed to writing, before Christ his incarnation, by the Iews, in Christ his life timeLuke 4.17., in the Primitive ChurchActs 13.27. Acts 15.21. 2 Cor. 2.15. 2 Cor. 8.18.: From the Apostles time, by the godly Christians thorow out the world.

Errors and adversaries unto this truth.

Be it farre therefore from us to thinke, which the Papists doe not stick to write, and say, namely, that

The Church is to judge the Scripures, and not the Scriptures the ChurchJo. Maria Verract [...]s. Pighius in controvers. de Ec..

The Scripture is not of the essence of the Church: Because without it a Church may be, though not very well. So said Card. Cusan Card. Cusan ep. 2. ad Bohe..

The Scripture, because (in their opinion) it is unperfect, cannot: obscure, may not: ambiguous, ought not to be the Iudge. So Lindan Lind. l. 1. c. 1., Latomus Contra Bucer., Petrus à Soto De S. Scrip., Pighius Eccl. Hierar. l. 1. c. 4., Coster Enchir. de. S. Scrip. c. 1., &c.

Hee is an heretike that cleaveth to the Scriptures. So said Iacobus Hoestratus.

Again, 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 Ethicks of Aristotle, as the Commandements of God, the Odes of Pindar, as the Psalmes of David Aug. Polit., the works and bookes of men, as the writings of God, which the Councell of Trent dothSes. 4.: or before, and above the Scripture preferre unwritten Traditions. Hence Petrus à Soto.

Tradition (saith he) is both more ancient, and more effectuall then the holy ScriptureConf. Cath. de Eccles.: and Lindau, The Scriptures would be of no validitie, neither had continued till this day but for traditionsL [...]nd. l. 1. c. 4, 5..

[Page 110]

7. Proposition.

The Church may not enforce any thing to be beleeved, as necessary unto salvation, that is either contrary or besides the Word of God.

The proofe from Gods Word.

YEe shall put nothing unto the Word which I command you, neither shall yee take ought there-fromDeut 4.2..

Put nothing unto his words, lest he reprove thee, and thou be found a lyerProv. 30.6..

Though it be but a mans covenant, when it is confirmed, (yet) no man doth abrogate it, or addeth any thing theretoGal. 3.15..

If any man shall adde unto these things, God shall adde unto him the plagues that are written in this book. And if any man shall diminish of the words of the booke of this prophecie, God shall take away his part out of the booke of life, and out of the holy Citie, and from those things which are written in this bookeRev. 22.18, 19..

And so witnesse with us the Churches reformedConf. Helv. 1. ar. 4. & 2. c. 2. Basil. ar. 10. Bohem. cap 1. Gal. ar. 5 Belg. ar. 7. Saxon. ar. 1. Wittemb. c. 30.33. Sucvica. ar. 1..

Whatsoever also is grounded upon Gods written Word, though not by our common, and vulgar tearmes to be read therein, we doe reverently embrace, which maketh us for doctrine to embrace the Consubstantialitie of our Saviour with the Father, and the holy Ghost, which the Arrians would not; a Trinitie of persons in the Godhead, which the Sabellians would never doe: the justification by faith onely, which the Papists will not; the Baptisme of Infants, and young children, which the Anabaptists dare not: and for discipline, not to refuse, of Church officers, the names; Archbishops, Patriarches, Primates, Metropolitanes, Suffragans, Parsons, Vicars, &c. of Ecclesiasticall censures the tearmes; Suspension, Excommunication; of Ceremonies, none at all which tend either unto order, comelinesse, or edification.

But from the heart we abhorre in matters both of doctrine, and discipline, whatsoever either agreeth not with the Canon of the Scripture, or is not grounded thereupon.

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Errors, and adversaries of this truth.

Hence detest we both all the old heretikes, and their fancies, with the new prophets of Basilides, the manifestation of Marcion; the mysteries of the Manichies, the Iobelaea of the Scythians, the Symbonia of the Achontikes, the Cabasa of the Iewes; the Alcaron of the Turkes: and also all new heretikes, and Schismatikes with all their cursed opinions, as first the Anabaptists, and namely the Libertines, and Davigeorgians, and Family of Love, and all the codeified Elders thereof, as Henry, Nicholas, Eliad, Fidelitas, Christopher Vitell, Theophilus, the Exile, and the rest.

Next the Papists, whereof

Some have commanded that all the Popes Decrees should be taken, as confirmed by the mouth of God himselfe: so did Pope Agatho the firstGra. d. [...]. 16. Sic..

Some write (as Busgradus) that if the Pope beleeve there is no life to come (as some Popes have done) we must beleeve it as an Article of our faith.

Some say, if the Pope carry innumerable soules with him unto Hell, yet he may not be judged: so did the Pope Boniface the eighthDecr. lib 3. cit. 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 universall regiment of the ChurchBellarm. de Pontif Rom. l. 2. c. 12..

Others, as the Iesuites, perswade their Catholikes, that the King of Spain, & 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 hands of the said King, otherwise the Catholike religion will be utterly extinguished, and perishSpa [...]. dis. of the Eng. Ies. d. 7..

Others of them have published a new Gospel, called Evangelium aeternum, & Spiritus Sancti, which they say doth so far excell the Gospel of Christ, as the kernell surpasseth the shell, the Sunne the Moone, and light darknesse. The author whereof was one Cyrillus a Carmelite.

And lastly the Puritanes, and all the speculations of Brown, [Page 112] Barrow, Greene, Penry, Marprelate, T.C.E.G.R.H.A.C.I.B. with the new Sabbatarians, and their fancies.

21. Article. Of the authority of generall Councels.

Generall Councels 1 may not be gathered together without the commandement and will of Princes. And 2 when they be gathered together (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit, and Word of God) they may erre, and 3 sometimes have erred, even in things pertaining unto God: whorefore 4 things ordained by them, as necessary unto salvation, have neither strength, nor authority, unlesse it may be declared that they be taken out of holy Scriptures.

The Propositions.

1. Generall Councels may not be gathered together, but by the commandement, and will of Princes.
2. Generall Councels may erre.
3. Generall Councels have erred, even in things pertaining unto God.
4. The things ordained by generall Councels, are so farre to be embraced, and beleeved, as they are consonant to Gods holy Word.

1. Proposition.

Generall Councels may not be gathered together, but by the commandement of Princes.

[Page 113]

The proofe from Gods Word.

GReat is the power, and authoritie of Kings and Princes, by the Word of God. For as the defence of Religion is committed unto them: so must they see that all men doe their duties. That these things the better may be performed, they are, as just occasion is offered, not as men, under the power of others, to summon, but as supreme governours, within their own territories, and dominions, to command all sorts of men to meete together, and that either to the implanting of the truth where it is not; or to the suppression of sin, errors, idolatry, and superstition, where, or in whomsoever it doth arise, or is rooted. Such Councels were holden, both in the time of the Mosaicall government, by the commandement of the most godly Kings, David 1 Cor. 3.1, 2., Salomon 1 King. 8.1., Asa 2 Chr. 15.9., Ezechiah 2 Chr. 29.4., and Iosiah 1 Chr. 34.29, and since the Gospel hath bin received into Kingdomes, and Common-weales by Christian Princes Kings, and Emperors, who gathered Councels both Generall, as the Nicene was by Constantine the GreatRuffi l. 10.1. 1. Eus. de vita Const. l. 3. c 9.. The Councell of Constantinople, by Theodosius the elderTheo. l 5 c. 6.. the Councell of Ephesus, by Theodosius the youngerEuang. l 1. c. 2, the Councell of Calcedon, by Marcian Leo ep. 43.53, and Nationall, and Provinciall: so the Councell at Franckford, Rhemes, Turon, Arelot, and Moguntia, by the will and commandement of Charles the GreatAventin. Carr [...]z [...]. summa Conc. Carion. lib. 3., at Marison, by Gunthranus Turon. l. 8. c. 10▪, at Paris, and Orleance, by the direction, and appointment of Childeb [...]rt Magdeburg eccl hist. Con. 6. cap. 9., were kept and holden.

And never yet had there bin a Councell, either Generall, or nationall, or whatsoever (I onely except the councels held by the Apostles and Apostolicall men in a troublesome state, and time of the Church, there being then no Christian Princes and Emperors to countenance the truth) neither begun, or ended, to the glory 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 ChurchesConf. Helv. l. ar. 26. & 2. c. 30 Bohe: c. 16. Belg. ar. 36. Saxon. ar. 23. Wittemb. c. 35. Suevica. in perorat..

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The errors and adversaries unto this truth.

This assertion hath beene oppugned, and that diversly both by the Papists, and Puritanes. For the Papists, they say,

Emperours and Kings be the Pope his Summoners, but of themselves are no absolute and powerfull commanders, and callers of CouncelsHard. confut. par. 5. cap. 6. sect. 3..

There ought no Councell to be kept, without the determinate consent of the Bishop of RomeHarding..

No Councell ever yet had firme and lawfull authority, which was not confirmed by the Bishop of RomeDuraeus con. Whitak. lib. 2. Cardil. in def. Concil. Triden disp. 1..

The Popes of Rome (and not Christian Princes) have the authority, and power of making lawes ecclesiasticall, and of calling CouncelsTest. Rhem. an. Matth. 16..

And the Puritanes doe think, that private persons without the leave, or privity of Princes, may summon assemblies about Church causes at their pleasures, and consult about the publike affaires of the Church. Of this mind was Beza Per placet autem mihi quod de conventu absque ulla principum, aut civitatum authoritate, privatim instituendo, scribis, Beza. epi. 68. p. 292., and be the disciplinaries both of SouthWitnesse their Classicall assemblies, at Commencements, Faires, &c. See Discipline grounds., and North BritaineThe approbation, or disallowance of a generall assembly hath beene, and should be a matter, and cause spirituall, and alwayes cognosced, and judged by the Church, as Iudges competent within this Realme, say certaine Scottish Ministers in their letter unto the Lords of the Kings privie Councel in Scotland, which letter is printed in the said Lords declaration, &c. published, an. 1606. and printed by Robert Barker..

Others (adversaries to both Puritanes and Papists) are of mind, that were the Pope a good man (as hee is nothing lesse) hee might, and hee being wicked, other good Bishops (though subject unto Kings, and Emperours) may summon Councels at their discretion. An error of Scelneccerus Analyct. pag. 35..

The Muscovites have a fancie, that since the seventh generall Councell that was, neither Prince, nor Pope, nor any other men else have power to call a generall CouncellSurius comment. an. 150 1. pag. 30..

2. Proposition.

Generall Councels may erre.

[Page 115]

The proofe from Gods Word.

GEnerall Councels, consisting, first of men, who may erre, nothing more easily (for all the imaginations of mans heart are onely evill continuallyGen. 6.5., even from his youthGen. 9.21., but God onely is true,) and all men arePsal. 116.11., yea, and every man is a lyerRom. 3.4..

Next, of men differing in yeares, riches, learning, judgement, calling, and authority: whereby distractions of opinions often doe arise.

Thirdly, of many men, whereof the wicked be for number commonly the major part, and the better in outward countenance of the world.

Lastly, of men, not all, nor alwaies either grounded with Gods holy Spirit, and Word; or gathered together in the Name of Christ: none of found judgement in Religion, doe doubt but they may erre.

If Paphnutius had beene absent at Nice, that Councell had erredSozom. lib. 1. c. 33..

If Hierome had been away at Calcedon, that Councell had erredB. Iewel. dec. fol. 58..

At any time (if some be beleeved) be the Pope of Rome not present at such meetings, either per se, or per Legatum, by himselfe, or his Legate, no Councell but must erreRosien. contra Luther..

Therefore Councels may erre.

That which one Councell doth establish, another will disanull: They will not (wee must think) revoke, that which is well decreed. Therefore Councels may erreTest. Rhem. an. Ioh. 16.13..

The adversaries unto this truth.

Therefore erre doe the Papists, which say that the holy Spirit is director to all Councels, and

That Councels cannot erre.

3. Proposition.

[Page 116]Generall Councels have erred, even in things pertaining unto GOD.

The proofe from Gods Word.

COuncels both generall, and particular have erred, and that in matters of FaithConf. Wittemb. cap. 33..

For in the holy Scriptures we finde, that it was ordained, if any man did confesse that Iesus was the Christ, hee should be excommunicateIohn 9.22. & 12.42., which could not be but by a Councell.

A councell was gathered to suppresse Christ, and his doctrine.John 12.47..

A councell consulted how they might take Iesus by subtilty, and kill himMath. 26 3, 4.

Marke 14.53, 55.A councell sought for false witnesse to put him to death.

By a councell Iesus was bound, led away, and delivered unto Pilate Mark 15 1..

A councell judged our Saviour Christ to be both a deceiverMath. 27.63., and a blasphemerLuke 21 71..

A councell corrupted the Souldiers, and willed them to tell a lyeMat. 28.12, 13.

A councell withstood Peter, and Iohn: and commanded them that in no wise they should speake; or teach in the name of IesusActs 4 5, 6.18..

A councell both caused thr Apostles to be beaten, and commanded them also that they should not preach in the name of IesusActs 5.40..

In ancient writers of credit, we may reade, how (contrary to Gods Word,) by councels, Arrianisme hath beene confirmed; as by the councell of AriminumD. Hieron in vita Damasi Papae..

By councels the traditions, and bookes of foolish men, have beene made of equall authority with the Word of God, as by the Councell of TrentSes. 4. decr. 1..

By councels hath beene established both the adoration of images, as by the second councell of Nice; and the Invocation of creatures, as by the Tridentine councellBrev. Rom. ex decr. S. [...]. Concil. Trid. [...]icu [...]. & edit. 5..

By councels the authority of Princes hath bin impaired, and [Page 117] the Pope, and Clergie, advanced above all earthly Princes; as by the Councell of LateranConcil. Later. c. 5. apud Innocent..

The consideration of the premises, and the like, mooved S. Hilarie to call the Synode of Mediolane, The Synagogue of the malignantHilar. epist. ad Const. Imper.: and

S. Augustine to write unto Maximinus: Neither ought I to object against thee the Synode of Nice; nor thou against me the Synode of AriminumD. Aug. contra Max. lib 3.: and

Nazianzene openly to pronounce, that, He never saw any good end of a CouncellNaz. ad Pro. cop. epist. 42.: and

The French Kings Embassadour to say unto the Chapter of Trent, that scarcely any good at all, or very little, came by Councels unto the State of ChristendomeOrat. Synod. Legat. regis Fran. an. 1562.: and

Cornelius Bishop of Bitonto, to breake out into these words, in the face of the Councell at Trent; I would that with one consent we had not altogether declined from Religion unto superstition; from faith unto infidelitie; from Christ unto Antichrist; from God unto EpicurusB. Jewels dvf. par. 1. fol. 39..

The adversaries unto this truth.

This notwithstanding, the Papists doe continue in an opinion that Councels cannot erreTest. Rhem. an. Joh. 16.13..

4. Proposition.

The things ordained by Generall Councels, are so farre to be embraced, and beleeved, as they are consonant to Gods holy Word.

The proofe from Gods Word.

GEnerall Councels we simply condemne not: yet doe we not ground our faith upon any Councell, but onely upon the written Word of God.

Therefore in generall Councels whatsoever is agreeable unto the written Word of God, we doe reverently embrace; but whatsoever is contrary unto, or besides the will of God, [Page 118] revealed in the holy Scriptures, we doe carefully avoid.

And so are wee commanded to doe even by God himselfe.

Whatsoever I command you, take heed you doe it: thou shalt put nothing thereto; nor take ought there-fromDeut 12.33..

Walk ye not in the ordinances of your fathers, neither observe their manners, &c. I am the Lord your God: walke in my Statutes, and keepe my Iudgements, and doe themEzek. 20 18, 19..

Though that we or an Angel from heaven preach unto you otherwise, then that which wee have preached unto you, let him be accursed. As we said before, so say I now againe, If any man preach unto you otherwise, then that yee have received, let him be accursedGal. 1. [...], 9..

And so think the Churches reformed with usConf Helv. 2 c. 18. Bohe. c. 1 Gal. ar 5. B [...]lg. ar. [...]. Wit [...]m [...]. c. 33..

The aduersaries vnto this truth.

Contrary hereunto are the opinions of the Papists. For of them,

Some doe think, that the decrees of Councels doe binde all nations; as Pope Hormisda decreed they should.

Some, as Pope Gregory the great, supposed that some Councels, and namely, the Councell of Nice, of Constantinople, Ephesus, and ChalcedonGreg. 1. l 1. epi. 24. & l. 2. epist. 49., some, as Campian Campian. 12 [...].4., thought that all Councels were of equall authority with the Word of God. Others, as the Guisian faction in France, be resolved in matters of religion to follow the footesteps of their ancestors, though (Gods Word, and) a thousand Councels decree to the contraryCalvin. epist. Bulling. 1231..

22. Article. Of Purgatorie.

The Romish doctrine concerning 1 Purgatory, 2 Pardons, worsh [...]pping, and adoration as well 3 of images, [Page 119] as 4 of reliques: and 5 also of Invocation of Saints, is a fond thing, vainely invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

The Propositions.

The Romish doctrine concerning
- 1. Purgatory.
- 2. Pardons.
- 3. Worshipping, and adoration of Images.
- 4. Reliques.
- 5. Invocation of Saints is a fond thing, and not warranted by the holy Scripture, nor consonant, but contrary unto the same.

1. Proposition.

The Romish doctrine concerning Purgatory, is fond, and not warranted by the holy Scripture, nor consonant, but contrary unto the same.

The proofe from Gods Word.

IT is granted as well by the Romish or false, as by the true Church, that none uncleane thing can enter into the Kingdome of God. And because all men either have been, or be still uncleane, therefore they must be purged from sinne.

But in the manner of purging them who are unpure, they do greatly differ. For the true Church, looking into the Word of God, doth finde that we are sanctified, or made cleane in divers respects, diversly, as by BaptismeChrist loved the Church, & gave himselfe for it, that he might sanctifie it, and cleanse it by the washing of water through the Word, Eph. 5.25.26., by the Word preachedNow yee are cleane thorow the word that I have spoken unto you. John 15.3., by the blood of ChristThe blood of Jesus Christ his Son cleanseth us from all sin, 1 John 1.7., and by the Spirit of GodYe are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 1 Cor. 6. [...]1., and that in this life, and not in the other world.

For in the sacred Scripture there is mention but onely of two wayes, one leading unto destruction, the other bringing unto lifeMat. 7.13, 14., of two sorts of men, whereof some beleeve, & they [Page 120] are saved, some beleeve not, and they are damnedMatt. 16.16. Joh. 3.18., and of two States, one blessed, where Lazarus is; the other cursed, where Dives doth abideLuke 16.. A third way or sort, or state cannot be found in the Word of God.

And therfore the Purgatory in another world both denied hath alwayes beene by the Greeke ChurchesAlphons. de haeres. l. 8. de Indulgentiis. Polydor. de Inventor. l. 8. c. 1. Cons. Helv. 2. c. 26. Gal. ar. 24. Sax. ar. 11. Aug. ar. 11. Wittemb. cap. 25., and neither is, nor will be acknowledged by any of Gods reformed Churches in this world, as their Confessions doe testifie.

The adversaries unto this truth.

Erronious therefore, and not warrantable by Gods Word concerning Purgatory, is the doctrine both of the old Heretikes, the Montanists, who thought there was a purging of soules after this lifeTertul. de cot militis: & De Anima, in si [...]., and of the new and renued Heretikes the Papists. For

They think it to be unsound doctrine, and not sufferable in any booke, for Christians to deliver, that it is unpossible for godly, and faithfull men or women to be punished after they be dead. Therefore deleatur, say they: Blot out such doctrinePu [...]ari pios post mort [...]m impossibile. deleatur, l [...] dex expurg. p. 26..

They teach by their Catechismes, that to doubt whether there is a Purgatory, or no, is a breach of the first CommandementVaux catech. chap 3..

Thus doe they pray for the soules of the faithfull, (as they fancie) boyling in the torments of Purgatory.

Avete omnes animae fideles quarum corpora hic & abique conquiescunt in pulvere: Dominus Iesus Christus, qui vos, & nos redemit suo preciocissimo sanguine, dignetur vos à poenis liberare, &c.

that is, ‘All haile all faithfull soules, whose bodies doe here, and every where rest in the dust; The Lord Iesus Christ, who hath redeemed both you and us, with his most precious blood, vouchsafe to deliver you from paines, &cHorae B. Virg. Mariae secundum usum S [...]r..’

They have ratified the doctrine of purged soules after this life in the Councell of TrentConc. Trid. d [...]r. de Purg. Ses. 25. & ses. 6 can. 30..

It it further to be noted, how the same Papists, sliding [Page 121] backe from the truth of God, have fallen into many noisome, and divers opinions in the matter of Purgatory; agreeing among themselves,

Neither about the place, where Purgatory should be; some placing the same in the bottome of the SeaEckius in Enchirid.: some neere unto the mount Hecla in Ireland; some upon the mount Aetna in Sicil Bernard. de Bustis Rosar. par. 3. c. 2., others in the Center of the earthSpec. pereg. quaest. doc. 1. c. 3. q. 5., others in Hell, whereof they make foure roomes, the first of the damned: the second of infants dying unbaptized: the third Purgatory, the fourth Limbus patrum, whereinto Christ descendedPosition Ing. de purgat., and others in a minde tossed, and troubled betwixt hope and feareLorich. insti. Cathol. de 12. Fidei art.;

Neither about the Tormentors there, who are thought of some, to be holy AngelsAlbertus, & Roffensis., of others, to be very devilsS. Th. Morc..

Neither about the torments. For some dreame how they are tormented there with fire onely, as Sir Thomas Moore: some with water and fire, as Roffensis; and some neither with fire, nor water, but with troublesome affections of Hope, and Feare, as Lorichius Insti. Catho. ut supra..

Neither about the causes of Purgatory torments: because that some doe thinke that onely veniall sinnesGreg. dial. l. 4. c. 39. Spec. pereg. quaest. dec. 1. c. 3. q. 4:, others, that veniall, and mortall sinnes tooEckius posit. 6., (for which in this life men have done no penance) are there purged.

Nor about the time, which they that be tormented, shall abide in Purgatory. For some have given out, how the poore soules there be continually in torments, till the day of Iudgement, as Dionys. Carthusianus De 4. Hom. noviss.; others as Durandus De officio mort. l. 7., doe thinke they have rest sometimes, as upon Sundaies, and Holidaies: others are of mind, that in time they shall be set free and at libertie, because their punishment is but temporarySpec. pereg. quaest. ut supra quaest. 5., and others, that at any time they may be delivered, if either their friends will buy out their paines: or the Priests will pray or say any Masse for them: or the Pope will but say the word.

Nor finally about the state of soules in Purgatory. For,

Our English Papists at Rhemes doe thinke the soules in Purgatory to be in a more happy, and blessed condition, then any men that live in this worldTest. Rhem. an. Apoc. 14.13., and yet say the same Rhemists, that Purgatory fire passeth all the paines of this lifeIbid. an. marg. p. 431..

[Page 122] Thomas Aquinas holdeth how the paines of hell fire, and of Purgatory are all one, & nothing differ, but that the one is but temporall, and the other not so. And others, put in choyce either to tarry in Purgatory one day, or to endure the miseries of this world an 100 yeares, have chosen to suffer the troubles of this life an hundred yeares together, rather then to abide the paines of Purgatory but one short Winters dayCap. Quid, in aliud. dist. 25..

Therefore in this contrarietie of opinions, some of them, the Papists themselves cannot deny, must be; we say all of them are fond, and contrary to the Word of God.

Besides, they nourish most cursed and damnable errors, as

That all the soules of the faithfull, separated from their bodies, are not at rest.

That all sins in their owne nature, be not mortall, or deadly, and that some deserve not everlasting torments. They are purged in Purgatory.

That one sinfull man may save, and satisfie the wrath of God for another; and that easily by prayer, saying, or doing something for them.

That if friends in this world will doe nothing for the poore soules in Purgatory paines; yet may the said soules come at length unto happinesse, by abiding their deserved torments untill the last houre, or day of judgement, in Purgatory.

Finally, that the Pope is God, in that he can at his pleasure discharge guiltie souls both from the guilt of sinne, and from the punishments due for the same.

2. Proposition.

The Romish doctrine concerning pardons, is fond, and not warranted by the holy Scriptures, nor consonant, but contrary unto the same.

The proofe from Gods Word.

SVch hath been the exceeding mercy, and love of God towards mankinde, that as he hath purged us from all guiltinesse [Page 123] of sinne by the blood: so hath he pardoned us from the everlasting punishment due for sinne, by the paines of Iesus Christ. For

There is salvation in none other. For among men there is given none other name under heaven, whereby they must be savedActs 4.12..

Through his name, all that beleeve, shall receive remission of sinnesAct. 10.43..

He hath purchased the Church by his owne bloodAct. 20.28..

With his stripes we are healedIsa. 53.5..

He that beleeveth in him, shall neither be condemnedJoh. 3.18., nor ashamedRom. 10.11..

Therefore: Come unto mee all yee that are weary, and laden, and I will ea [...] you, &c. and yee shall finde rest for your soules, saith our Saviour ChristMatth. 11.28, 29..

If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeve with thine heart that God raised him from the dead, thou shalt be saved, saith Saint Paul Rom. 10.9..

Errors and aduersaries unto this truth.

This being the Doctrine even of God himselfeWhereof see more, Art. 2. pr. 4. ar. 11. pr. 1. ar. 22. pr. 1., we may evidently perceive, how not onely vaine, but beside; not onely besides, but against the Word of God, the Romish doctrine concerning pardons is: For that doth teach us,

1. To seeke salvation not at God alone, but at the hands of sinfull men. For would we have a pardon for the sinnes of fortie dayes? A Bishop may give it. For the sinnes of 100 dayes? A Cardinall may grant it. For all our sinnes committed; or to be committed? From the Pope we may have it. Hence be his pardons, if you respect time, for 40. 50. 100. 1000. 10000. 50000. &c. yeares; of offences, Homicide, Patricide, Perjury, Sodomitry, Treason, and what not, &c.Vide Taxam. poenit..

2. That we may be our owne Saviour. So did that of Purgatory.

3. How the precious blood of Christ was shed in vain. For [Page 124] corruptible gold, and silver, with our owne deeds, and works, may and will save us, if we will.

4. That repentance is not of necessitie unto the salvation of man. For without the same a popish pardon may save. But without either a pardon from the Pope, or such like, or absolution of a Priest, there is no salvation, by the doctrine of the Church of RomeSee. ar. 25. p. 6..

A further manifestation of the vanitie, and impieties of the Romish pardons, from a booke of the Papists, intituled, Horae beatissimae Virginis Mariae, secundum usum Sarum.

Quicunque in statu gratiae existens, dixerit devotè septem orationes sequentes cum septem Pater noster, & totidem Ave Maria, ante imaginem pietatis, merebitur 56. millia annorum Indulgentiarum.

Iohannes Papa 12. concessit omnibus dicentibus orationem sequentem, transcundo per cemiterium, tot annos indulgentiarum, quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii.

Oratio pro defunctis.

Avete omnes animae fideles, quarum corpora hic & ubique requiescunt in pulvere. Dominus Iesus Christus, qui vos & nos redemit suo pretiofissimo sanguine, dignetur vos à poenis liberare, & inter choros suorum sanctorum angelorum collocare, ibiq [...]e nostri memores suppliciter exorare, ut vobis associemur & vobiscum in coelis coronemur.

Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit, 4000. millia annorum indulgentiarum. Ave vulnus lateris nostri Salvatoris, &c.

Quicunque devotè dixerit istam orationem, habebit 3000. dicrum indulgentiarum criminalium peccatorum, & 2000. millia dicrum, venialium, à Domino Iohanne Papa 22. concessarum, ut in A [...]tidatorio animae habetur.

Quicunque orationem sequentem devotè dixerit, promerebitur 11000 annorum indulgentiarū, &c Ave Domina sancta Maria, mater dei regina coeli, porta paradisi domina mundi, lux sempiterna imperatrix inferni, &c. Ora pro me Iesum Christum dilectū filium tuum, & libera me ab omnil us malis, ora pro peccatis meis. Amen.

[Page 125] Whosoever being in the state of grace, shall devoutly say the seven prayers ensuing, with seven Our Fathers, and as many Haile Maries, afore the image of Piety, shall thereby merit 56. thousand yeares of Pardons.

Pope Iohn the 12. hath granted to all persons, which going thorow the Church-yard, doe say the prayer following, so many yeares of pardons, as there have beene bodies buried since it was a Church-yard.

The prayer for the dead.

Haile all faithfull soules, whose bodies here, and every where doe rest in the dust. The Lord Iesus who hath reedemed you, and with his most precious blood vouchsafe to deliver you, from paines, and to place you in the company of his holy Angels, and there being mindfull of us, meekely to pray, that we may both be joyned unto you, and crowned with you in the heavens.

Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following, 4000. yeares of pardons: Haile wound of our Saviours side, &c.

Whosoever devoutly shall say this prayer, shall have 3000. dayes pardons of criminall sinnes, and 20000. dayes of veniall (offences) granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatory of the soule.

Whosoever devoutly will say the prayer following, shall merit (thereby) 11000. yeares of pardons: Haile Lady Saint Mary, mother of God, Queene of heaven, the Gate of Paradise, the Lady of the world, the Light eternall, the Emperesse of hell, &c. Pray unto thy beloved Sonne Iesus Christ for me, and deliver me from all evils, pray for my sinnes. Amen.

3. Proposition.

The Romish doctrine concerning Images, is fond, and not warranted by the holy Scriptures, nor consonant, but contrary unto the same.

The proofe from Gods Word.

Images are such an abomination to the Lord, as to make [Page 126] them among all men odious, he describeth the vanitie of them by his Prophets, as that they are the doctrine of vanitie, the worke of errorsJer. 10.15., the teachers of liesH [...]b. 2.18., silver and gold, the worke of mens handsPsal 135.25., vanitieEsa 41.10. &c.: they have a mouth, and speake not; eyes, and see not; eares, and heare notPsal. 135.16.; hands, and touch not; feet, and walke notPsal 115.7..

2. He giveth a strait commandement, Not to bow downe to them, nor worship themExod. 20.5. 1 Cor. 10.7, 14.: nor to make themExod. 20.5. Deut. 4.15, &c., to flie from them1 Iohn 5.21. 1 Cor. 10.14., yea to destroy both the images themselvesDeut. 7.5, 12, 2 [...], [...].; the IdolatersDeut. 17.2, 3., and the Enticers unto IdolatryDeut. 13.5..

3. He commendeth greatly, and praiseth such men as have destroyed images2 King. 18.3, 4. 2 Chr. 14.2, 3., and not bowed unto IdolsDeut. 7.25, 26. Ier. 5 1..

4. He finally curseth the Images1 King. 19.18. Dan. 2., the Image-makersDeut. 27.15. Esa. 44., and the Image-servers, or worshippersDeut. 27.26. Psal. 97.7. Esa 42.17..

Hereunto with us, the Protestant Churches every where doe subscribeConf. Helv. 2. cap 3, 4. Basil. ar. 10.6.3. Bohem. c. 3.16. Gal. ar. 1. August. ar. 12. Wittem. c. 1.23. Suev. ar. 22..

The adversaries unto this truth.

The Romish Church most fondly, & contrary to the word of God, doth allow; and not onely allow, but publikely erect; and not onely erect, but adoreDele, statuas verserari, potius quam statuarios, stolid [...]m [...]t, Index expurg. p. 31., and not onely adore Images, but doth accu [...]se, and more then so, condemne to the fire, yea to hell fire as heretikes, such persons as will not worship images, and the Images too (which is most abominable.)

Of God himselfe; even of God the Father, and that in the likenesse of an old man with a long white Beard; of the Son, in the similitude of a man, hanging on the Crosse; of the holy Ghost, in the shape of a Dove, of the wholy, holy and incomprehensible Trinitie, with three Faces in one headIn hoe plerisque Christianis [...]hnicus philosophus religiosior, qui etiā Trinitatis, quae mente vix cō prehenditur, figuras oculis [...]ot poris aspectabilis (Petri Rami verba in scholis physicis,) delcantur Index expurg. pag. 149. Atque haec absurditas Patrem, Filum, Sp effigiantium Iacobitis à Nicephoro tributur. G. Cassand consul. p. 164..

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 heads like Trenchers; the blessed Virgin with frisled haire, and costly garments.

[Page 127]And of other base things, as Agnus deis of wax; wafer cakes of flower; Crosses of gold, silver, stone, wood, paper, copper, &cNon inficiam [...] haec nos latriae admatione C [...]r sti, praeclaressimam crucem [...]re & vene [...]a [...]i A [...]drad. orthodox. expl. lib. 9 p. 284..

4. Proposition.

The Romish doctrine concerning Reliques is fond, and not warranted by the holy Scriptures, nor consonant, but contrary unto the same.

The proofe from Gods Word.

OF all the erroneour opinions among the Papists (which are infinite) none is more to the illusion of well meaning Christians, then their doctrine concerning worshipping,Confes. Helv. 1. ar. 11. &c. 5. Bas [...] ar. 10. Bohem. c. 17. Gal. ar. 24. and adoration of the reliques of Saints. A doctrine, which is so farre from being found, as it is forbidden in the holy ScriptureThou shalt worship the Lord thy God, and him onely shalt thou serve Matth 4.20., and a doctrine in the purer times and writers of the Church, no where to be found; and in all the best Churches at this day utterly condemned.

Adversaries unto this truth.

Such notwithstanding is the Satanicall boldnesse of the Antichristian Synagogue of Rome, that as they will delude men with the reliques of Saints, which are not such: so likewise they teach the people (which is most offensive and execrable) to give divine adoration, and honour unto themPraed [...]catio autem eccl [...]siastica hoc sc [...]p [...] [...]en [...]it, Sanctorum re [...]iquias ess. ex fide venerandas: Stap: [...]. antidot. evang. in Mat 8.21. p. 30 The Catholike affirmeth worshipping of Saints, prayer unto them, feasts of them, adoration of their reliques, and images: the Protestant denieth all. Hils quartron. 14. reas p 71..

Hence it is that some doe pray unto S^t. Benet, whose Reliques they had stolne, O Benedict, after God our onely hope, leave us not orphanes, who art come hither, not through our merits, but for the salvation of many soulesVi [...]. Lir. l. 23 cap. 155..

Others have published, that the bodies of Saints, and specially the Reliques of the blessed Martyrs, are with all sinc rity to be honoured, as the members of Christ, &c. If any denie this conclusion, he is to be thought not a Christian, but an Eunomian, and VigilantianRa [...]l 6. c. 10. de S [...] [...]rop [...].

The Councell of Trent also hath decreed; that they are to [Page 128] be taken for damned which affirme, how worship, and honour is not to be given unto the Reliques of SaintsConc. Trid. sess 25. decr. de Invoc. &c..

Of this preposterous devotion, they have appointed a certaine, and common service for the holy Crosse, whereon Christ was hangedMassa de S. Cruce, & Offi ium de S. Cruce., they have made a feast for the speare, and Nailes, wherewith Christ was fastned to the CrosseBe [...]-h [...]ve, lib. [...]. cap. 3., they have canonized for a Saint the chaines which bound S. Peter [...]racian. dist. 3 [...]. Nul. [...]olat.. To say nothing of the adoration they gave unto the Haire, Milke, Smocke of the blessed Virgin; unto the Head, Haire, Thombe, Coate of Iohn Baptist, unto the breeches of Ioseph; the sword, and Handkerchiefe of Saint Paul, the Keyes of Saint Peter; and unto many other things which of modesty I will not mention, but doe over-passe.

5. Proposition.

Invocation of Saints is a fond thing, not warranted by the holy Scriptures, nor consonant, but contrary unto the same.

The proofe from Gods Word.

THe Christian exercise of Prayer, is a duty which may not be either s [...]curely omitted or vainely abused. And though many things in prayer be necessarily to be observed, yet a speciall point it is, that in our Supplications and Prayers we doe call onely upon God. For so to doe we are both commanded, even by God himselfeCall upon me in the time of trouble, Psal. 50.15. After this manner [...]ay: Our Father, which are in heaven, &c. Matth. 6.6. When ye pray, [...], Our Father [...] are in hea [...]n, Luk. 11:2.: and thereunto also allured, by manifold as well promises of large blessingsPsal. 50.15. Math. 7.11. Luk 11.12, 18, 7, 8. Io [...] 16.23, 24., as by the examples of godly men in all ages, Patriarks, Abraham Gen. 13.4., Isaac Gen. 26.25. &c., Iacob Gen. 32.9.; Prophets, as Daniel Dan 9.16. &c, Elias 1 King. 18.36.37, &c., Ieremy Ier. 14.7, &c.; CenturionsAct. 10.2., PublicansLuke 18.13., Apostles, as Paul Act. 16 25. and through his Epi tles., Peter Acts 1 24., &c. yea of all the Elect of God in this worldLuke 1.87..

On the other side, to pray unto any creature that is out of this world, besides Iesus Christ, there is in the Scripture neither Law to command, nor promise of blessing, nor any example of godly men, or women, to provoke

Finally, as all Gods people in the purer and former times [Page 129] have, so in these dayes the Protestant Churches utterly condemne the invocating of, or praying unto creatures whatsoeverConfe. Helv. 1. ar 1. & 2. c. 5. 23. Basil. ar. 10 Bohe c. 2. 17. Gal. ar. 14. 24. Belg. ar. 20. Au. ar. 21. Wit. c. 23. Suc. ar. 11. 21..

The adversaries unto this truth.

Therfore the Romish doctrine, that Saints are to be prayed untoTest. Rhem. pag. 187. Orationem Dominicam fundimus Sanctis Censur. a Colon. f. 208., and their daily praying, as occasion serveth, unto S. Agatha, that have sore brests; unto S. Benedict, that either be, or feare to be poisoned; unto S. Clare, for them that have sore eies; S. Damian, that be sick, for health; S. Erasmus, for help in the intrals; S. Feriol, for Geese; S. Giles, for women that would have children; S. Hubberts, for dogges; S. Iob, for them which have the pox; S. Katherine, for knowledge; S. Loys, for horses; S. Margaret, for women in travaile; S. Nicholas, for little children; S. Otilia, for the head-ach; S. Petronil, for the Ague; S. Quintin, for the cough; S. Ruffin, for lunacy, or madnes; S. Sebastian, for the plague; S. Thomas Becket, for sinners; S. Valentine, for the falling sicknesse; S. Winefrid, for virginity; S.X. or Crosse, for all things: it is vaine, not warrantable by Gods Word, but altogether repugnant to the holy Scriptures.

The vanity and Idolatry of the Popish Invocation, further demonstrated from that booke of theirs, entituled, Horae beatissima virginis, &c.

Oremus. Majestatem tuam Domine suppliciter exoramus, ut sicut Ecclesiae tuae beatus Andreas Apostolus tuus extitit praedicator, & rector: ita apud te sit pro nobis perpetuus intercessor, per Dominum nostrum Iesum Christum.

Oremus. Deus, pro cujus Ecclesia gloriosus martyr, & Pontifex Thomas gladijs impiorum occubuit, praesta quaesumus, ut omnes qui ejus implorant auxilium piae petitionis, ejus salutarem consequantur effectum per Dominum nostrum.

Versus. Ora pro nobis, beata Katherina. Resp. Vt digni efficiamur promissionibus Christi.

Versus. Ora a pro nobis, beate Martyr Sebastiane. Resp. Vt moreamur pestem epidemiae illae si tranfire, & promissionē Christi obtinere.

[Page 130]

Virgo Christi egregia, pro nobis Apollonia,

Funde preces ad Dominum, ut tollat omne noxium,

Ne pro reatu criminum, morbo vexemur dentium.

Let us pray. O Lord; we humbly beseech thy Majesty, that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church; so he may be a perpetuall intercessor for us, through Iesus Christ our Lord.

Let us pray. O God, for whose Churches sake the glorious Martyr, and Bishop Thomas was slaine by the sword of the ungodly, grant we beseech thee, that such as call unto him for helpe, may obtaine a good effect of his Godly prayer through our Lord.

The vers. O blessed Katharine pray for us. The Ans. That we may be made worthy of the promises of Christ.

The vers. O blessed Martyr Sebastian pray for us. The Ans. That we may deserve to escape the plague without hurt, and obtaine the promises of Christ.

Christ his noble virgin Apollonia, pray unto the Lord to remoove whatsoever is hurtfull, lest for the guiltinesse of our sinnes, we be vexed with the tooth-ach.

Whosoever saith this prayer following in the worship of God, and S. Roche (the very words in the said booke) shall not dye of the pestilence, by the grace of God, &c.

Oremus. Omnipotens, sempiterne Deus, qui precibus & meritis beatissimi Rochi confessoris tui, quondam pestem generalem revocasti, praesta supplicibus tuis, & qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine, ab ipsa peste epidemiae, & ab omni perturbatione, per Christum Dominum nostrum.

Oratio ad tres reges. Rex Iasper, rex Melchior, rex Balthasar, rogo vos per singula nomina, rogo vos per sanctum Trinitatem, rogo vos per Regem regum, quem vagientem in cunis videre [Page 131] meruistis, & compatiamini tribulationum mearum hodie, & intercedatis pro me ad Dominum, cujus desiderio exules facti estis.

Crux Christi, protege me, Crux Christi, salva me; Crux Christi, defende me ab omni malo.

Let us pray, O Almighty, and everlasting God, who by the prayers and merits of the most blessed Confessour, Roche, didst revoke a certaine generall plague, grant unto thy suppliants, who for the revocation of the like plague doe trust in thy faithfulnesse, by the prayer of that thy glorious Confessour, wee may be delivered from the plague, and from all adversity, through Christ our Lord.

A prayer unto the three Kings. O King Iasper, King Melchior, King Balthasar, I beseech you by every of your names, I beseech you by the holy Trinity, I beseech you by the King of Kings, whom yee deserved to see even in his swadling clothes, that you would take pitie on my troubles this day, and make intercession for me unto the Lord, for whose desire yee made your selves exiles.

O Christs crosse, protect mee; O Christs crosse, save mee; O Christs crosse, defend me from all evill.

23. Article. Of ministring in the Congregation.

It is not lawfull for any man to take upon him the office of publike preaching ² or ministring the Sacraments in the congregation, ³ before hee be lawfully called and sent to execute the same. ⁴ And those we ought to judge lawfully called, and sent, which be ⁵ chosen, and called to this worke, 6 by men who have publike authority given unto them in the congregation, to call, and send ministers into the Lords vineyard.

The Propositions.

[Page 132]1. None publikely may preach, but such as thereunto are authorized.
2. They must not bee silent, who by office are bound to preach.
3. The Sacraments may not be administred in the Congregation but by a lawfull Minister.
4. There is a lawfull Ministery in the Church.
5. They are lawfull Ministers, which be ordained by men lawfully appointed to the calling, and sending forth of Ministers.
6. Before Ministers are to be ordained, they are to be chosen, and called.

1. Proposition.

None publikely may preach, but such as thereunto are authorized.

The proofe from Gods Word.

THis truth in the holy Scripture is evident. For there we finde, how

Godly men were both called by God, and commanded to preach, before they would, or durft so doe. So was Samuel 1 Sam. 3.3, 4. &c 20., Ieremy Ierem. 1.4, 5., Iohn Baptist Joh. 1.6., Christ Iesus himselfeIoh 20.21., who also to preach did send the twelve ApostlesMath. 10.5., and the seventy DisciplesLuke 10.1.,

2. The wicked and false prophets for preaching afore their time are blamedIer. 14.14, 23, 21, 27, 14, 15, 29.8, 9..

3. A commandement is given us to pray the Lord of the harvest, that hee would send forth labourers into his harvestMatth. 9.38..

4. Lastly, wee doe reade, that God hath ordained in the [Page 133] Church some to be Apostles, some Prophets, some teachers, some to be workers of miracles1 Cor. 1 [...].28., and Christ being ascended into heaven, gave some to be Apostles, some Prophets, some Evangelists, and some Pastors and TeachersEph. 4.1 [...]..

And all this is acknowledged by the reformed ChurchesCont. Helv. 2. c. 18. Bohe cap [...]. Gal. [...]1 31. Belg. ar. 14. Wittem. ar. 2 [...]. Su [...]. ar. 13..

The errors and adversaries unto this truth.

And so are we against them,

Which to their power doe seeke the abolishment of publike preaching in the reformed Churches, as doe first the Papists, who phrase the Preachers to be uncircumcised PhilistimsAns. to the execut of lust. cap. 3. p. 44., sacrilegious ministersIb. c. 9. p. 211., Ieroboams priests, inordinateIb. c. 5. p. 91., and unordered ApostataesIb. c. 3. p 41.; and next, the Barrowists, who say how the said Preachers are sent of God in his anger to deceive the people with liesR. A. confut: of Brow. p. 113..

Who publish how the word is not taught by the Sermons of Ministers, but onely by the Revelation of the Spirit: so did Muncer, the AnabaptistSleiden. com. lib. [...]., and so doth H.N.H. N Evang. c. 13. sect. 6. and Spir. land. c. 48 sect. 5., and his Family of LoveLetter to the Br. of Roch..

Who runne afore they be sent, as doe many both Anabaptists, and Puritanes, as Penry, Greenwood, Barrow, &c. or which hold, how they which are able to teach, and instruct the people, may, and must so doe; and that not privately onely, but publikely too, though they be not ordinarily sent, and authorized thereunto, which was the doctrine of R.H R H. in Psal. 122..

Who teach, that Lay-men may teach to get faithR. A. conf. of Brownism p. 113.; and that every particular member of the Church hath power, yea and ought to examine the manner of administring the Sacraments, &c. and to call the people to repentance: so teacheth Barrow Ba. disco. p. 36..

5. Proposition.

They must not be silent, who by office are bound to preach.

The proofe from Gods Word.

As publikely to preach, before men are sent, is a grievous [Page 134] fault: so not to preach being sent, is a great sinne. Hereunto beare witnesse,

1. Our Saviour Christ, whose words are these. Surely, I must also preach the Kingdome of God: for therefore am I sentLuke 4.43..

2. Peter and Iohn, who being charged to speake no more in the name of Iesus, said, Wee cannot but speake that which we have heard, and seeneActs 4.17, &c..

3. Saint Paul. For he saith, Necessity is laid upon me, and woe is me, if I preach not the Gospell1 Cor. 9.16, 17..

4. The Apostles of Christ. For though they were beaten for so doing: yet ceased they not to teach, and preach Iesus ChristActs 5.42..

5. All the Churches of God which be purged from superstition, and errorsConf. Helv. 1. ar. 25. & 2. c. 8, 9. Bohem. c. 9. Gal. ar. 15. Aug. ar. 7. Wit. ar. 20. Suev. ar. 13..

Errors and adversaries unto this truth.

Then, as in a glasse they may see their faults,

Who maintaine, how there ought to be no publike preaching at all, as doe the AnabaptistsBullin. cont. Anabap. c. 12..

Which deprave the office of preaching, as doe the Libertines, saying, that preaching is none ordinary meanes to come unto the knowledge of the WordWilkins. against the Fam. of Love. ar. 14. p. 66., and especially the Family of Love, who tearme the publike preachers in derision, Scripture-learnedTheoph. against Wilk., Licentious scripture-learnedPat. of the prof. Temp., good thinkingwiseH.N pr [...]ph. of the Sp. cap. 2. sect. 7., Ceremoniall, and letter-Doctors [...]am. let. to the B. of Roc., Teaching-mastersH. N. Spi [...]. l. c 25, and further say, It is a great presumption that any man, out of the learnednesse of the letter, taketh upon him to be a Teacher, or Preacher. Againe, It becommeth not any man to busie himselfe about preaching of the Word; so, and more too, the Family.

Which take upon them the office of publike preaching, without performance of their duty, either through ignorance that they cannot; worldly employments, that they may not, negligence,Idem 1. [...]b. c. 10. sect 15. 16. that they will not; or feare of troubles, that they dare not preach the Word of God.

Yet thinke wee not (which our Sabbatarians let not to [Page 135] publish) that

Every Minister necessarily and under paine of damnation, is to preach at least once every SundayD B doct of the Sabbath, 2 book p. 174., and

Vnlesse a Minister preach every Sunday, he doth not hallow the Sabbath day in the least measure of that which the Lord requireth of usIbid. p. 277..

3 Proposition.

The Sacraments may not be administred in the Congregation, but by a lawfull Minister.

The proofe from Gods Word.

IN the holy Scriptures we reade that the publike Ministers of the Word, are to be Administers of the Sacraments. For both our Saviour Christ commanded his Disciples, as to preach, so to baptizeMatth 28.19., and celebrate the Supper of the LordLuke 22.1 [...]. 1 Cor. 11.24, 25.: and the Apostles, and other Ministers in the purest times (whom the godly Ministers, and Preachers in these dayes doe succeed) not onely did preach, but also baptizeActs 2.3 [...], 41 8, 12, 13, 40.41.16.32, 33. John 1.25. 1 Cor. 1.1 [...], 16., and minister the Lords SupperActs 20.7. 1 Cor 10. [...]6..

And hereunto doe the Churches of God subscribeConf. Heb. 2. c. 18 Bohem. c. 9. Gal. ar 2.5 31. Aug. ar. 5. Wittem. ar. 20. Suev. ar. 13..

In saying that none may administer the Sacraments in the Congregation, afore he be lawfully called, and sent thereunto, we thinke not (as some doe) that the very being of the Sacraments dependeth upon this point, viz. whether the Baptizer, or giver of the Bread and Wine, be a Minister or no.

Neither is it the meaning of this article, that privately in houses, either lawfull Ministers, upon just occasion, may not; or others not of the Ministery, upon any occasion (in the peace of the Church) may administer the Sacraments.

The aduersaries vnto this truth.T. C. 1 rep. p. 113.

Hereby we declare our selves not to favour the opinion, that publikely,

[Page 136]Some may minister the Sacraments, which are not meerely, and full Ministers of the Word and Sacraments, and so thinke both the Anabaptists, among whom, their King (when it was) after Supper tooke bread, and reaching it among the Communicants, did say, Take, eate, and shew forth the Lords death; their Queene also reaching the Cup, said, Drinke ye, and shew forth the Lords deathSucius com. p 237.: and the Presbyterians at Geneva, where the Elder (a Lay-man) ministreth the Cup ordinarily at the CommunionSurvay of dis. c. 15 out of the Geneva lawes.. Some Ministers (and namely the Puritane Doctors) may not minister the Sacraments: For (say the disciplinarians) the office of Doctors is onely to teach true doctrineLear. disc. p. 17., but in our Church (of England) the Doctor encroacheth upon the office of the Pastor. For both indifferently doe teach, exhort, and minister the SacramentsFru [...]. Ser. on Rom. 12. p. 40.

None, though a lawfull Minister, may administer the Sacraments, which either is no PreacherThe administration of the Sacraments ought to be committed to none, but such as are preachers of the Word, Lear. disc. p. 60. It is sacriledge to separate the Word (viz. Preaching) from the Sacraments. Ibid. The preaching of the Word is the life of the Sacraments. T. C. 1. rep. p. 125., or when he ministreth them, doth not preachThe unchangeable lawes of God he saith (T.C.) that none minister the Sacraments, which doe not preach T.C. 1. repl. p. 104 sect. 3. Where there is no Preacher o [...] the Word, there ought to be no minister of the Sacraments, Lear disc. p. 62., which be the errors of the Disciplinarians, or Puritanes.

Publikely and privately too, the Sacraments of Baptisme may be administred by any man, yea by women, if necessitie doe urge. So hold the Papists. For saith Iavell Iavel. Psal. Ch. par. fol. 559., in the time of necessity the minister of Baptisme is every man, both male and female: A woman be she young or old, sacred or wicked. Every male that hath his wits, and is neither dumbe, nor so drunken, but that he can utter the words: as well Pagan, Infidel, and heretike: the bad as the good; the Schismatike, as the Catholike, may baptize. And yet usually in the civill warres both in France, and in Netherland, the Papists did rebaptize such children, as of the Protestant not lay-men, but ministers, had afore beene baptizedSo in Netherland were children rebaptized, when the Duke of Alva there tyrannized. Trag. hist. of Antwerp. The like Rebaptization was used by the Papists at Tholouse, Towers, and other Cities in France, especially an. 1561. See the Chr. of France..

The private Baptisme by private persons was also taught long since by the Marcionites, and PepuziansD. Aug. ad Q [...]od vult. c 27. Epiphan. haeres. 42..

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4. Proposition.

There is a lawfull ministery in the Church.

The proofe from Gods Word.

GOd, for the gathering, or erecting to himselfe, a Church out of mankinde; and for the well governing of the same, from time to time hath used, yea, and also doth, and to the end of the world, will use the ministery of men lawfully called thereunto by men. A truth evident in the holy Scripture.

Iesus said unto his Apostles, Goe, and teach all Nations, baptizing them, &c. and loe, I am with you alway, unto the end of the worldMatt. 28.20..

Christ gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers; for the gathering together of the Saints, for the worke of the ministery, and for the edification of the body of Christ, till we all meete together (in the unitie of faith, and knowledge of the Sonne of God) unto a perfect manEph. 4.11, 12, 13..

A truth also approoved by the ChurchConf. Helv. 1. ar. 15. & 2 c. 18. Boh. c. 8.9.14. Gal. ar. 25.29, 30, 31. Bel. ar. 30.31. Aug. ar. 7. Sax. ar. 11. Wittem. ar. 20. Sue. ar. 13.15..

Adversaries unto this truth.

Oppugners of this truth, are

First, the Anabaptisticall Swarmers, who both tearme all Ecclesiasticall men, The Devils ministers: and also, as very wicked doe utterly condemne the outward ministery of the Word, and SacramentsAlthemar. conciliat. Loc. pugnan. lo. 191..

And next, the BrownistsS.H. on Psal. 122., who divulge that in these dayes, No Ministers have the calling, sending, or authoritie pertaining to a Minister, and that, It will hardly be found in all the world, that any Minister is, or shall be lawfully calledBar. diseo. p. 104.: such also be the Barrowists which say, there is no ministery of the Gospel in all Europe.

[Page 138]

5. Proposition.

They are lawfull Ministers, which be ordained by men lawfully appointed for the calling, and sending forth of Ministers.

The proofe from Gods Word.

SAint Paul in the beginning of his Epistle unto the Galatians, giveth us to observe the divers sending forth of men into the holy ministery: whereof

Some are sent immediately from God himself. So sent was by God the Father, both Iesus ChristJoh. 10.21., and Iohn Baptist John 1.6.: by God the Sonne, in his state mortall, the twelve ApostlesMatt. 10.15., in his state immortall, and glorious, Saint Paul Acts 9.15..

This calling is speciall, and extraordinary: and the men so called, were adorned with the gift of miracles commonly, as were Iesus Christ, and the Apostles: but not alwayes, for Iohn Baptist wrought none.

And they were also enjoyned, for the most part, as the Apostles, to preach throughout the worldMatt. 28.20., howbeit our Saviour was limitedMatt. 15.14..

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: sent in the Apostles time, were the false apostles: in our dayes be the Anabaptists, Family, Elders, and law despising Brownists.

And some lastly are by men sent: so in the Primitive Church by the Apostles, were Pastors, and Elders ordainedActs 14.23. 1 Tim. 4.14., who by the same authoritie ordained other Pastors, and Teachers1 Tim. 22.5.. Whence it is that the Church, as it hath bin; so it shall till the end of the world be provided for. They who are thus called, have power either to worke miracles, as the Apostles had; or to preach, and minister the Sacraments where they will, as the Apostles might, but they are tyed every man to his charge, which they must faithfully attend upon; except urgent occasion doe enforce the contrary.

[Page 139]The calling of these men is tearmed a generall calling, and it is the ordinary, and in these dayes the lawfull calling, allowed by the Word of God.

So testifie with us the true Churches else-where in the worldConf. Helv. 1 ar. 17. & 2. c. 18. Boh. c. 9. Gal. ar. 21. Bol. ar. 31. Aug. ar. 14. Wit. ar. 21. Suc. ar: 13..

The adversaries unto this truth.

This truth hath many waies bin resisted For there be which thinke, how in these daies there is no calling, but the extraordinary, or immediate calling from God, and not by men; as the Anabaptists, Familists, and Brownists: of whom afore.

The Papists, albeit they allow the assertion, yet take they all Ministers to be Wolves, Hirelings, Lay-men, and Intruders, who are not sacrificing Priests, anointed by some Antichristian Bishop of the Romish synagogueConcil. Trid. sess 7. can. 7..

Either all, or the most part of the Ministers of England, saith Howlet Howl. 7. reas., be meere Lay-men, and no Priests, and consequently have no authoritie in these things. It is evident, &c. because they are not ordained by such a Bishop, and Priest, as the Catholike Church hath put in authoritie.

6. Proposition.

Before Ministers are to be ordained, they are to be chosen, and called.

The proofe from Gods Word.

THough it be in the power of them which have authoritie in the Church, to appoint Ministers for Gods people: yet may they admit neither whom they will, nor as they will themselves: But they are both deliberately to chuse, and orderly to call such as they have chosen.

This made the Apostles and Elders in the Primitive Church straightly to charge, that suddenly hands should be laid on no man1 Tim. 5.22..

[Page 140]To make a speciall choice of twaine, whereof one was to be elected into the place of Iudas Acts 1.23..

By election to ordain Elders in every Church, and by prayer and fasting to commend them to the LordActs 14.23., and by laying on of hands to consecrate them1 Tim 4.14..

To describe who were to be chosen, and called. For they are to be Men, not Boyes nor Women1 Tim. 2.12., Men of good behaviour, nor incontinent, nor given to wine, nor strikers, nor covetous1 Tim. 3.2., nor proud1 Pet. 5.3., nor froward, nor irefullTit. 17., nor givers of offence2 Cor. 6.3., finally men of speciall gifts, apt to teach1 Tim 3. [...]., able to exhortTitus 1.9., wise, to divide the Word of God aright2 Tim. 2.15., bold to reprove1 Tim. 5.20. Titus 1.9., willing to take painesMatth. 9.38. 2 Tim. 4.2., watchfull, to overseeActs 20.28., patient to sufferActs 5.41. 2 Tim. 4.7, 8., and constant, to endure all manner of afflictions2 Cor. 11.23..

And this doe the Churches Protestant by their Confessions approveConf. Helv. 1. ar. 25. & 2. c. 18. Bohe. c. 9. Gal. artic. 13. Belg. ar. 31. Aug. ar. 14. Wittem. ar. 20 Sue. ar. 13..

The errors and adversaries unto this truth.

In error they remaine, who are of opinion, that

The due election, and calling of Ministers according to the Word of God, is of no such necessity to the making of Ministers: an erroneous fancie of the Anabaptists, and Family of Love.

That women may be DeaconsSigebert., Elders, and Bishops: the former, the Acephalians; the latter, the Pepuzians did maintaine.

A speciall care is not to be had both of the life and the learning of men; or that wicked men, of evill life; ignorant men, without learning; Asses, of no gifts; loyterers which doe no good; or favourers of superstition, and idolatrie, which doe great hurt, are to be admitted into the ministerie.

They are causes, which indeed are none, to debarre men from the ecclesiasticall function, as if men have beene twice married (an error of the RussiansLiberus retum Mosco. p. 20. b.) be marriedCoster. Enc. controv c. 15. de coel. sacerd., have had certaine wivesTest. Rhem. an. 1 Tim. 5.2., have not received the Sacrament of ConfirmationConc. Trid. sess. 23. c. 4., have beene baptized of Heretikes1 quaest. 1. vencum., these may not bee [Page 141] Priests say the Papists: or if either they have not been trained up in the family; or be not Elders in the said Family of LoveSuch ought not to busie themselves: — boot the Word. H. N. document. sent. c. 3. sect. 1. and 1. Exhort. c. 16. sect. 16..

24. Article. Of speaking in the Congregation in such a tongue as the people understand not.

It is a thing plainly repugnant to the Word of God, and the custome of the Primitive Church, to have publike prayer in the Church, or to minister the Sacraments in a tongue not understood of the people.

The Proposition.

Publike prayer, and the Sacraments, must bee ministred in a tongue understood of the common people.

The proofe from Gods Word.

THis assertion needeth small proofe. For who so is perswaded (as all true Christians of understanding, are) that what is done publikely in the Church by a strange language; not understood of the people, profiteth not the Congregation1 Cor. 14.6, 9, 14., edifieth not the weakeIb. 17.26., instructeth not the ignorantIb. v. 9., inflameth not the zealeIb. 7.11., offendeth the hearers, abuseth the people ^f, displeaseth GodMark. 15 8. Ib. 11.16., bringeth religion into contempt1 Cor. 14.23., easily will thinke, that where prayers be saidConf. Helv. 2: c. 22. Wittem. c. 27. Aug. de Missa, artic. 3. Suev. c. 2 [...]., or the Sacraments administred in a tongue not understood of the vulgar sort, neither is the Word of God regarded, nor the custome of the purer, and primitive Church observed.

This article no Church doth doubt of, and very many by their extant Confessions doe allow.

Adversaries unto this truth.

But there is nothing either so true, or apparant, which hath [Page 142] by all men at any time bin acknowledged, so contrary to this truth.

In old time the Ossens made their prayers unto God alwaies in a strange language, which they learned of Elexus their founderEpip haer. 19.: and the Marcosians, at the ministration of Baptisme used certaine Hebrew words, not to edifie: but to terrifie and astonish the minds of the weak, and ignorant peopleD. Iren. l. 1: c 8..

In these daies, the Turks performe all their superstitions in the Arabian language, thinking it not onely unmeet, but also an unlawfull thing for the common sort of persons, to understand their Mahometane mysteriesAn. Genfraeus a [...]lae Tu [...]. l 2..

The Iacobite Priests doe use a tongue at their Church ministrations, and meetings which the vulgar people cannot comprehendMagd. eccl. hist Gen. [...] 2 c. 5..

The divine Liturgie among the Russians is compounded partly of the Greeke, and partly of the Selavonian languageAlex Guag. de relig. Mose. pag. 2 [...]0..

The Papists will have all divine Service, Prayers, & Sacraments, and that thorow out the world, ministred onely in the Latine tongue, but which few men of the common people doe understand: some of them holding, that it is not necessary that we understand our prayersTest. Rhem. annot. p 463., and that prayers, not understood of the people, are acceptable to GodTest. Rhem. an. Mark. 21.6., and all of them maintaining that he is accursed, whosoever doth affirme, how the Masse ought to be celebrate onely in a vulgar tongueSi quis dixerit, lingu [...] tantū vulgari Missam cele [...]an debere, anathema [...]it. Conc. Trid. s [...]ss 21 cap. 9..

25. Article. Of the Sacraments.

Sacraments 1 ordained of Christ, be not only badges, or tokens of Christian mens profession: but rather they bee certaine 2 sure witnesses & effectuall signes of grace, and Gods good will towards us; by which he doth work invisibly in us, 3 and not onely quicken, but also strengthen and confirme our faith in him. ⁴ There bee two Sacraments [Page 143] ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Supper of the Lord. Those five commonly called Sacraments, that is to say, 5 Confirmation, 6 Penance, 7 Orders, 8 Matrimony, and 9 extreme Vnction, are not to be counted for Sacraments of the Gospel, being such as have growne partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptisme and the Lords Supper, for that they have not any visible signe, or ceremony ordained of God.

10 The Sacraments were not ordained of Christ to bee gazed upon, or to be carried about, but that we should duly use them. 11 And in such onely, as worthily receive the same, they have a wholesome effect, or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.

The Propositions.

1. The Sacraments ordained of Christ, be badges, or tokens of our profession which be Christians.
2. The Sacraments be certain sure witnesses, and effectuall signes of grace, and God his good will toward us.
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. Matrimony is no Sacrament.
9. Extreme unction is no Sacrament.
10. The Sacraments are not to be abused, but rightly to be used of us all.
[Page 141]11. All which receive the Sacraments, receive not therewithall the things signified by the Sacraments.

1. Proposition.

The Sacraments ordained of Christ, he badges or tokens of our profession, which be Christians.

The proofe from Gods Word.

THe Sacraments are badges or tokens both of Christians, and of Christianity.

Of Christians. For by them are visibly discerned, the faithfull, from Pagans: and Christians from the Iewes, Turks, and all prophane Atheists.

Of Christianity. For, as Circumcision in the old Law, 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 heartDeut. 18.16, 39, 6. Jer. 4.4. Acts 7.51. [...]m 12.28. Phil. 3.3. Col. [...].11., so Baptisme telleth us, that being once dead unto sinne, wee are to live unto righteousnesse, that all we that have been baptized unto Iesus Christ, have been baptized unto his death, &c. and must walke in newnesse of life, &cRom 5.3, &c.. for wee have put on ChristGal. 3.26., by Baptisme.

And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwayes bee fresh in memory; and that it should be celebrated, not with the old Leaven, neither in the Leaven of maliciousnesse, but with the unleavened bread of sincerity and truth1 Cor 5.8.: so the participation of one Loafe, and of one Cup in the Lord his Supper, doth commend unto our consideration a sweet concord; a brotherly unanimity; and a constant continuance in the true worship of God, without favouring of Idolatry in any respect1 Cor, 107..

This doe the godly in any their Churches, and throughout the world both teach, and testifieConfes Hel. 1 c. 29. & 2. ar. 20. Aug. ar. 13. S [...]x. ar. 12..

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The adversaries unto this truth.

Vngodly therefore and in a cursed state are they, which equall other things with the Sacraments, to discerne Christians from Pagans. So the Iacobites imprint the signe of the Crosse on their armes, foreheads, &c. to be knowne for ChristiansMagdeburg. ec. hist. Con. 12 c. 3., which contemne the Sacraments as of none account. So doe the AnabaptistsDulling. con. Anab, l 2. c. 4. Althamar. concil. Lo. pag. lo. 191..

There be (saith D. Saravia) which hold how the Sacraments were to bee administred onely at the first planting of the Church by the Apostles, and Evangelists: but doe not appertaine unto us in these dayesD. Saravia. def. tra. de divers. min grad. cap. 14.. It was also one of Matthew Hamants heresies, that the Sacraments are not necessary in the Church of GodHolinsh. chr. fol. 1299..

Which think the Sacraments are but onely civill, and ceremoniall badges of an outward Church; such generally be all Atheists, and hypocrites; particularly, the MessaliansTheodor. lib. c. 9. c. 11., and Family of Love, who thinke that for obedience sake to Magistrates, the Sacraments are to be receivedPatterne of the pref. Tem., but are to none effect to the perfect ones in the FamilyR [...]msels confess..

2. Proposition.

The Sacraments be certaine sure witnesses, and effectuall signes of Grace, and God his good will towards us.

The proofe from Gods Word.

INfinitely doth God declare his unspeakeable, and incomprehensible good will to man-ward, yet in these dayes by none outward things more notably, and effectually, than by the Sacraments: For

Of Baptisme saith Christ: He that beleeveth, and is baptized, shall be savedMark. 16.16.: and Peter, Amend your lives, and be baptized every one, &c. for the remission of sinsActs 2.38.: and Paul, Husbands, love your wives, even as Christ loved the Church, and [Page 146] gave himselfe for it, that he might sanctifie it, and cleanse it by the washing of water through the Word, &cEph. 5.25..

And of the Lords Supper saith our Saviour Christ, touching the Bread, This is my body, which is givenLuke 22.19., and broken for you1 Cor. 11.24.: and of the Cup, This is my blood of the New Testament, that is shed for many for the remission of sinnesMark. 26.28 Luke 22.20..

This truth doe the purer Churches of these dayes every where acknowledgeConfes. Helv. 1. ar. 20. 22. & 2 c. 19 20, 21. Bohe. c 11. 12, 13. Gal ar. 34, 38. Belgr. [...] 33. 35. August. ar. 9. 13. Witt. ar. 10 19. Suev. ar. 16. 18..

The adversaries unto this truth.

Contrary hereunto the Papists erroneously doe hold, that

The Sacraments of the new Law do conferre grace ex opere operato Concil. Trid sess. 7 can 8..

The Sacraments of the Old, and New Testament in this do differ, for that the Sacraments of the Old Testament did onely shadow forth salvation, but the Sacraments of the new did conferre, and work salvationConcil Flo [...]., and doe justifie (not onely signifie God his good will toward us) by reason of the worke done, which is the outward SacramentsBonavent lib. 4. [...]. 1 [...]. 5. Gab. Biel. l. 4. di [...]t. 1 p. 3..

3. Proposition.

By the Sacraments God doth quicken, strengthen, and confirme our faith in him.

The proofe from Gods Word.

BE baptized every one of you in the Name of Iesus Christ for the remission of your sinnes, and yee shall receive the gift of the holy Ghost, saith S. Peter Acts 2.38..

Christ gave himselfe for the Church that hee might sanctifie it, and cleanse it by the washing of water through the WordEph. 5.25, 26..

The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the communion of the body of Christ? saith Saint Paul 1 Cor. 10.19.. [Page 147] The same is affirmed by the reformed ChurchesConf. Helv 1. ar. 21. & 2. c. 10. 20, 21. ar 6. Bohem. c. 17. 12. Gal. ar. 34. Belg. ar. 33 34. Aug. ar. 13. Saxon. ar. 13. Suc. c. 17..

Howbeit this faith is not necessarily tyed unto the visible signes, and Sacraments. For

Without the Sacraments many have lived, and dyed, who pleased God, and are, no doubt, saved, either in respect of their owne faith (as we are to thinke of all the godly, both men who were borne, and dyed afore the institution of Circumcision, in the wildernesse, and in the time of grace, &c. yet by some extremitie, could not receive the Seale of the covenant) and women, who afore, and under the Law for many yeares, were partakers for no Sacrament, and never of one Sacrament, or that they be heires of the promise.

Some have faith: for they receive any of the Sacraments.

So had Abraham Rom. 49. [...]0., the Iewes, unto whom Peter preachedActs 2 41., the SamaritanesActs 8.12., the ChurchActs 8.37.; Cornelius the Centurion: and have the godly of discretion wheresoever not yet baptizedActs 10.42..

Some neither afore, nor at the instant, nor yet afterward, though daily they receive the Sacraments, will have faith; such are like unto Iudas Ioh 12.26., Ananias and Sapphira Acts 5., Simon Magus Acts 1 13., the old Israelites 1 Cor 10 5., and the wicked Corinthians 1 Cor. 11 37..

In some the Sacraments doe effectually work in processe of time, by the helpe of Gods Word read or preached, which engendreth faithRom. 10.1 [...]., such is the estate principally of Infants elected unto life, and salvation, and increasing in yeares.

The adversaries unto this truth.

Therefore doe they erre, which teach or hold, that

They never goe to heaven, which die without the Seales of the covenant: so thinke the Papists of infants which dye unbaptizedIavel. Phil. Contract. 4. de relicit. Chr c. 3 & Tigner. institu [...]. Theol. c. 16. sect. 4, &c. Spec peregr. quae [...]t. doc. 1. c. 3 q. 5..

They are damned (though they receive the Sacraments) that will not receive them, after the received, and appointed manner of the Church of RomeConcil Trid. sess 7. c. 13..

There is no way of salvation but by faithLear disc., hereby excluding infinite soules from the kingdome of heaven, which depart from this world before they doe beleeve.

[Page 130]None beleeve but such as are baptized, say the PapistsTest. Rhem. an. Gal. 5.27., as heare the Word of God preached, say the PuritanesLear. ds. c. p. 3..

The Sacraments give grace ex opere operato Test. Rhem. an. mar p. 357., and bring faith ex opere operato Ibid. an. mar. p. 391..

The Sacrament of Baptisme, is the cause of the salvation of InfantsIbid an. 1. Pet. [...].21..

4 Proposition.

Christ hath ordained but two Sacraments in his Gospel.

The proofe from Gods Word.

A Sacrament, according to the etymologie of the word (as the Schoolemen doe write) is a signe of an holy thing, which being true, then have there bin, and still are, by so many above either two, or seven Sacraments, as there be, and have beene above two or seven things, which are signes of sacred and holy things.

But according to the nature thereof, a Sacrament is a covenant of God his favour to man-ward, confirmed by some outward signe, or Seale instituted by himselfe: which also hath been sometimes speciall either to some men, and that extraordinarily by things naturall sometimes, as the tree of Life was to Adam G [...]n. 2.3., and the Rainbow to Noah Gen. 9.9, 13.; and sometimes by things supernaturall, as the smoaking furnace was to Abraham Gen. 15.17, 18., the Fleece of wooll, to GedeonIudg 6.37., and the Diall, to Ezeckiah 2 King. 20 7.11. Isa. 38.8.; or to some Nation, as the Sacrifices, Circumcision, and the Paschall Lambe was to the Iewes.

And sometimes generall to the whole Church Militant, and ordinary, as in the time of the Gospel. And then a Sacrament is defined to be a ceremony ordained immediately by Christ himselfe, who by some earthly, and outward element, doth promise everlasting favour, and felicitie to such, as with true faith, and repentance, doe receive the same. And such Sacraments in the New Testament we finde only to be BaptismeMatth. 18.19. Mark. 16.16. [...] Ioh. 3.5. Acts 2.38., [Page 133] and the Lords SupperLuke 22.19. Joh. 6.53. 1 Cor. 11.24..

This is the judgement also of the Churches ProtestantConf. Helv. 1. ar. 20. & 2. c. 19 Basil. ar. 5. sect. 2. Gal. ar. 35. Belg ar. 33. Saxon ar. 12. Suev. ar. 16..

Errors and adversaries unto this truth.

In a contrary opinion are divers, and namely,

The Iewes, and Turks: for they deny all the Sacraments of the Church, as we doe hold them.

The Eutychites, who say that prayer onely, and not the Sacraments, are to be usedTheodoret..

The Schwenkfeldians, who contemne not onely the word preached, but the Sacraments also, as superfluous, depending wholly upon revelations.

The Banisterians, who thinke there will be a time, and that in this world, when we shall need no SacramentsVnfold of untruths..

The Papists, who publish

That wee leave out no lesse then sixe of the seven SacramentsHow let reas. 7..

How there be seven Sacraments of the New TestamentCatech. Canis. Vaux..

That he is accursed that shall say there be either more, or fewer then seven Sacraments: or that any of them is not verily, and properly a sacrament; or that they be not all seven instituted of Christ himselfeTest. Rhem. an Jam 4.24. Concil. Trid. sess. cap. 1..

That there are seven Sacraments, whereof two are voluntary, and at the discretion of men to be taken, or not, as Matrimony, and holy Orders; and five are necessary, and must be taken; and of these five, three, to wit, Baptisme, Confirmation, and Orders, are but once to be taken, because they imprint an indelible Character in the soule of the receivers: and foure be reiterable, and may often be received, as the Sacrament Eucharisticall, Matrimony, Penance, and extreme Vnction, because at their first ministration, they leave in the soule no indelible CharacterStella Cleticorum..

5. Proposition. Confirmation is no Sacrament.

[Page 150]Touching Confirmation, the sentence, and judgement of the true Church is that rightly used, as it was in the Primitive Chured, it is no Sacrament, but a part of Christian discipline, profitable for the whole Church of God. For the ancient Confirmation was nothing else then an examination of such as in their infancie had received the Sacrament of Baptisme, and were then, being of good discretion, able to yeeld an account of their beliefe, and to testifie with their own mouthes what their Sureties in their names had promised at their Baptisme: which confession being made, and a promise of perseverance in the Faith by them given, the Bishop by sound doctrine, gave advice, and godly exhortations, confirmed them in that good profession: and laying his hands upon them, prayed for the encrease of Gods gifts and graces in their minds.

The Popish confirmation all Churches of God with us utterly doe dislike, as no Sacrament at all, instituted by ChristConf. Saxon. ar. 16. Wittem. c. 11. See the Prop. immediately precedent..

Errors, and adversaries of this truth.

Contrariwise the Synagogue of Rome teacheth, that Confirmation is a Sacrament, whereby the grace that was given in Baptisme, is confirmed, and made strong by the seven gifts of of the holy Ghost.

Of which their Confirmation they give us foure things principally to observe, viz.

1. The substance, or matter, which is holy Chrisme confect, (as they say) and made of Oyle olive, and Balme consecrated by a Bishop.

See Canis. catech. chap. 42. The forme, and manner of ministring the same, consisting of the words of the Bishop, which are, I signe thee with the signe of the Crosse, and confirme thee with the Chrisme of salvation, in the name of the Father, &c. and of the actions both of a Godfather, or Godmother, already confirmed, holding up the childe to the Bishop: and of the Bishop, crossing him which is to be confirmed on the forehead, with oyle, and next, striking the party confirmed on the eare.

[Page 151]3. The minister who must be a Bishop, and none inferiour MinisterNunquam erit Christianus, nisi in Confirmatione Episcopali fuerit confirmatus. De consecra. dist. 5. cap. & Jejuru..

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 given boldly to confesse the name of Christ, and all things belonging to a Christian man.

The holy Ghost is given to the full,

And perfect strength of the minde is attained.

But in so teaching, dangerous and very damnable doctrine doe they deliver. For

It is an error that confirmation is a Sacrament: because it hath no institution from God, which is necessary to all, & every sacrament, inasmuch as a sacrament cannot be ordained but by God onely, even as the Papists themselves doe confesseCatech. Trid. tit. de Confit..

To say that Popish confirmation is grounded upon Gods word, is to speake foule untruths. For in the Scripture there is mention, neither of the matter, that it must be Chrisme, and that made of oyle olive, and Balme, and the same consecrated of a Bishop; nor of the forme, that either a Bishop must signe the party to be baptized, with the signe of the Crosse; or that a Godfather, &c. must be thereat; nor of the Minister, that of necessity he must be a Bishop, that is to confirme: nor of the effects, that thereby sins are pardoned, and released, and Baptisme consummated, and made perfect.

It is an error to say, there is any other oyntment given to the strengthening of the Church Militant, besides the Holy Ghost. Ier. 2.27.

It is an error to maintaine, that any Bishop can give heavenly graces to any creature.

It is an error to ascribe salvation unto Chrisme, and not only unto Christ.

It savoureth of Donatisme, to measure the dignity of the Sacraments, by the worthinesse of the Ministers.

It is an error to say, that men cannot be perfect Christians, [Page 152] without Popish Confirmation.

It is an error, that by confirmation the holy Ghost is given to the full.

6. Proposition. Penance is no Sacrament.

Touching penance, the Papists doe publish foure things to be noted, whereof none of them is truely grounded upon the Word of God.

Canis. Catec. cap. 4. Catec. Trid. de poen.First, the matter, which they doe say is partly the actions of the person penitent, which are sufficient contrition of his heart: perfect confession of all his sinnes, and that in particular, with all the circumstances, as of time, place, &c. and satisfaction by deeds, which maketh an amends for all his offences: and partly the absolution of the Priest.

Secondly, the Forme, which in the Priest is the words of Absolution, which he uttereth over the sinner: in the person penitent, it is his kneeling downe at the Priests feet; his making the signe of the Crosse upon his brest; and his saying, Benedicite, to his ghostly father. The Priest (say they) beareth the person of God, and is the lawfull iudge over the penitent; and may both absolve from the guilt of sinne, and inflict a punishment: according to the offence.

Thirdly, the minister, who ordinarily is the Curate of every parish; but extraordinarily, and in the time of great necssitie, or by licence, is any Priest. And yet some sinnes are so grievous, as none may absolve but either the Bishop, or his Penitentiary, as the crime of Incest, breaking of vowes, Church-robbing, Heresie, adultery: and some againe none remit, or pardon, but the Pope onely, or his Legate, as burning of Churches: violent striking a Priest; counterfeiting of the Popes Bulles, &c.

Fourthly, and last of all, the effect. Hereby, they say, the penitent sinner is purged, absolved, & made as cleane from all sinne, as when he was newly baptized, and besides, enriched [Page 153] with spirituall gift, and graces.

The consideration hereof hath mooved, besides the Church of England, all other Churches reformed, to shew their detestation of this new Sacrament, as having no warrant from Gods WordConf. Helv. 1. c. 14. 19. Bohe. c. 4. August. ar. 3. 11, 12. Saxon. ar. 16. 17. Witte. ar. 13. 15. Suc. 28..

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, unto a Priest, as it is impossible: so it is never enjoyned by God, nor hath ever beene practised by any of Gods Saints.

That any man in any measure, can satisfie for his sinnes, it is blasphemy to say, and against the merits of Christ.Test. Rhem. in Colos. 1.26. And yet doe the Papists teach it, as also that one man may satisfie for another.

An untruth is it, that any Priest, Bishop, or Pope, hath power at his will to forgive sinnes; or can enjoyne any punishment that can make an amends unto God for the least offence.

If penance purge men, and make them cleane from all sin, 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 it is dispersed every where in their bookesVaux catec. c. 4. Catech. Trid. de poenit. Test. Rhem. annot. Matth. 12.31. Hils quartron. 13. reas. p. 65. Pel. de Seto. meth. confess. par. 4. p. 156. a..

7. Proposition.

[Page 154] Orders is no Sacrament.

The Churches 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 observe none order in speaking of the same. For among them,

Canis. Catec.Some doe make seven orders: whereof some they call inferior, and some superior: the inferior be the orders first of Porters, whose office is to keepe the doore: to expell the wicked, and to let in the faithfull: next, Exorcists, or Conjurers, which have power to expell the devils: thirdly, Lectors, or Readers, who are to reade Lessons, and bookes in the Church: and fourthly, Acolytes, or Candlebearers, whose office is to beare Cruets to the Altar, with wine and water, and to carry about Candles and Tapers.

The superior is the order of Subdeacons, Deacons, and of Priests. The Subdeacons are to reade the Epistle or Service time, to prepare necessaries for ministration; and to assist the Priest in ministration. The Deacons duty is to reade the Gospel, and also to assist the Priest in ministration. The Priest his part, and office is, to minister Sacraments, that is to say, Baptisme, Penance, the Eucharist, and to sacrifice for the quicke and the dead, Anoiling of the sicke, and Matrimony.

Others, numbring the seven sacraments, doe quite overpasse in silence the sacrament of Order, and in place thereof mention the sacrament of Priesthood, as Vaux, of Bishopdome, as Hugo the Cardinall, or Archbishopdome, as W. Paris.

These seven Orders, say some Papists, as Lombard Lib. disc. 24. cap. 1., are seven sacraments: which added to the other sixe, make 13. sacraments: and are from Christ, and his Apostles timeTest. Rh [...]m a [...] ot. marg. p. 571., yea were instituted even by Christ himselfeIb [...]d annot. Luke 22.19..

Which their assertions are besides the Word of God. For in the holy Scripture,

Where can it be seene that either orders, as some can make [Page 155] one, or seven Sacraments; or Priesthood, as others thinke, is a Sacrament? what element hath it? what forme? what promise? what institution from Christ?

Where can any of those hideous titles of Porter, Exorcist, &c. be found ascribed to any Minister of the new Testament? or the manner of their creation, or offices established?

Some Papists themselves doe write, that all inferiour orders are not grounded upon Scripture, but some of them come by traditionMajoran. clyp milit. eccles lib. 1. c. 9.. And Peter Lombard saith plainely, that five of the seven Orders neither can be read in the Word of God; nor yet were heard of in the Primitive ChurchLomb. lib. 4. diss. 24..

Where is it appointed to the Ministers of the new Testament, onely to minister Sacraments? or to minister moe then two, viz. Baptisme and the Lords Supper?

By what one place of Scripture have Priests authoritie to offer sacrifice, and that for the quicke, and the dead also?

Where without extreame blasphemy can they shew that our Saviour Christ was a Porter, an Exorcist, an Acolyte, &c. and not alwaies in his Church, a King, a Prophet, and a Priest?

8. Proposition. Matrimony is no Sacrament.

Matrimony is a state of life, holy, and honourable among all menHeb. 1 [...].4.. Howbeit, to say that the same is a Sacrament instituted, and that by Christ, as the Papists doeConc. T [...]id. Ses. 7. cap. 1. Test. Rhem. annot; Ephes. 5.32. Catech. Vaux. Canis., we cannot be induced, and that for divers reasons.

For marriage, or the wedded state, was never commanded by God to be taken for a Sacrament.

Againe, it hath neither outward element; nor prescribed forme; nor promise of salvation, as a Sacrament should, and Baptisme, and the Lords Supper have.

Besides, Matrimony may be entred into, or not, at our discretion. But it is not at our choice to be partakers, or not to participate of the Sacraments, if we may come by them.

[Page 156]Moreover, Matrimony was ordained even by God himself in the time of mans innocencyGen. 24. Matth. 19.4, 5, 6., but the Sacraments of the New Testament were instituted by Christ.

Finally, it was no sacrament to the Fathers afore and in the time of the Law; and therefore is no sacrament to us.

Hereunto subscribe the Churches of God else-whereConf. Helv. 1. ar. 20. 37. & 1. c. 19 29. Basil ar. 5. Bohe. c. 9. Gal. ar. 24. 35. Belg. ar. 33. Aug. ar. 25. 6. Saxon. art. 12. 18. Wittemb. c. 21. 26. Suc. c. 12. 15.; all of us opposing our selves against the manifold adversities of this truth: whereof

Some have too highly conceived of the wedded state; such are the Papists, when they will have it to be a sacrament, as hath been said; and such were the Vigilantian Bishops, who would take no men into the Clergie, except they would be married firstD. Heron advers. Virgil..

Others againe too basely, and badly thinke of Matrimony, defending (some of them,) how it is not meete that any man or woman should marry at all; such were the Gnosticksc 1. Epiphan., the MarcionitesTertul. contra Mar. lib. 4., the TatiansEpiphan., the MontanistsEuseb., the ManichiesD. August. de haeres., the HierarcitesIbid. August., and the ApostolikesEpiphan..

That any man, or woman should twice marry, the husband or wife being dead; of this minde were the CatharansD. August. de haeres., OrigenD. Origen. in [...]o [...]. 19., and TertullianTertul. lib. de monog..

That some kinde of persons should never marry, as namely, those which have taken holy OrdersTest. Rhem annot., or be of spirituall kindredTim. 3.2. See more afterward, artic. 32. 1. Pet. Lombard. lib 4. dist. 42. By spiritual kindred which is between the partie that is baptized, or confirmed, and his Godfathers, and Godmothers, and also between the Godfather, or Godmother, and the parents of the child baptized, or confirmed (matrimony may not be either contracted, or continued) Canis. catech. c. 4.; these errors the Papists doe hold.

Lastly, that any persons should not be married but by popish priests; thinking all those men and women not lawfully married, which are coupled together by Protestant ministers: and therefore have new married such persons. So did the Papists both in the Low countriesSupplic. of the Prince of Orange unto King Philip., and in France Calvin. epist. fol. 266. and Chron. of France..

8. Proposition. Extreame unction is no Sacrament.

[Page 143]The Papists doe take Anoyling of the sick (which they call extreme Vnction) for a Sacrament, whereof (as they write)

The matter is oyle hallowed by a Bishop; wherewith the sicke person is anoyled upon the Eyes, Eares, Mouth, Nose, Hands, and Feet.

The forme of the words, which the Priest speaketh, when he doth anoint the sick person in the foresaid places, is, saying: By this Oyle God forgive thee thy sinnes, which thou hast committed by thine Eyes, Nose, Eares, and Mouth, by thine Hands and by thy Feet: all the Angels, Archangels, Patriarches, Prophets, Apostles, Evangelists, Martyrs, Confessours, Virgins, Widdowes, Infants, heale thee.

The Minister thereof usually is a Priest; but may bee any other Christian.

The effect of anoyling is to purge, and put away veniall sinnes, committed by mis-spending of our senses; as also sins forgotten.

In this Antichristian doctrine many errors bee contained. For,

In respect of the matter, the Papists make of a greasie matter, a spirituall oyntment; whereas there is none oyntment spirituall but the holy Ghost.

In respect of the forme, the onely propitiator, and mediator betweene God and man, Christ Iesus is blasphemed; and the merit; and power of his death, ascribed unto greasie oyle. Besides, Christ is not acknowledged for the onely Saviour of mankinde, and Physician of our soules; but other Physicians he called upon besides him.

In respect of the Minister, they hold how any man hath power to forgive sinnes, which belongeth unto God alone: also, that other men, yea women (and not the Ministers of the Word onely) may be the Ministers of the Sacraments.

In respect of the effect, they teach us (which is utterly untrue) that neither all sinnes be mortall; nor that Christ hath cleansed such as be his, from all their sinnes, by his precious bloud.

[Page 158]

10. Proposition.

The Sacraments are not to be abused, but rightly to be used of us all.

The proofe from Gods Word.

In the Word of God the right use of the Sacraments, and the ends of their institution are evidently set downe. For

Concerning Baptisme, Christ saith, Teach all Nations, baptizing them, &cMath. 28.29.. He that shall beleeve, and be baptized, shall be savedMath. 19.16..

Touching the Lords Supper, saith our Saviour, of the Bread, Take eate, &c. and of the Cup, Drink ye all of itMath. 26.26, 27.: and S^t. Paul, The cup of blessing, which we blesse, is it not the communion of the bloud of Christ? The bread which wee breake, is it not the communion of the body of Christ1 Cor. 10.16.?

This truth doe the Churches reformed by their Confessions subscribe untoConf. Helv. 1 ar. 22. & 2. c. 20. & 2 c 20, 21. Bohem c. 11. 13. Gal. ar. 35 38. Belg [...]. 34. 35. Aug. ar. 2. 9. Sax ar. 13. 15. Wit [...] c. 10. 19. Su [...]v. c. 13. 18..

The errors and adversaries unto this truth.

Then greatly doe they sinne, who either do not use the Sacraments at all, as doe the ScwenfeldiansSee in [...] art. prop. 1., or minister them but unto whom they list: so is Baptisme of the ServetiansCalvin. epiph. 118., and AnabaptistsSl [...]dan. c [...]mmon. l. 9., ministred onely unto elder persons, and denied unto Infants, and so is the same Sacrament, of the Marcionites, ministred unto single persons, but denied unto married folks [...]ert. contra Marcion. lib. 1. & 4.: or doe abuse them.

So abused is baptisme by them who baptize things without reason, yea sometimes without life, or sense: so have the Papists baptized both Bels, and Babels, as the great Bel of S. Iohn de Lateran at Rome, by Pope Iohn the 14. who named it Iohn after his owne nameCypr. Valera of the Pope &c, p. 55. and the great Bell of Christs Church in Oxford,D. Humfre. [...] su [...]ll [...]. p. 81. which D. Tresham the Vice chancellor, named Mary; Babels, as the Duke of Alvas chiefe Standard, which hee used [Page 159] in the Low Countries, was baptized by Pius Quintus. Ann. 1568. and called Margaret by the said PopeD. Morison. de depray. R [...]. Orig pag. 24., and so the Cataphrygians baptized the dead bodies of menPhilastrius..

Againe, Baptisme was abused by the Marcionites, when they baptized the living for the deadTert. contra Mar. lib. 4., also by the NovatiansD. Cypr [...]d Iulian., and PapistsSuc. ar. 23. prop 3., when they rebaptized Infants afore baptized, as they termed them, by Heretikes.

And so abused was the Lords Supper by certain Heretikes, condemned in a Councell at Carthage, whose manner was to thrust the Sacrament into the mouthes of dead menConc. Carthag. 3. can. 6., and is by the Papists, whose guise is to use it magically,Art. of the peace between Spaine and Eng. ar. 1 1604 ar. 2. concer. a moder. See more in the Art. of Bap the L. Supper also, ar. 28. prop 5. as a salve against bodily sicknesse, and adversity: also to carry the same about pompously, and superstitiously in the open streets, to be adored of the beholders.

11. Proposition.

All which receive the Sacraments, receive not therewithall the things signified by the Sacraments.

The proofe from Gods Word.

VVE reade in the holy Scriptures; that

Some persons doe receive the Sacraments, and the things signified by the Sacraments, which are the remission of sins, and other spirituall graces from God: and so received was the Sacrament of Baptisme, of Cornelius Acts 10.47., and the Lords Supper, of the good DisciplesMarke 18.26, &c., and the godly CorinthiansIohn 13.22 [...].

Some againe receive the Sacraments, but not the things by them signified: so received was Baptisme of Simon Magus Acts 8.13., and the Lords Supper of Iudas Iohn 13.26., and so receive the Atheists, Libertines, and impenitent persons1 Cor. 11.17, &c..

And some receive not the Sacraments at all, and yet are partakers of the things by the Sacraments signified: such a communicant was the Thiefe upon the CrosseLuke 23.43, 44..

[Page 160]This maketh us to conceive well both of those men, and women, which would, and yet cannot communicate in the publike, and Christian assemblies; and of the children of Christian parents, which depart this world unbaptized.

Furthermore, it is apparent, how

Salvation is promised to such as are baptized, yet not simply in respect of their baptisme, but if they doe beleeveMar 16.16..

Againe, S^t. Paul saith, Whosoever shall eate the bread, or drink the Cup of the Lord

Vnworthily, shall bee guilty of the body and bloud of Christ1 Cor. 11 27..

And this the purer Churches every where doe acknowledgeConfes. Helv. 1. ar. 10 and 2. c. 19 21: Basil. ar. 3. 6. Bohem. c. 11. 13. Gal. ar. 24. 36, 37. Bel. ar. 33 35. Aug in 3 13. Saxon. ar. 13. 24. Wit. c. 10. Suet. c 17.

The adversaries unto this truth.

The Papists therefore be in a wrong opinion, which deliver that,

The Sacraments are not onely Seales, but also causes of graceTest Rhem. an. 1. Pet. 3.21, and

The Sacraments doe give grace, even because they be delivered and received, ex opere operato Ibid. annot. marg. p. 357..

26. Article. Of the unworthinesse of the Ministers, which hinder not the effect of the Sacraments.

Although in the visible Church the evill be ever mingled with the good, and sometime the evill have chiefe authority in the ministration of the Word, and Sacraments: yet forasmuch as they doe not the same in their owne name but in Christs, and doe minister by his commission, and authority, we may use their ministery, both [Page 161] in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednesse, nor the Grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments ministred unto them, which are effectuall, because of Christs institution, and promise, although they be ministred by evill men.

Neverthelesse it appertaineth to the discipline of the Church, that enquiry be made of evill ministers: and that they hee accused by those that have knowledge of their offences, and finally, being found guilty, by just judgement be deposed.

The Propositions.

1. The effect of the Word, and Sacraments, is not hindred by the badnesse of ministers.
2. Evill ministers are to be searched out, convicted, and deposed, but orderly, and by the discipline of the Church.

1. Proposition.

The effect of the Word, and the Sacraments, is not hindred by the badnesse of ministers.

The proofe from Gods Word.

OF the ministers ecclesiasticall the Church is to conceive neither too sinisterly, as though their unworthinesse could make the Word and Sacraments the lesse effectuall to such as worthily do heare, and receive them: nor on the other side too highly, as if the dignity of their calling were cause good enough, that what they doe, or say ex opere operato, take happy effects.

These things from the Scriptures are manifest, which teach us, that wicked ministers, even the Scribes and Pharises fitting [Page 162] in Moses chaireMatth. 23.1., and preaching Christ, though through envie, strife, and contentionPhil. 1.15., are to be heard; and many administer the Sacraments; as did the ordinary Priests among the Iewes, whereof very many, both afore, and after that our Saviour came into the world, were most wicked men: and the best are but the Ministers of God1 Cor. 4.1., and Gods labourers1 Cor. 3.9..

Also the purer Churches beare witnesse hereuntoConfes. Helv. 1. ar. 15. 20, 22. Hel. 2. 1. 18, 21 Bohe. c. 11. 12. Gal. ar. 3. 35. Aug ar. 8. Sax ar. 1 [...]. 13. Wit. ar 31. Suc. ar. 13.

Neither is he (whosoever) that planteth any thing, neither he that watereth, but God that giveth the encrease, saith Saint Paul 1 Cor. 3.7.. And a signe of a good spirit is it, to regard not so much who speaketh, a ministreth, or what is uttered, and offered from God.

Errors, and adversaries unto this truth.

The due consideration of the premises will both settle us the more firmely in the truth; and make us the more carefully to abhorre all adversaries thereof, as in old time were the Donatists, and the Petilians, who taught that the Sacraments are holy, when they be administred by holy men, but not elseD August. in Psa. 100. & 32. Idem contra P [...]til. l. 1. c 4.: also the Apostolikes, or Henricians, who had a fancie that he was no Bishop, which was a wicked manMagdeburg. eccles. hist. C [...]nt. [...]2. cap. 5. fol [...]44..

Among the Fathers also, Cyprian, and Origen were not found in this point. For Cyprian published, that no minister could rightly baptize, who was not himselfe endued with the holy GhostD. Cyprian, epist. lib. 1. lib. ad Mag. ep. 6.: he further delivered, that whosoever doe communicate with a wicked minister, doe sinneIbid. ep. 4..

Origen held, that in vaine did any minister either bind, or lose, who was himselfe bound with the chaines of sinne, and wickednesseD Orig in Math. [...]1 act. 1..

Such adversaries in our time be the Anabaptists, the Family of Love, the disciplinarians (usually termed Puritans;) the Sabbatarians; the Brownists; and Papists. For

Wilk. against the l a ar. 14. p. 66.The Anabaptists will not have the people to use the ministery of evill ministers: and thinke the service of wicked Ministers unprofitable, and not effectuall: affirming that no man, who is himselfe faulty, can preach the truth to others.

[Page 163]The Family of Love doe say, that no man can minister the upright service, or ceremonies of Christ, but the regenerateH. N. evang. c. 23. 6. 2., also that wicked men cannot teach the truthFam 1. epist. to M. Rogers..

The disciplinarian Puritanes do bring all ministers which cannot preach, and their services into detestation. For their doctrine is, that

Where there is no Preacher, there ought to be no minister of the SacramentsLear. disc. p. 62..

None must minister the Sacraments which doe not preachT. C. 1. c. p. 104..

The Sacrament is not a Sacrament, if it be not joyned to the Word of God preachedBer. de Loquercas of the Church c. 10..

It is a sacriledge, to separate the ministration of the word preached, from the SacramentsLear. disc. p. 60..

Of these mens opinions be the Sabbatarians among us. For their doctrine is to the common people, that unlesse they leave their unpreaching ministers every Sabbath day, and goe to some place where the Word is preached, they do prophane the Sabbath, and subject themselves unto the curse of GodD. B. doc. of the Sab. 2. booke p. 173..

So the Brownists; No man is to communicate (say they) where there is a blind, or dumbe ministeryR. H. on Psal. 122..

The Papists 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 Priest which hath a wifeB. Iewel on Ag. 1. ser..

The Rhemists doe publish, how

The Sermons of heretikes (and so tearme they all Protestant ministers) must not be heard,Test. Rhem. annot. tit. 3. 10. Ibid. an. Mar. 3.13. though they preach the truth. Their prayers and sacraments are not acceptable to God, but are the howling of wolves.

2. Proposition.

Evill ministers are to be searched out, convicted, and deposed but orderly, and by the discipline of the Church.

[Page 164]The wicked, and evill ministers must not alwaies be endured in the Church of God. For they are the evill and unprofitable servantsMath. 25.26., the eyes, which doe offendMath. 18.9., the unsavoury saltMath. 5.13., which are carefully to be seene unto; and if admonitions will not serve, deposed: yet orderly, and by the discipline of the Church. For that God which appointed a government for the civill state, hath also given authority unto his Church to punish offenders, according to the quality of their transgressions. And so may we reade in the Word of God.

Let the Church say our SaviourMath. 18.17..

Let such a one by the power of our Lord Iesus Christ, be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord Iesus, saith Saint Paul ^e.

So the neighbour ChurchesHelv. 2. c. 18. Bohe. 2. c. 18. ar 11. Suev. ar. 35..

Adversaries unto this truth.

Then deceived, and out of the way, are the Brownists, and Barrowists, which are of minde, that

Private persons in themselves have authority to depose unmeet ministers; and to punish malefactorsR.H. in Psal. 121. p. 117..

Every particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments, &c. to call men unto repentance, &cBar. disco. p. 56., to reproove the faults of the Church; and to forsake that Church, which will not reforme her faults upon any private admonitionGiff. repl. unto Bar. and Gr. in the end..

For want of the due execution of discipline against persons offending, and malefactorsBrowne tract. of the life, and meane Bred. detect. p. 121., both women may leave their husbands (as some have done,) and husbands their wives, and goe where it is in force. See more in Art. 33. Prop. 1.

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27. Article. Of Baptisme.

1 Baptisme is not only a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not Christened, but 2 it is also a signe of regeneration, or new birth, whereby as by an instrument, they that receive Baptisme rightly, are grafted into the Church, the promises of the forgivenesse of sinne, and of our adoption to the Sonnes of God, by the holy Ghost, are visibly signed, and sealed: Faith is confirmed, and grace encreased by vertue of prayer unto God.

3 The Baptisme of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

The Propositions.

1. Baptisme is a signe of Profession, and marke of difference whereby Christians are discerned from other men, that be no Christians.
2. Baptisme is a signe or seale of the Regeneration, or new birth of Christians.
3. Infants, and young children, by the Word of God, are to be baptized.

1. Proposition.

Baptisme is a signe of Profession, and marke of difference, whereby Christians are discerned from other men, that be no Christians.

[Page 166]

The proofe from Gods Word.

HOw the Sacraments are tokens: and therefore that Baptisme is a signe of the true Church; which be Christians, it is apparant from Gods Word in the fift proposition of the nineteenth Article afore going; and the same doe the Churches of God acknowledgeConf. Helv 1 ar 20 & 2. c. 19.20. B [...]l [...]. [...]. 2. Gal. [...]. [...] Belg. [...]r. [...]4. [...]. 13. [...] ar. 12..

Errors and adversaries unto this truth.

This declareth us to be sound Christians, and

Not Nazarens, who were with the Iews circumcised, and baptized with Christians, and so (as Hierome writeth of them) were neither Iewes, nor ChristiansD. Heron. in epist. ad Aug. [...] haeres..

Not Manicheans, which baptize not anyD. August..

Not false Christians1 Cor. 15., or MarcionitesTertul. co [...] [...] Mar. lib. 4., which did baptize the living for the dead. Which Marcionites also denied Baptisme unto all married persons, and baptized none but persons single, virgins, widdowes, and women divorced from their husbandsTertul. Ibid..

Not Origenists, who maintaine a Baptisme by fire; as also that after the resurrection of our bodies, we shall have need of BaptismeOrigen. in Luk. hom. 14..

Not of Matthew Hamants opinion, (that Norfolke Heretike) which stood in it to the death, that Baptisme is not necessary in the ChurchHolinsh. chr. fol. 1299..

Not Anabaptists, which number Baptisme among things indifferent, and so to be used, or refused, at our discretionBullin. contra Anabap. lib. 2. cap. 1..

Not Familists, which say there is no true Baptisme, but onely among themselvesH N. 1. exhor. cap. 7..

Not Papists, who both baptize Bels, and Babels, as afore hath bin shewed, art. 25. prop. 10. and also make the vowe, and profession of the Monachall, or life of a Monk, as good a token of Christians, as BaptismeT. Aquinas 1.21. de ingre. [...]elig p. 119..

[Page 167]

2. Proposition.

Baptisme is a signe or seale of the Regeneration, or new birth of Christians.

The proofe from Gods Word.

BAptisme, of S. Paul is called the washing of the new BirthTit. 3.5., of others, the Sacrament of the new Birth, to signifie how they which rightly (as all doe not) receive the sameSee afore ar. 25. p. 11., are ingrafted into the Body of Christ1 Cor. 12.13, as by a seale be assured from God, that their sinnes be pardoned, and forgivenActs. 2.38., and themselves adopted for the children of GodTit. 3.5., confirmed in the faithMark 19.16., and doe increase in grace, by vertue of prayer unto GodAct. 2.14, 42..

And this is the constant doctrine of all Churches Protestant and reformedConf. Helv. ar. 21. & 2 c. 20 Boh. c. 12. Gal. ar. 35. Belg. ar. 34. Aug. ar. 9. Saxon. ar. 23. Wittem. c. 10. Suev. c. 19..

The errors and adversaries unto this truth.

But no part of the true Church thinketh as many old heretikes, viz. that

The baptized of the Orthodoxall ministers, are to be rebaptized, as said the NovatiansCyp. ad Joh..

Originall sinne is not pardoned in infants, as said the Pelagians, because they have no such sinne in them at allD. August de pec. mer. lib. c. 20..

Onely sinnes past, and not sinnes future, or not yet committed, are by Baptisme cleansed, as the Messalians heldTheod. dimider c. de Bapt..

Being once baptized, we can no more be tempted, as thought the Iovinians: which was the error also of the PelagiansMag. cc. hist. Cen. 4 c. 5. fol. 381..

The Baptisme of water is now ceased: and the Baptisme of voluntary bloud by whipping is come in place thereof, without which none can be saved, as the Flagelliferans publishedGerson. tra. contra [...]lage [...]..

We also condemne the opinion

Of the Russeis, that there is such a necessity of Baptisme, as [Page 168] that all that dye without the same,Russie commonweale, c. 24. p. 98 b. are damned^f.

Also of the Banisterians, which say that the water at Baptisme is not holy, in respect that it is applyed to an holy use; and that the ordinary, and common washings among the Turks, and Iewes, is the same to them that Baptisme is to usBanist. errors printed by T. Man..

Likewise of the Family of Love, which conceive basely of this Sacrament, calling it in derision, Elementish water, and of no better validitie, or vertue then common waterN.N. evang c. 16. sect. 5.6..

Also the Anabaptists, who ascribe no more unto Baptisme, then unto any other thing, civilly discerning one man from another; and say that the Sacraments of the New Testament are no instruments to raise, or confirme faithAlthemar. concil. lo. pugnan. lo. 131..

And lastly of the Papists, who maintaine that

Baptisme serveth to the putting away of originall sinne onely [...] Tho. de [...]c. Altari..

Baptisme bringeth grace, even ex opere operato Test. Rhem. an. Gal. 3.27..

3. Proposition.

Infants, and young children, by the Word of God, are to be baptized.

The proofe from Gods Word.

ALthough by expresse tearmes we be not commanded to baptize young children: yet we beleeve they are to be baptized, and that for these, among other reasons:

1. The grace of God is universall, and pertaineth unto all: Therefore the signe, or Seale of grace is universall, and belongeth unto all, so well young as old.

2. Baptisme is unto us, as Circumcision was unto the Iews. But the Infants of the Iewes were circumcised. Therefore the children of Christians are to be baptized.

3. Children belong unto the Kingdome of HeavenMatth. 13.14., and are in the covenant; therefore the signe of the covenant is not to be denyed them.

4. Christ gave in commandement that all should be baptizedMatth. 28.19, [Page 169] therefore young children are not to be exempted.

5. Christ hath shed his blood aswell for the washing away the sinnes of children, as of the elder sort. Therefore it is very necessary that they should be partakers of the Sacrament thereof.

All Christian Churches allow of the Baptisme of InfantsConf. Helv. 1 ar. 21. & 2. c. 20. ar. 35. Belg. ar. 34. Aug. ar. 13. Sax. ar. 13. Wit. c. 10. Suc. cap. 17..

The adversaries unto this truth.

The premises declare, that

They slander us which say, that all Protestants deny the Baptisme of children to be necessary, and this is Runagate Hils reportHils quart. reas. 14..

They erre which oppugne this truth, as doe many persons, but not after one, and the same sort. For

Some utterly deny that Infants, or young children are to be baptized: so did the PelagiansD. August. de Ver. Apo. se. de Bap par., the Heracleans, and the HenriciansMag. eccles. hist. con. 12. c. 5.; and so doe the Anabaptists, whereof said some, how baptisme is the invention of Pope Nicholas, and therefore naughtBullin contra Anbap. l. 1., others, that baptisme is of the devill. So thought Melchior Hoffeman Ibid. l. 2 c. 13., so also doe the Swermerians (a sect among the said AnabaptistsAlthemar lo. pug. co. 131.) the ServetiansEpi. minist. Bern. in Cal epist. fol. 118., and the Family of Love, which doth hold that none should be baptized untill he be thirtie yeares oldDisplay H. 7. a..

Others refuse to baptize not all, but some Infants So denied is baptisme by the Barrowists unto the seed of whoores, and witchesBar. disc p. 9., by the Brownists, unto the children of open sinnersGiffords reply., by the Disciplinarians unto their children which subject not themselves (as Dud. Fenner saith) unto the discipline of the Church, or obey not the Presbyteriall decre [...].Sacramentorum autem primum pro natura sua administrari debet vel infantibus, vel adultis. Infantibus autem i [...]s qui sunt liberi corum qui sunt intra. Intra autem qui ecclesiae [...]. sc. subii, civat. D. Fenner. 5. Theol. cap. ult..

Others allow the Baptisme of Infants, yet thinke those Infants not lawfully baptized, which are baptized either by the now ministers of the Church of England, as the Brownists doe thinkeR.A. confut. of Brow. p. 113., or by Protestant ministers, as the Papists are of [Page 170] minde, witnesse their rebaptizing of infants in France, and in NetherlandSee afore ar. 25. p. 8., or by unpreaching ministers, as the disciplinarian Puritanes doe holdSee ar. 26. pr. 1. Declarent ubinam legerint, tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti, ut nisi concio habeatur, renascentium lavacro infans aspergi non possit?.

And others are of opinion that none are to be baptized which beleeve not first.

Hence the Anabaptists, Infants beleeve not, therefore be not to be baptized. Hence the Lutherans: Infants doe beleeveQuerim. ec. p. 80. Hessius, de 600. ar. Pontif. lo. 16.: Therefore to be baptized.

28. Article. Of the Supper of the Lord.

1 The Supper of the Lord, is not onely a signe of the love that Christians ought to have among themselves one to another 2, but rather it is a Sacrament of our redemption by Christs death. Insomuch that to such as worthily, and with faith receive the same, the bread which we breake, is partaking of the Body of Christ, and likewise the Cup of blessing, is a partaking of the bloud of Christ, 3 transubstantiation (or the change of the substance of bread, and wine) in the Supper of the Lord, cannot be proved by holy writ, but is repugnant to the plaine words of Scripture: overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. 4 The Body of Christ in given, and taken, and eaten in the Supper, onely after an heavenly, and spirituall manner: and the mean whereby the Body of Christ is received, and eaten in the Supper, is faith. The Sacraments of the Lords Supper were not by Christs ordinance, reserved, carried about, carried about, lifted up, or worshipped.

The Propositions.

[Page 171]1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves.
2. The Lords Supper is a Sacrament of our Redemption by Christs death, and to them which receive the same worthily, by faith, a partaking of the body and blood of Christ.
3. The Bread and Wine in the Lords Supper, be not changed into another substance.
4. The Body of Christ is given, taken, and eaten after an heavenly and spirituall, not after a carnall sort.
5. To reserve, carry about, lift up, or worship the Sacrament of the Lords Supper, is contrary to the Ordinance of Christ.

1. Proposition.

The Supper of the Lord is a signe of the love that Christians ought to have among themselves.

The proofe from Gods Word.

THE Supper of the Lord is a token of the love that Christians ought to have among themselves. For which cause it is called the Lords Table1 Cor. 10.11., the Lords Supper1 Cor. 11.10, a Communion of the Body of Christ, and they that partake thereof, though they be many, yet are but one bread, and one body1 Cor. 10.16, 17..

This is the doctrine of all Christian Churches.

The errors and adversaries unto this truth.Conf. Helv. 2. cap. 21. Basil. ar. 6. Bohem. c. 13. Belg. ar. 35 Saxon. ar. 14. Suc. c. 18.

[Page 172]So thinke not those men, who either with heretike Hamant deny the use of the Lords Supper to be necessaryHol. chron. fol 1299., or with the Rhemists raile on it and the Protestants that use the same, calling it, a prophane, and detestable table, the Cup of divelsTest Rhem. an. 1 Cor. 10.21..

2. Proposition.

The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death, and to them which receive the same worthily, by Faith, a partaking of the body, and blood of Christ.

The proofe from Gods Word.

THE Sacrament of the Lords Supper is to all Christians, a Sacrament of our redemption by Iesus Christ. For

This is my blood of the New Testament which is shed for many, for the remission of sinnesMatt. 26 28.: this is my body, which is given for you, &c. This Cup is the New Testament in my blood, which is shed for you, saith our SaviourLuke 22.19, 20..

And to such as receive the same worthily1 Cor. 11.24 1 Cor. 11.28, &c., and by Faith2 Cor. 13.5. Joh. 6.35., it is the partaking of the body, and blood of Christ1 Cor. 10.16, 17..

This is a truth openly both maintained, and testified by the neighbour ChurchesConf. Helv. 1. ar. 22. & 2. c. 21. Basil ar. 6. Bohem. c. 13. Gal. ar. 37. Bel. ar 35. August. couch. the Masse. ar. 1. [...]. Saxon. art. 13 Wittem. c. 19. Suc c. 19..

Errors, and adversaries unto this truth.

Diversly hath this proposition beene oppugned. For

Some either denying, or not acknowledging the benefit of so heavenly a Sacrament, doe say, how

It is to be received onely for obedience sake to the Princes commandement, but is of none effect to the perfect ones. An opinion of the FamiliesLeon. Ram. Conf. 1580..

It doth neither good, nor hurt to the receivers. The Messalians errorTheodoret. eccl s hist..

It doth much hurt, and no good, to participate the Lords [Page 173] Supper among Protestants, say the PapistsWhat can the Protestant Churches afford you? &c. the communion? O poysoned Cup! better it were for you to eate so much Ratsbane, then that polluted bread: and to drink so much Dragons gall, or Vipers blood, then that sacrilegious wine. Garnish of the soule, &c. printed at Antwerp an. 1569. by Joach. Tro..

It is no signe assuring us that all our sinnes through Christ are pardoned. For onely veniall, and mortall sinnes, are thereby remittedCatech. Trid., and we must alwaies doubt of the forgivenesse of our sinnesConc. Trid. ses. 6. cap. 9., say the Papists.

Others doe teach, that

It can profit such as have no faith, as Babes, and Infants, in which errors bee the Russians Al Guag. de relig. Moscovit. p. 168.; yea the dead bodies of menConc. Carthag. 3. can. 6..

It can benefit such as receive it not at all, if on their behalfe it be administred, as persons absent, upon the Seas, in the warres, yea and dead and present too; when yet they participate not, but the Priest for them. These errors the Papists defend.

3. Proposition.

The Bread and Wine in the Lords Supper, be not changed into another substance.

The proofe from Gods Word.

TRansubstantiation, or the change of the substance of Bread and Wine in the Supper of the Lord, wee doe utterly denie; and the reasons moving us thereunto, are, for that it is repugnant to the plaine words of the Scripture. For

I will not drink henceforth of this fruit of the Vine, saith our Saviour ChristMath 26.29. Marke 14.25.. Which fruit, had it really bin either the Blood, or by way of concomitance, the very Body and Blood of Iesus Christ, then our Lord had eaten himselfe, which is not onely blasphemous to be spoken, but also impossible to bee done, and directly against the Word of God, where commandement is often given, that the blood with flesh (not of beast, much lesse of man) must not be eatenGen. 9 4. Lev. 17.14..

The heaven must containe Iesus Christ, untill the time that all things be restored, saith S. Peter Acts 3.21.. If Christ therefore corporally, according to his humanity be in heaven, then is he not [Page 174] in the Sacrament.

As often as ye shall eate this Bread (not Christ his reall Body;) and drinke this Cup (not the reall blood of Christ,) you shew the Lords death till he come, saith Saint Paul 1 Cor. 11.20.. Therefore he is not come; which he must be, being under the formes of Bread and Wine.

Transubstantiation besides overthroweth the nature of the Sacrament. For where there is no Element, there can be no Sacrament Because Gods Word comming unto the Element, maketh a Sacrament.

Finally, it hath bin the occasion of much superstition, and Idolatry. For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes: hence the adoration of the bread, even as God himselfe, and that both of Priest and people: hence the carrying about in pompous procession, of the wafer-God; and hence the Popish feast called Corpus-Christi-day.

The right consideration hereof hath mooved all the Churches reformed, to shew their detestation hereof both by their Sermons, and writingsConf. Helv. 1 ar. 22. & 2. c. 21 Basil. art Witten. b.c. 19..

The adversaries unto this truth.

Abominable therefore be the Popish errors, viz. that

In the Eucharist there is not the substance of Bread and Wine, but onely the meere accidents, and qualitiesConc. Trid. se [...]s. 3. c. 3..

Substantially, and really the Body and Blood, together with the soule, and Divinitie of our Lord Iesus Christ, and therefore whole Christ is contained in the Sacramentall EucharisticallTest. Rhem. annot. Matth 26.6..

Vnder each kinde, and under every part of each kinde severally, whole Christ is comprizedConc. Trid. ses. 2.3. Vaux. Catech. c. 4..

After the consecration in the wonderfull Sacrament of the Eucharist, the Body and Blood of our Lord Iesus Christ is; and that not onely in the use, while it is taken, but afore also, and after in the Hoste, or consecrated pieces, reserved, or remaining after the CommunionConc. Trid. ses. 3. 4..

[Page 175]In the holy Sacraments, Christ, the onely begotten Son of God, is to be adored with the worship of LatriaConc. Trid. sess. c. 5..

Marcus also that detestable heretike, held that the wine of the Lords Supper was converted into bloudEpiphan. haeres. [...].

4. Proposition.

The Body of Christ is given, taken, and eaten, after an heavenly, and spirituall, not after a carnall sort.

The proofe from Gods Word.

THe regenerate have in them a double life, one carnall, the other spirituall.

The life carnall and temporary, they brought with them into this world: The spirituall was given unto them afterward in their second birth through the Word1 Pet. 1.29..

The life carnall and corporall is common to all menIohn 6.51., good and bad; and is maintained, and preserved by earthly & corruptible Bread, common also to all and every man.

The life spirituall is peculiar onely to Gods elect; and is cherished by the Bread of life, which came downe from heaven, which is Iesus Christ, who nourisheth and sustaineth the spirituall life of Christians, being received of them by FaithIohn 6.35..

Which spirituall Bread that he might the better represent, he hath instituted earthly, and visible Bread, and Wine, for a Sacrament of his Body, and Bloud. Whereby he doth testifie, that as verily as we receive the Bread with the hands, & chew the same with the teeth, and tongue, to the nourishing of this life temporall: even so by faith (which is in place of hands and mouth to the soule) we verily receive the true Body, and the true bloud of Christ our onely Saviour, to the cherishing of the spirituall life in our soules.

And herein there is a goodly consent with the most of the reformed Churches, and usConfes Helv. 1. ar. 22 & 2. c. 22. Basil. ar. 6. Bohem. c. 13. Gal. ar 36. B [...]lg. ar. 35..

[Page 176]

The aduersaries vnto this truth.

Iointly wee withstand the adversaries thereof whosoever, as

The Capernaites, which thought the flesh of our Lord might be eaten with corporall mouthes.

The Synusiastes, or VbiquitariesAliq [...] [...] augimus, sed in c [...]ognatum delabimur [...] paru, & vino substantium equidem relinquendo, sed corporale Christi corpus ita coaduniendo, ut substantia substantiam vel localiter, vel definitivè, vel repletivè, vel omnibus istis modis simul contineat, quod ipsum prefecto nil est iliud, quam Transubstantiationis quoddam quasi involuer. &c. Jezler, de diutur. helli Euchar. p. 8., which thinke the body of Christ is so present in the Supper, as his said Body with Bread and Wine, by one and the same mouth; at one and the same time, of all, and every communicant, is eaten corporally, and received into the belly.

The Metusiastes, and Papists, which beleeve, the substance of Bread and Wine is so changed into the substance of Christ his Body, as nothing remaineth but the reall Body of Christ, besides the accidents of Bread, and WineAfter Consecration there is neither bread, nor wine left in this Sacrament, saith Vaux in his Catech. By the vertue of the words of Consecration, the substance of bread is turned & changed into the very Body of Christ: and the substance of wine is turned into the Bloud of Christ, the holy Ghost working by a divine power. So that Christ is wholly under the forme of Bread, and in every part of the Host, being broken, Christ is wholly. Also under the form of wine, & every part ther [...]f, being seperated Christ is wholly. Canis catech. c. 4. Romanenses introduxerunt [...], vos (Lutherani) [...] ejus sororem, & plumorum errorum matrem, [...]. Iezler. de dintur. belli. Euchar. p. 31. b..

The Symbelists, Figurists, and Significatists, who are of opinion that the faithfull at the Lords Supper, doe receive nothing by naked, and bare signes.

5. Proposition.

To reserve, carry about, lift up, or worship the Sacraments of the Lords Supper, is contrary to the ordinance of Christ.

The proofe from Gods Word.

The true and lawfull use of this Sacrament hath been afore [Page 177] set downe: And therefore it may suffice us to be remembred, how the Lords Supper was ordained, that the bread should not only be broken, and eatenMath. 26.20. Marke 14.22. Luke 22.19. 1 Cor. 10.16, 11, 2., the cup should only be given, and drunkenMath. 26.27. Marke 14.23. Luke 22.17. 1 Cor. 11.25., and all this is done in remembrance of ChristLuke 22.19. 1 Cor. 11.24, 25.

And so also testifie the Churches reformedConfes. Helv. 2. c. 21. Basil. ar. 6. Bohem. c. 13. Aug. de Missa, ar. 1. Sax. ar. 14. Wittemb. c 19.

The adversaries unto this truth.

But contrary to the institution of Christ, the Papists abuse this holy Sacrament. For

They reserve the same; and not onely so, but take it to be a Catholike, a pious, and necessary custome, so to reserve itConcil. Trid. ses. 3. c. 6., and besides, they thinke every piece, and particle of the Sacrament so reserved, is the very bloud of ChristIbid. can. 4. Sermons fol. 196. b..

They carry it about, both unto sick folks. Hence saith the Festivall ^c.

As often as any man seeth that body at Masse, or born about to the sick, he shall kneele downe devoutly and say his Paternoster, or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes. For whensoever the Pope goeth any journey, the sacramentall bread is carried before him on an ambling Iennet, as the Persian Kings have before them carried their Orsmada, or holy fireSee cerem. Pontif. lib. 1. When the Pope goeth from one people to another, he sendeth before him, yea, and sometime a day or two dayes journey, his sacrament upon a horse carrying at his neck a little Bell, accompanied with the scum and baggage of the Romane Court. Thither goe the dishes, and spits, old shoes, caldrons, and kettles, and all the sculletie of the Court, whores and jesters. Thus the Sacrament arriveth with this honourable traine, to the place whither the Pope is to come: it there awaiteth his comming. And when the master is knowne to approach neere the people, it goeth forth to receive him. So Cyp. Valera, a Spaniard, in his treat. of the Pope, and his auct. p. 17..

In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine, and Spaine; those English men, as meeting the Sacrament in the streets, will neither doe reverence thereunto; nor goe aside; nor turne into some house, doe fall into the danger of the not holy, but bloudy InquisitionAct. of the peace, &c. an. 1604. ar. 2. in the end touching a Moderation, &c..

They worship it, and for the same have ordained a certaine set, and solemne feast, called Corpus-Christi-day, on which the [Page 178] sacrament is borne about, lifted up, and most idolatrously adoredTrid. sess. 3. c. 3..

29. Article. Of the wicked, which doe not eate the Body and bloud of Christ, in the use of the Lords Supper.

The wicked, and such as be voide of the lively faith, although they doe carnally, and visibly presse with their teeth (as S. Augustine saith) the Sacrament of the body and bloud of Christ: yet in no wise are they partakers of Christ, but rather to their condemnation, doe eate, and drink the signe, or Sacrament of so great a thing.

The Proposition.

The wicked, and such as be void of a lively faith, doe not eate the Body, nor drink the Bloud of Iesus Christ, in the use of the Lords Supper.

The proofe from Gods Word.

SAint Paul doth shew, how the Supper of the Lord is received of some worthily, which doe examine, and judge themselves1 Cor. 11.28., and discerne the Lords BodyIbid. 29., as also doe abstaine from the table of divels. How these doe participate of the body and bloud of Christ1 Cor. 10.31., it hath already bin shewed in the last mentioned article, prop. 4.

Againe, of others the same is worthily received1 Cor. 11 38.39., that is to say, which doe not examine themselves, nor judgeIbid. 38.31., neither discerne the Lords BodyIbid. 26., and doe communicate at the Table of the Lord, and at the Table of devils1 Cor. 10.21.. These may receive the Sacrament, but not the true body of Christ. The reasons be, for that

[Page 179]They lacke the wedding garmentMath. 22.11, 12., which is faith, and the righteousnesse of Christ.

They are no members of the true Church, the head whereof is Iesus ChristEphes. 4.15, &c..

They have no promise of heavenly refreshing, because they are without a lively faithIohn 6.25..

Therefore they procure unto themselves most heavie punishments1 Cor. 11.27., as diseases, death, guiltinesse of the body and bloud of Christ, and therewith damnation.

Of this judgement be other Churches Christian and reformed besidesConf. Helv. in the declar. of the Lords Supper. Helv. 2 c. 21. Basil. ar. 6. Bohem. c 13. Gal. ar. 37. Belg. ar. 37..

Errors and adversaries unto this truth.

The adversaries of this doctrine are

The Vbiquitaries, both Lutheran, and Popish; they seeing the very body of Christ at the Lords Supper, is eaten aswell of the wicked as of the godlyStur. An. ip. 4. par. 1. p. 58., these affirming, that all Communicants bad and good, doe eate the very, and naturall body of Christ IesusTest. Rhem. annot. 1. Cor. 11.27.: they saying, that the true and reall body of Christ, In, With, Vnder the Bread, and Wine, may be eaten, chewed, and digested even of Turks, which never were of the ChurchSo reporteth Sturmius in: his Antipap. p. 4. par. 2. p. 106., and these maintaining that under the form of bread, the same true and reall body of Christ, may be devoured of Dogs, Hogs, Cats, and RatsAlex. Hales, par. 4. q. 44. & D. Thom. par. 5. q. 8. ar. 3..

30. Article. Of both kinds.

The Cup of the Lord is not to be denied to the lay people: For both the parts of the Lords Sacrament, by Christs ordinance and commandement, ought to be ministred to all Christian men.

[Page 180]

The Proposition.

The people must be partakers not onely of the bread, but also of the wine, when they approach unto the Lords Table.

The proofe from Gods Word.

OVR Lord, and Saviour Christ hath so instituted his Supper, as he will have not onely the Bread, but also the Cup to be delivered unto all Communicants. So finde wee in the Word of God, namely,

That the Bread must be given to All, and eaten of AllMath. 26.26. Marke 14.22. Luke 22.19. 1 Cor. 10.16.11.25:.

The Cup is to bee given to All, and to bee drunken of AllMath. 26.17. Marke 22.27. 1 Cor. 10.16.11.25..

Hereunto subscribe the ChurchConf Helv 1. ar. 22. & 2. c. 21 Bohem. c. 13. Gal. ar. 36.38. Belg. ar. 35. Aug. de Massa, art. 1, 2. Saxon. 15 Wittemb. c. 19. Suc. c. 18..

The adversaries unto this truth.

Though it be a mans covenant, yet when it is confirmed, no man doth abrogate, or addeth any thing thereuntoGal. 3.15., What impudencie then, yea what impiety doe they shew, which alter this Ordinance of God?

Some, by adding thereto: So added was unto the Bread, Cheese by the ArtotaritesEpiphan.: bloud, by the CataphrygiansPhilastrius.; the seed of man, by the ManichiesAugust. de haeres.; unto the Wine, warme water by the MuscovitesI. Faber. de relig. Mosco..

Some, by taking there from: so the EncratitesEpiphan., the TatiansTheodoret., the SeveriansEpiphan. use no wine at all; the Manichies do minister onely the breadLeo. ser. 4. quadrages., the Papists, though they use both kinds; yet they alwaies denie the Cup unto the people, and unto Priests also when they say not MasseConcil. Trid. ses. 5. c. 1. & ses. 21. cap. 1, 2, 3., affirming that

The people, participating of the Cup, thereby perceive no fruit of spirituall comfort; but receive to themselves damnationCensura Colon. pag. 289..

It is not by Gods, but mans law, that Lay persons communicate, [Page 181] either in both kinds, or in oneIbid. p. 283..

Notwithstanding that Christ instituted the Sacrament to be received under both kinds, and the Primitive Church accordingly did so administer the same: Hoc tamen non obstante, yet this notwithstanding, it is to be taken of the Laitie, but under one kindeCon [...]. Constan. sess. 13..

Some, by confounding the elements: So the Moscovites doe mingle Bread and Wine togetherSurius Comment. an. 1501. pag. 31.; and the Papists make a mixture of Wine and Water, maintaining that Water must be mixt with Wine at the Consecration of the BloodCatec. Trid.: and then that mixture of Water with Wine, without sinne cannot be omittedIbid..

Some, by changing the Elements: So the Aquarians, and the Hydroparastites, for Wine, administred and gave Water unto the peopleTheodoret..

31. Article. Of the one Oblation of Christ finished upon the Crosse.

The offering of Christ once made, 1 is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both originall, and actuall: and there is none other satisfaction for sinne, but that alone. Wherefore 2 the sacrifices of Masses, in the which it was commonly said, that the Priests did offer Christ for the quick and the dead, to have remission of paine, and guilt, were blasphemous fables, and dangerous deceits.

The Propositions.

[Page 182]1. The blood of Iesus Christ once shed for mankinde upon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.
2. Sacrifices of the Masse, are most blasphemous Fables, and dangerous deceits.

1. Proposition.

The blood of Iesus Christ once shed for mankinde upon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.

The proofe from Gods Word.

OF the benefits redounding unto mankinde by Christ his offering up of himselfe upon the Crosse, we have in sundry places aforeSee art 1. pr. 4. 22. pr. 1, 2. 20. pr. 2. spoken, and by the Word of God prooved him to be the perfect RedemptionActs 20.28. Rom. 5.6, &c. Gal. 3.13. 1 Cor. 6.28. 1 Pet. 1.18, 19, PropitiationActs 10 43. Rom. 3.25. Heb 9.12, &c. 1 John 2.2. 1 John 4.10., and satisfaction for all the sinnes of the whole world, both originall, and actuallJohn 1.29. 1 Pet. 3.18. 1 John 1.7..

Hereunto the Churches of God beare witnesseConf. Helv. 1 ar. 11. & 2. cap. 11. 15. Basil. ar. 4. Bohem. c. 6. Gal. art. 13. 16, 17. Belg ar. 20. 22. Aug. ar. 34. Saxon. artic. 3. Wittemb. c. 2. 5. Suc. c. 2, 3..

The errors and adversaries unto this truth.

Hereby it is evident to the eyes of all godly persons, that accursed be the errors of them which doe affirme, that

From the beginning of the world, untill the 15. yeare of the Emperour Tiberius, none at all were saved. The error of Manes the heretikeEpiphan..

Mans body is not capable of happinesse, but the foule only; and yet no foules shall be saved, but their owne, said the MarcionitesD. Iron c. 1. c. 29..

All men, and women, that sinne after Baptisme, are undoubtedly damned. In this error were the MontanistsD. Hiero. ap. Marcel. l. 2., and [Page 183] the NonatiansD. Cypr. lib. 4. epist. 2..

Our salvation is of our selves; so said Melchior Hoffeman, an arch HeretikeBull in contra Anabap. l. 2. c. 13..

Man is restored to grace of Gods meere mercy, without the meanes of Christs blood, death, and passion. One of Matthew Haments blasphemous assertionsHolin. seri. f. 1299..

The Saviour of Men, is Iesus Christ, a man, and came into the world to save no women but men, say some PapistsDial. of Dives, & Paup. 6. com., and redeemed the superiour world only, which is manJesuits catec. 1. 8. cap. 10. p. 286., said Postellus the Iesuite; and yet not all men neither, for S. Francis hath redeemed so many as are saved since his dayes, say the Franciscan FriersConf. S. Fr..

The Saviour of women, from her time till the end of the world, is S. Clare, affirme someP. Mornaeus tract. de ec. c 9. other Papists, as Postellus saith, it is one mother Iane Jesuits catec. 1 8. c. 10..

The Saviour of men, and women, is S. Mary through her virginitie, say someDial. of Dives, & Paup. 6. com. c. 10., is S. Christina, by her passion, say other PapistsDionis. Cat. de 4. hom. Novis. ar. 50..

There is no sufficient sacrifice yet offered for the sinnes of the world. One of Kets errors.

Christ hath satisfied, and was offered onely for originall sinne, an error of Thomas Aquinas.

Sinnes actuall, and veniall, are taken away by sacred CeremoniesTest. Rhem. an marg. p. 258, by a Bishops blessingIbid. annot. Mar. 19.12., by a Priests absolutionVaux. catech. c. 4..

Sinnes actuall, and mortall, be remised by a pardon from some Bishop, or from the Pope of RomeSee ar. 22. p. 2.

2. Proposition.

The sacrifices of the Masse, are most blasphemous Fables, and dangerous deceits.

The Papists deliver how the Masse is a sacrificeTest. Rhem. an. Mat. 24.15., a sacrifice propitiatoryConc. Trid. sess 22. can 3. Catech Trid. Euch. s., a sacrifice propitiatory for the quicke, and the deadConc. Trid. Ibid., the same propitiatory sacrifice that was offered by Christ himselfe upon the CrosseCatec. Trid. Ibid..

A sacrifice in which, by vertue of a few, even five words [Page 184] (mumbled by a Priest) Christ even that Christ, which hung upon the Crosse, is containedConc. Trid. ses. 3. can. 4..

A sacrifice, serving for all persons, quicke and dead, to purge them from their sinnes, to ease them of their paines; to satisfie for their punishmentConc. Trid. ses. 22. can. 3.; and for all necessities corporall, and spirituallHowl. 7. reas..

A sacrifice propitiatory of Iesus Christ really offered to God the Father, and that often, in the honour of dead SaintsConc. Trid. ses. 21. c. 3 ses. 22. can. 5..

A sacrifice, wherein Christ is so gloriously, as it is to be adored, even with divine worship, both of Priest, and peopleIbi. ses 3. c. 5..

A sacrifice meritorious to all men for whom it is offered, although they be not living, but dead; not present, but absent; not endued either with zeale or knowledge, but quite destitute of faith, and that ex opere operato Albert. Mag. de sacr. Euch. Howl. 7. reas..

Hereby are we to note, first blasphemous Fables. For

It is a fable, that the Masse is a sacrifice, and that propitiatory; a fable, that a few words of a Priest, can change Bread into a living Body: yea many bodies with their soules, and that of Iesus Christ, God and man: a fable, that one, and the same sacrifice is offered in the Masse, which was offered on the Crosse: a fable that the said Masse is any whit profitable for the quicke; much lesse for the dead.

Next, dangerous deceits. For hereby men are to beleeve, that

Creatures may be adored, contrary to Gods WordThou shalt not bow to them nor serve them. Exod. 20.5..

Christ is often offered: contrary to the ScriptureHeb. 6.12, &c. By his own bloud entred he in once unto the holy place, &c. He was once offered, Ibid. 28..

The Priest offereth up Christ: contrary to the ScriptureHeb. 7.27. He offered up himself..

Sinnes be forgiven without blood: contrary to the ScriptureHeb. 9.22. Without sh dding of bloud is no remission.

Christ dyed but once, but dyeth daily: contrary to the ScriptureHeb. 9 27. It is appointed unto men that they shall o [...]edye..

Faith is not necessary in communicants: contrary to the ScriptureHeb 11.9. Without faith it is unpossible to please God..

We are to adore Christ as alwayes present, contrary to the Scripture, where we are taught to remember him absentLuke 22.16. 1 Cor. 11.25..

[Page 185]The favour of God by money may be purchased from a Priest: contrary to the Scripture1 Pet. 1.18, 19..

All which their fables, and deceits doe tend to the utter abolishing of true religion. Therefore justly have we, and our godly brethren abandoned the MasseConf. Helv. 1. ar. 22. & 2. c. 29. 21. Basil. ar. 6. Bohe. c. 13. Belg. ar. 35 Aug. de Missa. ar. 13. Saxon. ar. 14. Wittem. c. 19 Sue. c. 19..

Accursed then stand those Papists before God, which take the Masse to be the Sacrifice of Christs Body, and bloudConc. Trid. sess. 6. c. 2. & catech. Trid. de Euchar. f., and the onely Soveraigne worship due to GOD in his ChurchTest. Rhem. annot. Matth. 24.15..

32. Article. Of the Marriage of Priests.

Bishops, Priests, and Deacons 1, are not commanded by Gods Law, either to vow the estate of single life, or to abstaine from marriage: therefore it is lawfull also for them. 2 As for all other Christian men, to marry at their owne discretion, as they shall judge the same to serve better to godlinesse.

The Propositions.

1. By the Word of God it is lawfull for Bishops, and all other ecclesiasticall Ministers, to marry at their owne discretion.
2. It is lawfull by the Word of God for all Christian men and women, to marry at their owne discretion in the feare of God.

1. Proposition.

By the Word of God it is lawfull for Bishops, and all other ecclesiasticall Ministers, to marry, at their owne discretion.

[Page 186]

The proofe from Gods Word.

NEither the single, nor the wedded life is injoyned any man, much lesse any calling of men by the Word of God. And that ecclesiasticall Ministers in particular may marry, it is evident both from the Old, and the New Testament.

From the Old Testament, both by the commandements given unto the Priests for the choice of their wivesLev. 21.7., and by the examples also of Religious Priests, as Aaron Levit. 22.1., Eli 1 Sam. 3.13., Zacharias, &c Luke 1.5.. and Prophets, which were all married, as it is thought, except Ieremy.

From the New Testament, by the words of S. Paul, who saith, a Bishop must be the husband of one wife; one that hath children under obedience2 Tim. 3.. An elder must be unreproveable, the husband of one wife, having faithfull childrenTit. 1.5, 6.. Deacons must be the husbands of one wife; and have wives that be honest, not evill speakers, &c1 Tim. 2.11, 12.. And by the example of Peter Matth. 8.14., Paul Phil. 4.2., yea of the Apostles1 Cor. 6.5., who were all married men. Iohn the Evangelist onely except, as some thinke.

All sincere Churches, and professors subscribe hereuntoConf. Helv. 1. ar. 37. & 2. c. 29 Basil. ar. 1. sect. 1. 2. Bohe. c. 6. 16. Gal. ar. 24. Aug. de abus. Sax. ar. 18. 21. Wittemb. c. 21. 26. Suc. c. 12..

The adversaries unto this truth.

And none of Gods Churches, or people be of the minde

Either of the Vigilantians, that all, and every one of the Clergy, is necessarily to marry, or not to be admitted for a MinisterD. Hiero. advers. vigil..

Or of the Iovinians, whose Elect Priests might not marryD. Aug. epist. 74..

Or of the Popists, who teach, that

From the Apostles time it was neither lawfull for Priests to marryMajora clymilit eccles..

The three orders of Deacons, Subdeacons, and Priests are bound not to marryTest. Rhem. annot. marg. p. 571..

[Page 187]After Orders to marry it is not lawfullIbid. an. 1 Tim. 3.2.; it is to turne back unto Satan, an ApostacieIbid. an. 1 Tim. 5.15..

None may be a Priest, though he will vow a single life, if he have beene a married manIbid. an. 1 Tim. 3.2..

For a priest to play the whore-master, it is lesse offence then to take a wife. This was the speech of Cardinall Campeius Sleidan. com. 1 Tim. 5.9. l. 4., And most famous in the Romish Clergie for their uncleane, and uncontinent life. Hence written is it

Of Pope Paul the 2.

Auxia, testiculos Pauli, ne Roma requiras:

Filia huic nata est; haec docet esse marem.

Of Pope Innocen. the 8.

Bis quatuor Nocens genuit puellulos,
Totidem sed & Nocens genuit puellulas.
O Roma, possis hunc meritò dicere Patrem.

Of Pope Alex. the 6.

Non spade Alexander fuerat, Lucretia nempe:

Illius conjux nata narus (que) fuit.

Of the Priests:

Multi vos sanctos, multi vos dicere Patres
Gaudent, & vobis nomina tanta placent:
Ast ego vos sanctos non possum dicere; Patres
Possum, cum natos vos genuisse sciam.

Of the Iesuits:

With woman ye lye not, but with males rather,

Speake Iesuite, how canst thou be a Father? &c

Iesuits catec. 2. B. cap. 5. p. 114. b.

2. Proposition.

It is lawfull by the Word of God for all Christian men, and women, to marry at their owne discretion in the feare of God.

The proofe from Gods Word.

THE Spirit of God saith unto men, and women in all ages,

Bring forth fruit, and multiply, and fill the earthGen. 1.27, 28.

[Page 188]Marriage is honourable among all men, and the bed undefiledHeb. 13.4..

To avoide fornication, let every man have his wife; and every woman have her husband1 Cor. 7.2..

If they cannot abstaine, let them marryIbid. 9..

Notwithstanding, in saying that Christians may marry at their discretion, the meaning is not, that any may marry, if they thinke good, either within the degrees of kindred, and affinitie, prohibited by wholesome lawes; or without the consent of parents, or of others in the roome of parents, if they be under tuition; or to other ends then God hath prefixed.

So testifie with us the reformed ChurchesConf. Helv. 1. ar. 37. & 2. c. 29 Bohem. c. 19. Gal. ar. 24. Aug. de abus. ar. 4, 5: Saxon. art. 18. Wittem. c. 21.26. Suc. c. 22..

Errors, and adversaries unto this truth.

Greatly hath this truth beene crossed, and contradicted: For

Some leave it not to men, and womens discretion, but compell them, whether they will or not, to marry: so did the OssenesHey. de descrip. urbis Hierusal. l. 3..

Some utterly doe condemne marriage; as did the GnostikesD. Iren.; the HieracitesAugust. de haeres.; the PriscillianistsLeg. epist. 93. c. 7.; the MontanistsEuseb.; the SatumiansEpiphan., the AeriansPhilastr.; the ApostolikesEpiphan..

Some allow of the wedded life: yet not in all sorts of persons. For

The Papists forbid all Clergy men to marryTest. Rhem. annot. 1 Tim. 5.6.: as also all God-fathers, God-mothers, and whosoever be of spirituall kindredSee above ar. 25. pr. 8..

Some will have none to marry but Virgins, and single persons; as the HenriciansMagd. eccles. hist. Cen. 12. cap. 25..

Some condemne all iteration of marriage, or twice marrying, the husband or wife being dead; such heretikes were the CatharansD. August. de haeres., &c.

Some would have women, though married, to be all common, as the NicolaitansD. Iren., and Davi-GeorgiansHist. D. Georgi [...]..

Some will not marry according to Gods Ordinance, but [Page 189] thinke that one man, at one and the same time, may have many wives. In which error were the HermogeniansTertul. adue. Hermog.; and are the OchiniterBeza. epist. 10.11..

33. Article. Of excommunicate persons, how they are to be auoyded.

That person, 1 which by open denunciation of the Church, is right cut off from the unity of the Church, and excommunicate, ought to be taken of the whole multitude of the faithfull, as an Heathen and Publican, 2 untill hee bee openly reconciled by penance, and received into the Church by a Iudge that hath authoritie thereto.

The Propositions.

1. The person that is rightly by the Church excommunicate, is of all the faithfull to be taken, for an Heathen and Publican.
2. An excommunicate person, truly repenting, is to be received into the Church againe.

1. Proposition.

The person, that is rightly by the Church excommunicate, is of all the faithfull, to be taken, for an Heathen and Publican.

[Page 190]

The proofe from Gods Word.

THE most severe, and vttermost punishment, that the visible Church can inflict upon the wicked, and ungodly of this world, is excommunication: which is a part of discipline to be exercised, and that upon urgent occasions, and it is commended unto the Church, even by God himselfe, who in his Word hath prescribed.

1. Who are to excommunicate, namely, such as have authoritie in the ChurchMatth. 18.17 1 Cor. 5.4, 5. 2 Cor. 3.13, 14 2 Tim. 3.6..

2. Who are to excommunicate, even two sorts of men, whereof the one pervert the sound doctrine of the truth1 Tim. 1.20., as did Hymeneus, and Alexander: the other be defiled with notorious wickednesse, as that incestuous person at Corinth was1 Cor 5.1..

The manner of proceeding in excommunication, namely, first by gentle, admonition, and that once, or twice givenTit. 3.10. Matth 13.15., with the spirit of meekenesseGal 6.1., even as a brother2 Thes 3 15., if the fault be not notoriously knowne: and next by open reprehension1 Tim. 5.20., afterward by the publike sentence of the Church, to put him from the company of the faithfull1 Cor 5.13., to deliver him unto SatanIbid., and to denounce him a Heathen, and a PublicanMath. 18.16., if none admonitions will serue, and the crime, and persons be very offensive.

A man so cut off from the Congregation, and excommunicated, is of every godly professor to be auoydedRom 16 17.: and not to be eaten withall1 Cor. 5 11., not to be companied withallIbid 8., nor to bee receiued into house2 Ioh. 10..

This censure is had in great reverence, and estimation among the faithfull seruants of GodConf. Helv. 1 ar. 19 & 2. c. 18 Bohem. c. 9.14. Gal. art. 19.33 Belg artic. 30. Saxon art. 11.17. Aug. de abuse. ar. 7. Wittemb. art 3 1. Suc. art. 13..

Errors, and adversaries unto this truth.

1. Adversaries unto this doctrine be they,

Who utterly condemne all censures Ecclesiasticall, and so Excommunication, saying how the wicked are not excommunicable, [Page 191] so did the PauliciansPan. Diaco..

Heretikes, holding other points of religion foundly, for their priuate, and singular opinions, are to be excommunicate; so the PelagiansProsper. de ingratis..

Christians, cleauing unto the foundation, which is Christ are not by excommunication to be thrust out of the Church for any other errors, or misdemeanors whatsoever. Of which opinion be sundry Diuines, of good regardWolf. Mus. cram. p. 63. Iezler lib. de diutur. lib. Euch [...]r. [...].73. b..

2. Which allow the censure of excommunication, so it be done.

Not (as with vs it is) by Commissaries, ChancelersSold. of Bar., or BishopsAssert. polit. an. 1004. Bishops are to be obeyed neither when they cite, nor when they excommunicate, saith the Marpt. Thes. 46.82.83., but in every ParishDemon. of. dis. c. 12., and that either

By the whole CongregationHunt. of the Fox. E. 1., or by the Eldership, and the whole ChurchT.C. 1. rep. p. 146.; or by every MinisterAns. to M. Car. let. p. 30., yea every memberBar. disc. p. 20. of the Church; or finally if not by, yet not without the consent of his Pastor who is to be excommunicatePerit. of the 100..

3. Which rightly vse not, but abuse the censure of excommunication, drawing the same forth

Against what they list, even against dead bodies, dumbe Fishes, Flyes, and Vermine, when they have annoyed them. For this the Papists are famous, or infamous rather. The dead bodies of Wicliefe, Bucer, P. Fagius, were excommunicated after they were dead, and buriedAct. & Mo..

The Bishop of Canaglion, Anno D. 1593. very Catholikely accused the mute FishesMar. Gallo. lib. 6. p. 502..

S. Bernard denounced the sentence of excommunication against FlyesPet. de Natal. in vita Ber..

And against whom they please: so the Apostolikes excommunicated all that were married, onely for that they were marriedEpiphan.; Diotrephes thrust the Brethren out of the Church3 Iohn 10., The Brownists excommunicate whole Cities, and Churches: the Papists excommunicate even Kings, and Emperours, Qveene Elizabeth of blessed memory, was excommunicate by three Popes, Pius Quintus, Gregory the 13. and Sixtus Quintus. The Puritanes mislike and find great fault that excommunication is not exercised against Kings, and PrincesAn. to M. Car. let. p. 30.: Barrow saithT.C. rep. 2. part., that a Prince contemning the censures of the [Page 192] Church, is to be disfcanchized out of the Church, and delivered ouer vnto SatanBa [...]. disc. p. 14..

Also for what things they list; euen for May-games, and Robin-hoods matters; as sometimes it was denounced in Scotland by the new PresbyteryS [...]r of disci. c. 25 p. 148.; and for all crimes, which by Gods Law deserue death: and for all things that to Gods people be scandalous; yea not onely for all matters criminall, but also for the very suspition of auarice, pride, &cKnox. order of Ex [...]om. in Scot. A. 2..

4. Lastly, which fauour the right, and true excommunication, but exercise it not being bound thereunto.

2. Proposition.

An excommunicate person, truely repenting, is to be receiued into the Church.

The proofe from Gods Word.

SVndry be the reasons and ends, why excommunication is vsed; as

That a wicked liuer, to the reproach of the Gospell, be not suffered among the godly, and Christian professors of true religion;

That many good men bee not evill spoken of, for a few b [...]d;

That good and vertuous persons may not be infected, through the continuall, or much familiarity of the wicked: For as Saint Paul saith, a little leaven leaveneth the whole lumpe1 Cor. 5.6..

And that he which hath falne, through shame of the world; may at the length learne to blaspheme no more1 Tim. 1.20., & through repentance be saved1 Cor. 5.5..

Among all other causes therefore of excommunication, one is, and not the least, that the person excommunicate may not be condemned vtterly, but returne unto the Lord by repentance, and so be received againe into the visible Church, as S. Paul willed the incestuous man should be1 Co [...]. 27, [...]..

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The adversaries unto this truth.

Contrariwise the MontanistsD. Hiero. 2d Marc. l. 2., and the Nouatian [...] D. Cyprian. l. 4. epist. 2., are of opinion, that so many as after Baptisme doe fall into sinne, be vtterly damned of God, and therefore be not to find fauour at the Churches hands.

34. Article. Of the Traditions of the Church.

1 It is not necessary that Traditions and Ceremonies be in all places, one, or vtterly like: for at all times they haue bin diuers, and changed, according to the diuersity of countries, times, and mens manners; so that nothing be ordained against Gods Word 2. Whosoeuer through his priuate iudgement willingly, and purposely doth openly breake the Traditions and Ceremonies of the Church 3, which be not repugnant to the Word of God, and be ordained, and approued by common authority, ought to bee rebuked openly (that other may feare to doe the like) as hee that offendeth against the common order of the Church, and woundeth the consciences of the weake brathren 4. Euery particular or nationall Church hath authority to ordaine, change, and abolish ceremonies, or rites of the Church, ordained onely by mans authority, so that all things be done to edifying.

The Propositions.

1. Traditions, or Ceremonies are not neccessary to be like, and the same in all places.
2. No priuate man of a self-will, and purposely, may in publike [Page 194] violate the traditions and ceremonies of the Church which by common authority be allowed, and are not repugnant to the Word of God.
3. Ceremonies, and traditions, ordained by authority of man, if they be repugnant to Gods Word, are not be to kept, and obserued of any man.
4. Every particular, or nationall Church, may ordaine, change, and abolish ceremonies or rites, ordained onely by mans authority, so that all things be done to edifying.

1. Proposition.

Traditions, or ceremonies, are not necessarily to be like, or the same in all places.

The proofe from Gods Word.

IF a necessity were laid vpon the Church of God to obserue the same traditions, and ceremonies at all times, and in all places, assuredly neither had the ceremonies of the old law bin, as they are nowAct 6.14, 10, 13. & 15, 1, &c. Gal. 2.3. &c. Eph. 2. [...]4. Col. 2.16., abolished; neither would the Apostles euer have given such presidents of altering them, upon speciall reasons, as they have done.

For the said Apostles changed the times, and places of their assembling together, the people of God meeting, and the Apostles preaching, sometimes on the weekeActs 1.46, 5.24., sometime on the Sabbath dayesActs 13.14.17, 2, 18, 4., sometimes publikely, in the TempleActs 24 6, 3, 15, 26., in the SynagoguesActs 9.20, 14, 1, 17 1 [...], 18,, and in the SchoolesActs 19.9.4., sometime priuately, in house after houseActs 5.42., and in chambersActs 1.13, 20 8, 28, 30, 3 [...]., sometimes in the day timeAct. 2.46, 3, 1., sometimes in the nightActs 20.7..

Neither kept they the same course in the ministration of the Sacraments.

For as occasion was offered, they both baptized in publike assembliesActs 2.46., and in priuate housesActs 16 33, 10, 17, 48., before manyActs 18.12, 10, 27. 48., and when none of the faithfull, but the minister onely, and the party to be baptized, were presentActs 8.36., and ministred likewise the Supper [Page 195] of the Lord, in the day timeAct 22.46., and at mid-nightActs 20.11., in the open Churches1 Cor. 11.17., and in priuate housesActs 20.7.2.46..

So nothing therefore be done against the Word of God, traditions, and ceremonies, according to the diversitie of countries, and mens manners, may be changed and divers.

Of this iudgement with us be all reformed ChurchesConf. Helv. 2. c 7 27 Bohem c 15. Gal. ar. 27. Belg. artic. 32. Aug. art. 15. & ar. 7. tou [...]h. abuses. Sax. ar. 20 Wittem. ar. 35 Suc. c. 14..

The errors and adversaries unto this truth.

They are greatly deceiued therefore which thinke, that

The Iewish ceremonies, prescribed by God himselfe for a time unto the Iewes, are to be observed of us Christians. Such were the old Heretikes, the false apostlesActs 15., the CerdonitesTertul. contra Mar. l 4., the CerinthiansPhilacter., and the NazaritesD. Hieron. in epist. ad Aug., and are the FamilistsH. N euang. c. 13. sect. 5.,

The traditions, and namely the tradition, and ceremony of the seventh day for the Sabbath; and the manner of sanctifying thereof, must necessarily be one, and the same alwayes, and in all places. Hence the demi-Iewes, & English Sabbatarians affirme, first touching the sanctification of the seventh day, how

It is not lawfull for us to vse the seventh day to any other end, but to the holy, and sanctified end, for which God in the beginning created itD.B. Sab. de. 1. B. p. 4..

So soone as the seventh day was, so soone was it sanctified, that we might know, that as it came in with the first man, so must it not goe out, with the lastIbid. p. 6..

The Sabbath (or seventh day of Rest,) which hath that commendation of antiquity, ought to stand still in forceIbid. p. 9..

All the Iudaicall dayes, & Feasts being taken away, onely the Sabbath remainethIbid. 128..

And next, concerning the forme, and manner of keeping the day, they deliver, that

We are bound unto the same Rest with the Iewes on the Sabbath DayIbid. p. 127..

As the first seventh day was sanctified: so much the last beIbid. p. 6..

We be restrained upon the Sabbath from worke, both hand and foot, as the Iewes wereIbid. p. 127..

[Page 196]Euery Ecclesiasticall in Minister in his charge necessarily must Preach, and make a Sermon euery Sabbath DayIbid. 174., euery man or woman, vnder paine of vtter condemnation, must heare a Sermon every Sabbath DayIbid p. 173..

Every Pastor in his charge must execute the discipline, and (Presbyteriall) gouernment in his Parish, every Sabbath DayIbid 165..

Last of all, deceiued bee the Romane Catholikes, which are of opinion, how the Ceremonies of their Church are vniuersally, and vnder the paine of the great curse, neccessarily to be vsed in all places, and countriesConcil. Trid ses. 7. can. 13..

2. Proposition.

No priuate man, of a selfe-will and purposely, may in publike violate the traditions; and ceremonies of the Church, which by common authoritie be allowed, and are not repugnant to the Word of God.

The proofe from Gods Word.

GReat is the priviledge, great also the liberty and freedom of Gods Church, and people.

For they are delivered

From the curse of the LawGal 3.23.,

From the Law of sinne, and of deathRom. 8.2..

From all Iewish rites, and ceremoniesActs 15.24..

And from all humane ordinances, and traditions whatsoever, when they are imposed upon the consciences of men to be observed under paine of eternall condemnationCol. 2.8..

Notwithstanding, the Church and every member therof, in his place, is bound to the observation of all traditions, and ceremonies which are allowed by lawfull authority, and are not repugnant to the Word of God: For he that violateth them, contemneth not man, but God1 Cor. 4.46.47., who hath given power to his Church to establish whatsoever things shall make vnto comelinesse, [Page 197] Order, and EdificationConf. Helv. 1. ar. 25. & 2. c 24 Bohem. c. 15. 18. Aug. 21. 4. 15. Sax. art. 20. Suc. c. 14..

This, of our godly brethren in their published writings, is approved.

The aduersaries vnto this truth.

Notwithstanding, say the AnabaptistsBullin. contra Anabap. lib. 2. c. 2., The people of God are free from all lawes, owe obedience to no man, are not to be bound with the bands of any jurisdiction of this world, say the BrownistsR. H. on Psal. 122.; are freed from the observation of all rites, and Ecclesiasticall ceremonies; say certaine Ministers of the precise faction both in Scotland, and England D. Bar. confe. ar. Hamp. p. 70. 71..

Againe, there be of the Clergie, who rather then they will use, or observe any rites, ceremonies, or others, though lawfully ratified, which please them not, will disquiet the whole Church, forsake their charges, leave their vocations, raise stirs, and cause divisions in the Church, as did many, when it was in Germany about the Rhene, Frankeland, and Sueaveland, whereby most lamentable effects did ensuePhil. M [...]l. ep. ad pastores & in com [...]am Mansfield.; and doe the refractory Ministers in the Church of England at this dayBurges in his letter unto K. Iames, an 1604 saith, the number of those Ministers so refusing conformity, were 6. or 700. viz. (as it is in the Lincolnshire Ministers Apologie) in Oxfordshire, 9. Staffordshire 14 Dorcetsh. 17. Hartfordsh. 17. Northamptonshire, 20. Surry, 21. Norfolke, 28 Wiltshire, 31. Buckinghamshire, 33. Sussex, 47. Leicestershire, 57. Essex, 57. Cheshire, 12. Bedfordshire, 16. Somersetshire, 17. Darbyshire, 20. Lancashire, 21. Kent, 23. London, 30. Lincolnshire, 33. Warwickshire, 44. Devonshire, and Cornewall, 51. Northamptonshire, 57. Suffolke, 71., the more is the pitty.

The principall author of these tragicall furies, about ceremoniall matters, was Flacius Illyricus, whose preachings were, that rather then Ministers should yeeld unto the servitude of ceremonies, they should abandon their calling, and give over the ministery, to the end that Princes & Magistrates, even for feare of uproares, and popular tumults, might be forced at the length to set their Ministers free from the observation of all ceremonies, more then any were willing to use themselvesFateor me suasisse & Francis, & aliis, ne deferrerent Ecclesias propter servitatem, quae sine impietate sustineri posset. Nam quod Illyricus vociferatur, potius vastitatem suisse faciendam in templis, & metu seditionem terrendos Principes, ego ne nunc quidem tam tristis sententiae autor esse vel [...]m, inquit Phil. Melancton, epist. ad pium Lectorem inter epist. Theolog suas Pag. 455..

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3. Proposition.

Ceremonies, and traditions, ordained by the authority of man, if they be repugnant to Gods Word, are not to be kept and observed of any man.

The proofe from Gods Word.

OF ceremonies, and traditions repugnant to the Word of God, there bee two sorts; whereof some are things meerely impious, and wicked; such was the Israelites CalfeExod. 30.4. &c., and Nebuchadnezzars IdollDan. 3.1, &c.; and be the Papisticall Images, Reliques, Agnus-deis, and Crosses, to which they doe give Divine adorationSee afore Art. 22. prop. 3 4, 5.. These, and such like bee all flatly forbiddenThou shalt make thee no g [...]aven Image, neither any similitude of things, &c. Thou shalt not bow down to them, neither serve them, &c. Exod. 20 4, 5.. Others are of things, by God in his Word neither commanded, nor forbidden; as of eating, or not eating Flesh; of wearing, or not wearing some Apparell; of keeping, or not keeping some dayes Holy by abstinence from bodily labour, &c. the which are not to be observed of any Christian, when for sound doctrine it is delivered, that such works either doe merit remission of sinnes; or be the acceptable Service of God; or doe more please then the observation of the lawes prescribed by God himselfe; or necessarily to be done, insomuch as they are damned, who doe them not.

Wee must therefore have alwaies in minde, that wee are bought with a price, and therefore may not be the servants of men1 Cor 7.23.; and that none humane constitution in the Church, doth binde any man to breake the least commandement of GodActs 5 19..

The consideration hereof hath caused other Churches also with a sweet consent to condemne such wicked ceremonies and traditions of menConf Helv. 1. ar. 4. & 2. c. 144 27. Ba. ar sect. 3 ar. 10. Bohe. c. 15 Gal. ar. 24 33. Belg. ar. 7. 29. 32. Aug. ar. 15. Wittem. ar. 28. 29. 32. 33. Suc. c. 8. 14. 1 [...]..

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The Errors and adversaries unto this truth.

Such ungodly traditions, and ceremonies, are all the ceremonies and traditions in a manner of the Antichristian Synagogue of Rome.

Such also be the Sabbatarian traditions, and ceremonies, lately broached: because they be imposed upon the Church, necessarily, and perpetually to be observed of all, and every Christian, under paine of damnation both of soule and body. For they say (speaking yet of their private, and Classicall Injunctions about the Sabbath day.) The Lord hath commanded so precise a Rest unto all sorts of men, that it may not by any fraud, deceit, or circumvention whatsoever be broken, but that hee will most severely require it at our hands, under the paine of his everlasting displeasureD. B. Sab. doct. 1. booke. p. 98..

This (viz. the manner of keeping the Sabbath prescribed by themselves) the Lord requireth of all, and every one continually from the beginning, to the end of our lives, without any interruption; Vnder the paine of everlasting condemnationIbid. p 146..

Another sort of people there is among us, which will observe, and use all Ceremonies whatsoever, as the temporizing Familists, who at Rome, and such like places of Superstition, will goe unto idolatrous services, and doe adoration unto IdolsPatterne of the praes. Tem.; and no where will they strive, or vary with any one about Religion, but keepe all externall ordersIbid., albeit in their hearts they scorne all professions, and services but their owne; tearming all Temples and Churches, in derision, Common housesH. N. spi. lan. cap. 5. sect. 1.; and all Gods services, or religions besides their owne, foolishnesseIbid..

To the Christian Reader.

Christian, and beloved Reader, l [...]t me request thee to observe well the first section of the proofe of this present propositio [...]; and therein how I speake of ceremonies, and traditions apparently impious, [Page 200] among which, I doe reckon papisticall Crosses, whereunto the Romanists doe attribute divine adoration, as else-where in this booke, and subscription of mine, I have ddeclared, and could more copiously; but the reliques of a Libell of theirs, left in the Parish Church of E [...] born in Bark-shire, an. 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse, and crossing: whose words be these.

Now Mr. Parson, for your welcome home,
Reade these few lines, you know not from whom.
You hold Crosse for an outward token, and signe,
And remembrance onely, in religion thine;
And of the profession the people doe make,
For more then this comes to, thou doest it not take.
Yet holy Church tels us, of holy Crosse much moreV [...]de Coster. I [...]s [...] enchirid. controvers c. 11. d. S. Ciuc. p [...]g 3 [...]8, &c.
.
Of power, and vertue to heale sick, and sore;
Of holinesse to blesse us, and keepe us from evill,
From foule fiend to fend us, and save us from devill;
And of many miracles, which holy Crosse hath wrought,
All which by tradition, to light Church hath brought.
Wherefore holy worship, holy Church doth give;
And surely so will we, so long as we live.
Though thou saist Idolatry, and vilde superstition,
Yet we know it is holy Churches tradition.
Holy Crosse then disgrace not, but bring it in renowne,
For up shall the Crosse goe, and you shall downe.

Of this Crosse I sp [...]ake, and meant, and of none other, when I number it among things meerely impi us, and unlawfull: And therefore have I not a little wondred at those my Brethren, which draw these words of mine in this section unto the Crosse used in our Church at BaptismeA brid. of the Lancolne mi [...]ist. Apol. unto King Iames, a [...]. 1605. p. 30., which I never thought, not take to be either papisticall, or impious, because none adoration, not so much as civill, much lesse divine, is given thereunto, either by our Church in generall, or of any minister, or member thereof in particular. If they have no other Patrons for their not using, or refusing the ceremonie of the Crosse then my selfe, they are in an ill case. For both in my [Page 201] judgement, and practice I doe allow thereof. This their perverting of my words, contrary to their sense, and my meaning telleth mee, that other mens words and names, are but too much abused by them in that book, to the backing of schisme and faction in the Church, and State, which from our soules we doe abhorre.

4. Proposition.

Every particular, or nationall Church may ordaine, change, and abolish ceremonies, or rites, ordained onely by mans authority, so that all things be done to edifying.

It hath pleased our most mercifull Lord & Saviour Christ, for the maintenance of his Church militant, that two sorts of rites, or ceremonies should be used, whereof

Some, God his most excellent Majestie hath himselfe ordained, as the ceremonie of Baptisme, and the Lords Supper: which are till the end of the world, without all addition, diminution, and alteration, withall zeale, and religion to bee observed.

Others be ordained by the authority of each provinciall, or nationall Church, and that partly for comelinesse, that is to say, that by these helps, the people of God the better may be inflamed with a godly zeale; and that sobernesse, and gravity may appeare in the well handling of Ecclesiasticall matters; and partly for order sake, even that Governours may have rules and directions how to governe by; Auditors, and inferiours may know how to prepare, and behave themselves in sacred assemblies; and a joyfull peace may be continued, by the well ordering of Church affaires.

We have already provedIn this art. Prop. 1., that these latter sort of ceremonies may be made, and changed, augmented, or diminished, as fit oportunity, and occasions shall be ministred, and that by particular or nationall Churches: which thing is also affirmed by our neighboursConfes. Helv. 2. c. 27. Bohe. c. 15. Gal. ar. 12. Bel ar. 32. Au. de abu. ar. 7. Wit. ar. 35. Suc. c. 14..

[Page 202]

Adversaries unto this truth.

This manifesteth to the world, the intolerable arrogancie of the Romish Church, which dare take upon her to alter, and apply to wrong uses, the very Sacraments instituted even by Christ himselfeSee ar. 25. pr. 20., and to prescribe ceremonies and rites, not to some particular, but to all Churches, in all times, and placesTrid. Conc. ses. 7. c. 13..

It sheweth also the boldnesse of our home-adversaries, the Puritane-dominicans; which say that the Church, nor no man can take away the liberty (of working six daies in the week) from men, and drive them to a necessary rest of the body (upon any saving the seventhT. C. 1. rep. p. 120..

Againe say these men, the Church have none authority, ordinarily, and perpetually to sanctifie any day, but the seventh day, which the Lord hath sanctifiedD. B. doct. of Seb. 1. B.p. 31., nor to set up any day like to the Sabbath dayIbid. p. 47..

The latter sort, what in them is, quench the peoples devotion, and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes, and ordained by the lawfull authority of the Church.

35. Article. Of Homilies.

The second book of Homilies, the severall titles wherof, wee have joyned under this Article, doth containe a godly and wholesome doctrine, and necessary for these times, as doth the former booke of Homilies, which were set forth in the time of Edward the sixt: and therefore wee judge them to be read in Churches by the Ministers diligently, and distinctly, that they may be understood of the people.

Of the names of the Homilies.

[Page 203]1. Of the right use of the Church.
2. Against perill of Idolatry.
3. Of the repairing, and keeping cleane of Churches.
4. Of good works, first of Fasting.
5. Against Gluttony, and Drunkennesse.
6. Against excesse of apparell.
7. Of Prayer.
8. Of the place, and time of Prayer.
9. The Common Prayers and Sacraments ought to bee ministred in a known tongue.
10. Of the reverend estimation of Gods Word.
11. Of Almes-doing.
12. Of the Nativitie of Christ.
13. Of the Passion of Christ.
14. Of the Resurrection of Christ.
15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
16. Of the gifts of the holy Ghost.
17. For the Rogation dayes.
18. Of the state of Matrimony.
19. Of Repentance.
20. Against Idlenesse.
21. Against Rebellion.

Touching this Article, the greatest matter is, not whether these Homilies meant and mentioned, doe containe doctrine both godly, wholesome, and necessary, but whether Homilies, or any Apocrypha writings at all may bee read in the open Church, and before the congregation, which I thinke they may, and prove it thus.

Great is the excellency, great also the utility of Gods Word preached. Therefore saith Saint Paul. None can beleeve without a PreacherRom. 10.: and, Woe is mee if I Preach not the Gospell1 Tim. 4.16.. Howbeit the manner of preaching is not alwaies one, and the same. For the Apostles were to teach as well by the pen, as by the voiceD. Whitak. cont. Belg. con. 1 q. 6. p. 335..

Paul did preach the Gospell by writingD. Fulke against the Rhem. an. Rom. 1.15.: wee owe in a [Page 204] manner evermore to the bonds of Paul (for his books,) than to his liberty, for preachingPauli vinculis plura pene qu [...]m libertati de [...]emus. B [...]z. epi. ded. Ol [...] vi [...]n com in [...]pi. ad Galar..

Calvins writings will edifie all men continually in the time to comeThe Ministers of Genevas, epist. before Calv. on Deuteron., Protestants books are witnesses of sound doctrine, and sincere ChristianitySoiter de Vinda de bello. Pa. l. 2.

For my part, I cannot but magnifie the goodnesse of God for all good meanes to bring us unto Faith, and so unto salvation, but especially for the written labours of holy and learned men, whose doings in all ages not onely have beene approved, but also used, and read many of them in the most sacred assemblies. So

In the Primitive Church was publikely read the Epistle to the Laodiceans, in the Church of the ColossiansD. Chrys. & Muscul. in ad. Col. 4., the Epistle of Clemens unto the CorinthiansEus. l 4. c. 23..

Hermes his PastorIdem l. 3. c. 3., and the Homilies of the FathersT.C. 2. rep. p. 110..

In the reformed Church in FlandersD. Sutclif. an. to the Petit c. 1. p. 23., and FranceEditae su [...]t igitur [...]ā prid [...]m Gallicae istae conciones (Calvini in Iobum) &c. N [...] que id vero teme [...]e factum fuisse res ipsa mox ostendit, maximo cum remotissim [...] rum etiam Gallica [...]um Eccl [...]siarum fructu, quibus usque adeo privatim & publice placuerunt, ut plu [...]mis in locis, quibus quotidiani Pastores decrant, pastorum Cice fuerint, B. [...] 2. praef. C [...]n [...]onum l. Cal [...]n Iobum., read are M^r. Calvins Sermons upon Iob: and in the Italian, French, Dutch, and Scottish Churches, the said Calvin his Catechisme is both read, and expounded publikely, and that before the whole CongregationSm [...]ton. contra Hamilton. p. 106..

The errors, and adversaries unto this truth.

Deceived then, and out of the way of truth, are they, which of preaching by the mouth conceive either too basely, or too highly: too basely, as do the Anabaptists, & Family of Love, they affirming there ought to be no preaching at allWilkins. against the Fa of Love, p. 7 [...]., and that Preachers are not sent of God, neither do preach Gods word, but the dead letter of the Scripture, theseBullin. con [...]. An. bap., with the said Anabaptists, terming them letter-DoctorsH. N lamen. Ro [...]plaint., preaching the letter, and imagination of their owne knowledge, but not the Word of the living GodIdem 1. exhor 16.18..

Too highly, as doe the Puritanes of all sorts. For say they, [Page 195] except God worke miraculously, and extraordinarily, (which is not to be looked for of vs) the bare Reading (yea not of the Scriptures without Preaching, cannot deliuer so much as one poore soule from destructionT.C. 1. rep. p. 17.3.: Reading (of whatsoeuer in the Church) without preaching, is not feeding, but as ill as playing upon estage, and worse too1 Admon. to the Parliam..

Without preaching of the Word (viz. by the lively voyce of a Minister, and, without the booke) the Sabbath cannot be hallowed either of a Minister or people, in the least measure which the Lord requireth of usD.B. Sab. do. 2. B. p. 277..

Next, erre doe they, which set their wits and learning, either against all bookes in generall, except the sacred Bible, or against the publike reading of any learned mens writings; be they neuer so diuine and godly, in the open and sacred assemblies.

Of the former sort are the Anabaptists; who, as Sleidan recordeth did burne the bookes, writings, and monuments of learned men, reseruing and preseruing onely the holy Scriptures from the fireSleidan coml. 10..

Of the latter be the Brownists, Disciplinarians, and Sabbacarians.

The Brownists doe say, that no Apocrypha must bee brought into the Christian assembliesGifford against the Br. 15., so the Disciplinarians; Ministers ought not to reade openly in the congregation any writings, but onely the Canonicall ScripruresFruct. ser. on Rom. 12 p. 60., they complaine that humane writings are brought into the ChurchDef. of the god. Min. p. 116. ▪ they cry out, Remooue Homilies1. Admon. 1 [...] Parliam., and they supplicate vnto King Iames, that the Canonicall Scriptures onely, may bee read in the ChurchThe Petit of the thousand..

And so, but much more bitterly and erroneously the Sabbatarians: wee damne our selues (say they) if wee goe not from those Ministers and Churches, where the Scriptures and Homilies onely bee read: and seeke not vnto the Prophets when (and so often as) we have them not at homeD. B. Sab. doc. 2. booke p. 173..

[Page 196]

36. Article. Of Consecration of Bishops, and Ministers.

The looke of Consecration 1 of Archbishops, and Bishops, and ordering of Priests, and Deacons, set forth in the time of Edward the sixt, and confirmed at the same time by authority of Parliament, doth containe all things necessary to such consecration and ordering: neither hath it any thing, that of it selfe is superstitious, or ungodly. And therefore 2 whosoever are consecrated, or ordered according to the rites of that booke, since the second yeere of the aforesaid King Edward, unto this time, or hereafter, shall be consecrated, or ordered, according to the same rites, wee Decree all such to be rightly, and orderly, and lawfully consecrated and ordered.

The Proposition.

1. It is agreeable to the Word of God, and practice of the Primitive Church, that there should bee Archbishops, Bishops, and such like differences, and inequalities of Ecclesiasticall Ministers.
2. Whosoever be or shall be consecrated, or ordered, according to the rites of the booke of Consecration of Archbishops, Bishops, and ordering of Priests, and Deacons, they be rightly, orderly, and lawfully consecrated and ordered.

1. Proposition.

It is agreeable to the Word of God, and practice of the Primitive Church, that there should be Archbishops, Bishops, and such like differences, and inequalities of Ecclesiasticall Ministers.

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The proofe from Gods Word.

ALbeit the termes, and titles of Archbishops we find not: yet the superiority which they enjoy, and authority which the Bishops and Archbishops doe exercise, in ordering, and consecrating of Bishops, and ecclesiasticall Ministers, is grounded upon the Word of God. For we find, that

In the Apostles dayes, how themselves both were in dignity above the Evangelists, and the seventy Disciples, and for authority both in and over the Church, as twelve Patriarkes, saith Beza Bez in Acta Apost. 1.2., and also established an Ecclesiasticall Hierarchy. Hence came it, that Bishop was of Ierusalem, Iames D Christ. in Act. hom 3..

Of Antioch, Peter D. Hier. in Gal., of the Asian Churches, Iohn [...]us., of Alexandria, Marke D. Hier ad Eugr., of Ephesus D. Hier. in 2. Tim. 5., yea and all Asia Theo. arg. in ep s [...] ad Tit., Timothy; of all Creete, Titush, of Philippos, Epaphroditus Theo. in epi. ad Phil., of Corinth, and Achaia, Apollos: of Athens, Dionysius; of France, Crescens Eus lib. 2., of Britaine, Aristobulus Doroth. in Apost synop..

In the purer times succeeding the Apostles, so approved was the administration of the Church affaires by these kinde of men, as

They ordained Patriarches, and CorepiscopiHeming. syntag. tit. de guber. Ec..

They ratified the degrees of Ecclesiasticall superemency, at the first, and most famous Councell at Nice Beza. epist. 1..

They glorified much, and greatly, that they had received the Apostles doctrine by a succession of BishopsD. Ire. 13. c 3., that they were the successors in the Apostles doctrine, of the godly BishopsSadel. de leg. voc. p. 20., and that Bishops succeeded in the roome of ApostlesD. Aug. in Psal. 44..

Their godly monuments, and worthy labours, and bookes yet extant, doe shew that Bishop was of Lions, Irenaeus; of Antioch, Ignatius; of Carthage, Cyprian; of Ierusalem, Cyrill; of Alexandria, Athanasius; Basil of Cesarea, of all Thracia, Asia, and Pontus, Chrysostome; Hilary of Potiers, Augustine of Hippo, Ambrose of Millane: all of these, most notable instruments for the advancement of Gods honour and glory in their dayes.

Finally, From the Apostles dayes hitherto, there never [Page 198] wanted a succession of Bishops, neither in the East, nor Westerne Churches, albeit there have bin from time to time both Marprelates, and Mockprelates to supplant their states, and Illprelates, abusing their functions and places, to the discredit of their calling and profession. So prudent hath the Almighty beene for the augmentation of his glory and people, by this kind, and calling of men.

The errors, and adversaries unto this truth.

This manifesteth the erroneous and evill minds,

1. Of the Anabaptists, who condemne all superiority among men, saying, that every man should be equall for calling; and that there should be no difference of persons among ChristiansSl [...]: dan. com. lib. 5..

2. Of the old heretikes, viz the Contobaptites, which allowed of no BishopsN [...] ph. lib. 18 c. 49..

The Ac [...]phalians, who would not be at the command, or yeeld obedience unto the BishopsMag. ecel [...]s. Fist [...]n. 71 c. 5. & N [...]ceph..

The Aerians, that equall Bishops, and Priests, making them all oneAugust. de [...]cres. cap. 53..

The Apostolikes, which condemned PrelacieD. Bernard. [...] [...]an. ser. 66..

3. Of the late Schismatikes, namely,

The Iesuites, who cannot brook Episcopall preeminenceDeclar mo [...]am & ca. 20.; and in their high Court of Reformation have made a Law, for the utter abrogation of all Episcopall jurisdictionsQuodlibets [...] [...]2..

The Disciplinarians, or Puricanes among our selves. For

They abhorre, and altogether doe loath the callings of Archbishops, Bishops, &c. as the author of the Fruitfull Sermon dothF [...]uit. ser on. Rom. 12. p. 37.; and say, that by the prelaticall Discipline, the liberty of the Church is taken awayAss [...]. polit. [...]. 29., and that in stead of Archbishops, and Bishops, an equality must be made of MinistersAdmon. to [...] Bar..

They terme the differences of Ministers, a proud ambitious superiority of one Minister above anotherD [...]sco. of D. Ban. ser p 37.; and Archbishops, and Bishops they call the supposed Governours of the Church of EnglandDemon. of Dis. epist. ded..

[Page 199]Some of them will not have Bishops to be obeyed either when they cite, or when they inhibit, or when they excommunicateMar. thes. 49.82, 83..

Some of them have not only Archbishops, and Bishops, but also Parsons, and Vicars in detestation. For

Miles Monopodios numbreth Parsons, and Vicars among the hundred points of Popery, yet remaining in out ChurchSold of Bar. in the end..

Others, say that birds of the same feather, viz. Archbishops, and Bishops, are Parsons and Vicars1. Admon. to the Parliam..

Barrow publisheth that Parsonages, and Vicarages bee in name, office, and function, as Popish, and Antichristian, as any of the otherBar. disco. p. 54..

It is therefore an egregious untruth that Puritanes (or which is equivalent) The good men, the faithfull, and Innocent Ministers (for so doe they stile themselves) effect not any popularity, or parity in the Church of God, as some of them would make his Majestie beleeveBurges L. to K. James before his Apo..

2. Proposition.

Whosoever be, or shall be confirmed, or ordered, according to the rites of the booke of consecration of Archbishops, and Bishops, and ordering of Priests and Deacons: they be rightly, orderly, and lawfully consecrated, and ordered.

Archbishops, Bishops, and Ministers, which according to the booke of Consecration, be, or shall be consecrated, or ordered, they are consecrated, and ordained, rightly, orderly, and lawfully, because afore their Consecration and ordination, they be rightly tryed, or examined; by imposition of hands, needfull and seasonable prayers, they be consecrated, and ordained; and all this is performed by those persons, that is, by Bishops, to whom the ordination and consecration of Bishops and Ministers, was alwayes principally committedD. Fulke against the Rhom. fol. 39., and also after the same forme, and fashion (corruptions being afore [Page 200] taken away, and remooved) as Bishops, and Priests afore the raigne of K. Edward the sixt, formerly were.

Errors and adversaries unto this truth.

Well therefore may they disgorge their stomacks, but trouble our consciences they shall never, which condemne, or deprave our callings: as doe

1. The Family of Love, which dislike, and labour to make contemptible the outward admission of MinistersH. N. evan. c. 13. sect. 2. [...].

2. The Papists; who say their pleasure of the Bishops and Ministers of the Church of England, and of other reformed Churches.

None is to be admitted for a Bishop, (say they) which is not ordained by imposition of three or foure (Romish) Catholike Bishops at the least, of which none are to be found among the Protestants [...]. 7. rea..

Whosoever taketh upon him to preach, to minister Sacraments, &c. and is not ordered by a true Catholike (that is, a Popish) Bishop, to be a Curate of soules, Parson, Bishop, &c. he is a theefe, and a murderer [...]. Rhom. a [...] Iohn 10.1..

Our Bishops and Ministers, they are not come in by the doore (saith Stapleton) they have stolne in like theevesStaple. sort. [...]. part. c. 8. p. 14.; they be unordered ApostatesA [...]. 10 the exc [...]ut. c. 3 p 41., pretended [...]d c. 7. p. 148, and sacrilegious MinistersIb. c 9. p. 211., IntiudersIb c. 8. p. 211., Meere lay-men, and not Priests; because first they have received none other Orders, and next, they are not ordained by such a Bishop, and Priest, as the Catholike (Romane) Church hath put in authoritieHowl. 7.10. [...]..

3. The Puritanes: For they write, that

The Bishops of our Church have none ordinary calling of God, and function in the Scriptures, for to exerciseT [...] des. p. 21 sect. 1.: they are not sent of God: They be not the Ministers of Iesus Christ, by whom he will advance his Gospell [...]al. of the st [...]te. praef..

Inferior ministers they are, not (say they) according to Gods Word, either proved, elected, called, ordained1. Admon. 10 [...] c Par [...]iam.. Hence, the Church of England wanteth (say they) her Pastors and TeachersFr ct scr. on Rom. 12. p. 36., and hence they urge divers afore ordained to seeke [Page 201] at their Classis, a new approbation, which they tearme the Lords ordinanceEng. Scotti. 3. B. c. 14. p. 113., and to take new callings from classicall ministers, renouncing their calling from BishopsIbid..

37. Article. Of the Civill Magistrate.

1 The Kings Majestie hath the chiefe power in this Realme of England, & other his dominions [...], unto whom the chiefe government of all Estates of this Realme, whether they be Ecclesiasticall, or Civill, in all causes doth appertaine, and is not, nor ought to be subject to any forraine jurisdiction, where wee attribute to the Kings Majestie the chiefe government, by which titles we understand the minds of some slanderous folkes to be offended, 3 we give not to our Prince the ministring either of Gods Word, or of the Sacraments: the which thing the Injunctions also sometime set forth by Elizabeth our (late) Queene, doe most plainely testifie, but that onely prerogative, which we see to have beene given alwayes to all godly Princes in holy Scriptures by God himselfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall, or Temporall, 4 and restraine with the civill sword the stubborne, and evill doers.

5 The Bishop of Rome hath no jurisdiction in this Realme of England.

6 The Lawes of the Realme may punish Christian men with death, for hainous and grievous offences.

7 It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serve in the warres.

The Propositions.

[Page 202]1. The Kings Majestie hath the chiefe power in this Realme of England, and other his Dominions.
2. The Kings Majestie hath the chiefe government of all estates, Ecclesiasticall and Civill, in all causes within his Dominions.
3. His Highnesse may not execute the Ecclesiasticall duties of preaching, and ministring the Sacraments, and yet is to prescribe lawes, and directions unto all estates, both Ecclesiasticall and temporall.
4. The King by his authority, is to restraine with the materiall sword, and to punish malefactors.
5. The Bishop of Rome hath no jurisdiction in this Realme of England (nor of the other of the Kings Dominions)
6. By the lawes of this Realme, Christian men, for hainous and grievous offences, may be put to death.
7. It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serve in warres.

1. Proposition.

The Kings Majestie hath the chiefe power in this Realme of England, and other his Dominions.

The proofe from Gods Word.

DIvers, and sundry be the formes of Common-weales, and Magistracie. For some, where many, and they of the inferiour people, beare the sway, as in a Democraty; some, where a few, and that of choice, and the best men doe governe, as in an Aristocraty; and some, where one man (or woman) hath [Page 213] the preeminence, as in a Monarchie; such is the government of this Kingdome.

Notwithstanding whatsoever the government is, either Democraticall, Aristocraticall, or Monarchciall, Gods Word doth teach us, that

There is no power but of God; the powers, that be, are ordained of God; and that whosoever resisteth the power, resisteth the ordinance of GodRom. 13.1. [...]..

We must be subject to the principalities, and powers, and obedient, and ready to every good workTit. 3.1..

Wee must submit our selves unto all manner of ordinance of man, for the Lords sake1 Pet. 2.15..

Wee mest pray for Kings, and for all that be in authoritie1 Tim. 2.1..

Finally, wee must give to all men their duty; tribute, to whom tribute; custome, to whom custome; feare, to whom feare; and honour, to whom honour is dueRom. 13.7..

But of the Monarchciall government, speciall mention is made in the writings of the Prophets, and Apostles.

Kings shall be their nourcing fathers, and Queenes shall be thy nources, saith Esay Esa. 43.23..

The Apostle Peter calleth the King, the superiour (or him that hath the chiefe power) as our King Iames hath in his Dominions1 Pet. 2.13..

All Churches Protestant and reformed, subscribe unto this doctrineConf. Helv. 1. ar. 26. & 2. c. 30 Basi. ar. 7. Boh. c. 16. & in the Concil. Belg. ar. 36. Aug ar. 16. 17. Sax. ar. 23. Suc. in petor., as both Apostolicall and Orthodoxall.

The Errors and adversaries unto this truth.

These Churches with us, and wee with them, utterly condemne the opinions,

Of the dreamers, whereof the Apostle speaketh which despise government, and speake evill of them which are in authorityEpi. of Iu. 8..

Of the ManichiesD. August. contra Faust. l. 22. c 74., FratricelliansW. Tho. disc. of Italy, p. 59, FlagelliferiesPratcol. haeres. de Flage [...],, AnabaptistsAlth. Conc. Io. pag. Io. 191., and Family of LoveH.N calleth a King, The scum of ignorance. Spir. land. c. 6. sect. 5, all which raile upon, and condemne Magistracie.

[Page 214]Of them who allow not of the government by women, but utterly detest the same: such were they in Italy, which said,

Interitus mundi est à muliere regi W. Th. descr. of Italy, pag. 129. [...].. Againe, speaking unto women; Abundè magna civitas vobis sit domus, publicum neque noscatis, neque vos noscat Lud. Vives de insti. f [...]m. Chr. lib.: such in France, who thinke how the Law of God, and nature is violated, where a woman is suffered to raigne, and governeNec solum n [...]turae jura convelluntur, sed etiam omnium gentium quae nunquam faeminas regnare permise [...]unt, &c. Bodin. meth. hist. c. 6. p. 257.; such in Scotland, or Scottish men rather from Geneva, which wrote, that

A womans government is a monstriferous Empire, most detestable and damnableAgainst the regim. of women, Blast. praef..

Againe: I am assured that God hath revealed to some in this age, that it is more then a monster in nature, that a woman shall raigne, and have Empire above man, &cIbid..

And little differing from these men are they in England, which tearmed The Harborough for faithfull subjects, a carnall and unlearned booke, smelling altogether of earth, without time, and without reason, for defending the regiment of women over men (when it falleth unto them by inheritance to governe) to be lawfull and goodMartin. Marprel. epist. of D. Bridges.. Hee which so censureth the said Harborough, was the Mar-prelate; and this his Censure declareth, that he was the Mar-prince, aswell as the Mar-prelate.

2. Proposition.

The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill, in all causes, within his Dominions.

The proofe from Gods Word.

VVE ascribe that unto our King by this assertion, which is given to every King, or Queene in their owne Dominion by the Word of God. For

[Page 215]They are for titles, gracious LordsLuke 22.25., PrincesRom. 13.3., the Ministers of GodIbid. 4., the Nurses of the ChurchIsa. 49.23., GodsPsal. 32.1.; For authority the chiefe1 Pet. 2.13.. Which moveth S^t. Paul to exhort, that supplications be made for all men, but first for Kings, as the chiefe1 Tim 3.1..

Againe, Every soule is commanded to be subject to the higher power, &cRom. 13.1..

Finally, the examples are manifold and pregnant, shewing the principality of Kings over all persons, and causes. For

Aaron the high Priest, called Moses the chiefe Prince, his LordExod. 32.21., so did Abimelech tearme Saul his Lord1 Sam. 22.12.

K. Iehosaphat, as chiefe in Iudah, appointed Iudges, Levites, and Priests2 Chr. 19.5. &c. 8..

K. Ezechias also as chiefe, sent unto all Israel, and Iudah, that they should come to the house of the Lord at Ierusalem, to keepe the Passeover2 Chr. 30.1.: also hee appointed the course of Priests, and Levites by their turnes2 Chr. 31.2., and commanded all the Priests to offer sacrifice, &c. and they obeyed himIbid. c. 29.21.22., and enjoyned all the congregation to bring offerings, and they brought them31. Confess. Helv. 1. ar. 16. &c. 2 30. Basil. ar. 7. Bohem. c. 16. Bel. ar. 36. Aug. ar. 16. 17. Sax. ar. 23. Suc. pecorer..

Which we doe unto ours, the very same doe the Churches of God ascribe unto Christian Magistrates in their principalities.

Errors, and adversaries unto this truth.

Which being true, then false is it which the Papists deliver, viz. that

The Kings excellency of power is in respect of the Nobility, and Lay-magistrates under him, and not of Popes, Bishops, or Priests, as they have cure of soulesTest. Rhem. Annot. 1 Pet. 2.13., Kings and Princes, be they never so great, must be subject unto some Bishop, Priest, or PrelateIbid. an. Heb. 13.7..

The whole Clergie ought to bee free from paying TributeIbid. an. Mat. 17.26..

Sacerdotes etiam Principibus jure divino subditi deleatur, say [Page 216] the expurgators, Priests are not by Gods Law subject unto PrincesIndex expurg. p. 26..

No man is to be subject unto his temporall Prince, and superiour, in matters of Religion, or regiment of his soule, but in such things onely as concerne the publike peace and policieTest. Rhem. an. Rom. 13.1..

False also is it which the Puritanes doe hold, namely, that

Princes must be servants unto the Church; be subject unto the Church: submit their scepters unto the Church, and throw downe their Crownes before the ChurchT. C. r [...]p. p. 144..

Magistrates as well as other men, must submit themselves, and bee obedient to the just and lawfull authority of the Church [...]. dis. p. 185., that is, of the PresbiteryThat which our Saviour calleth Presbyt [...]rian, and to doth Luke. [...]a disc. p. 89..

Quis tandem reges, & principes, who can exempt even Kings and Princes, from this, Non humana, sed divina Dominatione, not humane, but divine Domination (meaning of the Presbytery) saith Beza B za de pres. p. 124., which Presbytery they would have to be in every ParishThere ought to be in every Church a Consistory of seigniory of elders, or governours, [...]ar disc. p. 84 Every Congregation ought to have Elders; and an Eldership-Demon. of dis. c. 12. p. 55. cap. 14. pag. 69. In stead of Chancellors, A [...]chdeacons, Officials, Commissaries, Proctors, Summoners, Churchwardens, and such like, you (Parliament men) have to plant in every Congregation a lawfull and godly Seigniory. 1. Admor. to the Parliam. I would that every little Parish should have seven such (Elders) at the least, and every meane Church 13. and every great Church. 13. Hunt of the Foxe, &c. Ec. 2.2..

Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subject themselves to the Consistorian discipline, Non hic excipitur Episcopus, aut Imperator, Neither Bishop, or Emperour is excepted here, Nulla hic acceptio, aut exceptio est personarum, Here is no acception, or exception of personsS [...]eca [...] de dis. p. eccles. p. 456..

3. Proposition.

His highnesse may not execute the Ecclesiasticall duties of preaching, and ministring the Sacraments, and yet is to prescribe lawes, and directions, unto all estates, both Ecclesiasticall, and Temporall.

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The proofe from Gods Word.

KIng Ezechiah said unto the Priests, and Levites of his time.

My sonnes, be not deceived. For the Lord hath chosen you to stand before him, and to serve him, and to be his Ministers, and to burne incense2 Chr. 29.11..

So doe we say, The Lord hath appointed a company, and calling of men to teach the people, to expound the Scriptures, to celebrate the Sacraments, to handle the Keyes of the celestiall Kingdome: insomuch as hee whosoever that shall presume to doe these things, not called thereunto, and that lawfullySee afore, ar., though he be a King, or Prince, he may feare that punishment which fell upon Vzzah 2 Chr. 26.19..

Notwithstanding, all Kings, Queenes, and Princes in their places, may, yea and must as occasion serveth, with K. Salomon build an house for the Lord2 Chr. 2.1., and set the courses of Priests to their office2 Chr. 8.14., with K. Ezechiah breake the Images, cut downe the Groves, take away the high places2 Chr. 31.1., appoint the courses of the Priests, and Levites, and enjoyne all the people to minister sustenance unto the PriestsThus did Ezechiah throughout all Iudah, and did well and uprightly and truely before the Lord his God. 2 Chr. 31.20., with K. Iosiah, put downe, and burne the horses of the Sunne2 Kin 23.11., breake downe the houses of the SodomitesIbid. 7., purge Iudah and Ierusalem from the high places, Groves, carved and molten Images2 Chr. 3.34., appoint the Priests to their chargesIbid. 3.5.2., and compell all that are found in Israel to serve the Lord their GodIb. c. 33.34., and with the King of Niniveh proclaime a fast, and command every man to turn from his evill way, &cJonas 3.7..

Of the same judgement be other ChurchesConfe. Helv. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Boh. c 16. Gal. ar. 39. Belg. ar. 35. Sax. ar. 23. Wittem. c. 35..

The errors, and adversaries unto this truth.

Much therefore out of the way are, and offend greatly doe first the Papists, who publish, that

The care of Religion pertaineth not unto Kings. Religionis curam semper pertinnisse adreges, dole, say the expurgators, blot it outIndex. expur. p. 145..

[Page 218]Queenes may not have, or give voyce either deliberative, or definitive in Councels, and publike assemblies, concerning matters of Religion, nor make ecclesiasticall lawes concerning Religion; nor give any man right to rule, preach, or execute any spirituall function, as under them, and by their authorityTest. Rhem. an..

In matters of Religion, and of their spirituall charge, neither Heathen, nor Christian Kings, ought to direct Clergiemen, but rather to take direction from them1 Cor. 14.33..

The Emperour of the whole world, if he take upon him to prescribe lawes of Religion to the Bishops and Priests, &c. he shall be damned assuredly, except he repentAns. to the execut. of Iust. d. 3. p. 56..

Next, the Anabaptists, who being private men, and no Princes, will take upon them the ordering, and reformation of the Church; as did the MonetariansTest. Rhem. an. Heb 13.17., and Muncer Carranz. sum. Conc [...]d. 365. Bullin. in con. Anabap. in Germany.

And thirdly, the Disciplinarian-Puritans, whose doctrine is, that

1. The making of Ecclesiasticall Constitutions, and Ceremonies, belongeth unto the Ministers of the Church, and Ecclesiasticall GovernorsT C. 1 rep. p. 163., unto the Elders, who are to consult, and admonish, correct, and order all things pertaining to the congregation1. Admon. to the Parliam..

2. Civill Magistrates have no power to ordaine Ceremonies pertaining to the ChurchT.C. 1. rep. p. 153., but to ordaine civill Discipline onelyIdem. 2. rep. 2 par. p 4., as being no Church officers at all.

3. The Ecclesiasticall officers be Doctors, Pastors, Elders, and Deacons, the onely officers instituted of GodLear. dis. p. 10., or at the most, Pastors, Doctors, Elders, Deacons, and widowes. These are all, no moe, nor fewer; and are onely sufficient; and wee are to content our selves with these, and rest in them, saith the PreacherFruc. s [...]r. on. Rom. 12 p. 33.71.. In which number unlesse the King be included, hee cannot possibly have any thing to doe in Church affaires, in these mens opinions.

Without the Prince, the people may reforme the Church, and must not tarry for the Magistrate: so thought Barrow, Gr [...]enewood B [...]r [...] [...]fut. p. 169., and Wigginton Conspir. for pretend. p. 34.. Hence Hackets, Coppingers, [Page 219] and Arthingtons insurrection at London, 1691.

Without the Prince also, the Lords and Burgesses of the Parliament have power of themselves to reforme the abuses, and take away the corruptions of the Church. Hence their manifold petitions, supplications, politike assertions exhibited unto the Parliament from time to time. In one of which their supplications, saith one (speaking unto the Parliament.)

You must enjoyne every one, according to his place, to have a hand in this work.

You must encourage, and countenance the Gentlemen, and people, that shall be found forward, &c.

And, you (of the Parliament) must not suffer an uncircumcised mouth, to bring a slander upon that Land, &c. sciz. upon their discipline. This hath Penry Penry supp. p. 60..

2. Proposition.

The King by his authority is to restraine with the materiall sword, and to punish malefactors, whosoever they be.

The proofe from Gods Word.

THE office of the Civill Magistrate is to restraine, and if need be, to punish, according to the quality of their offences, the disturbers of the quiet, and peace of the Commonweale; and that as occasion shall require, sometime by force of armes, if the enemies of his State be either forraigne, or domesticall, and they gathered together, be many and mighty. To this end Kings and Princes have both men, munition, Subsidies, and Tributes. So against the enemies of God, and good men, went of Israel, and Iudah the valiant Iudges, and the noble and puissant Princes.

And sometimes they execute their wholesome, and Penall Statutes upon the goods, cattell, lands, and bodies of their disorderly, and rebellious subjects.

For the King is a Minister of God, to take vengeance on [Page 220] him that doth evill. Therefore Princes are to be feared, not of them which doe well, but of such as doe wickedlyRom. 13.3, 4..

And this doe the people of God acknowledge to bee trueConf. Helv. 1 ar. 24.26. & 2. c. 30. Basi. ar. 7. Bohe. cap. 19. Gal. artic. 33. Belg. artic. 36. August. ar. 16. Saxon. ar. 23..

Adversaries unto this truth.

Contrarily hereunto,

The Cresconians were of opinion, that Magistrates were to punish no malefactorsD. Aug. contra Crescon. Gra. l. 3. c. 51..

One Rabanus maintained, that Magistrates were not of Gods Ordinance for the good, but an humane institution for the hurt of menMag. eccles. hist. Cen. 6. c. 4. fol. 2 16..

Many have a fancie, that before the generall Resurrection there shall be no Magistrates at all: because they dreame, all the wicked shall be rooted out. Of this minde are the AnabaptistsConfes. Aug. ar. 17., and the family of LoveH. N. 1. exh. c. 12. sect. 39.40. Ramseis confes..

5. Proposition.

The Bishop of Rome hath not jurisdiction in this Realme of England (nor other of the Kings Dominions.)

The proofe from Gods Word.

THE Bishop of Rome; did hee according to the Will of God Preach the Gospell; labour in the Lords harvest; divide the Word of God aright; minister the Sacraments instituted by Christ, and that sincerely; and shew by his life and conversation the good fruits of a godly Bishop, doubtlesse he were worthy of double1 Tim. 5.17., yea of triple honour.

Yet will not the Word of God, were he never so holy, and religious, warrant him any jurisdiction out of his Diocesse, especially not within this Realme; much lesse when he doth performe no part of a Christian, but every part of an Antichristian Bishop, in corrupting the doctrine of the truth with errors, and cursed opinions; in polluting the Sacraments of [Page 221] Christ by superstitious ceremonies; in persecuting the Church and Saints with fire and sword; in making marchandise of the soules of men through covetousnesse2 Pet. 2.3.; in playing the lord over Gods heritage1 Pet. 5.3.; in sitting in the Temple of God, as God, shewing himselfe that he is god2 Th. s. 2.4.; and in exalting himselfe against all that is called God, or that is worshippedIbid..

In respect of which fruits 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 adversary of GodIbid..

Hee was openly proclaimed Antichrist by a Councell in France in the Raigne of Hugh Capet. Hee is termed by the truly, and godly learned, The Basiliske of the ChurchLuther praef. epi. L. Huss.; neither the Head, nor the tayle of the ChurchHeming. in 5. c. Iac. epist..

His jurisdiction hath beene, and is justly renounced, and banished out of England by many Kings, and Parliaments, as by King Edward the 1. 3. and 6. by King Richard the 2. by King Henry the 4. 6. and 8. by Queene Elizabeth; and by our most Noble King Iames.

His pride, and intolerable supremacie over all Christian people is renounced, and condemned as well by the mouthes, as writings of all the purer ChurchesConf Helv. 1 ar. 18 & 2. c. 17 18. Bohe. c. 8.9 Belg. ar. 28.32 Wittem. ar. 31. August. de Abus. ar. 7.; and that deservedly.

The Errors, and adversaries unto this truth.

But with the Papists, the Bishop of Rome, hee is forsooth for supremacie, Abel; for governing the Arke, Noah; for Patriarch-ship, Abraham; for order, Melchisedech; for dignity, Aaron; for authority, Moses; for justice, Samuel; for zeale, Elias; for humility, David; for power, Peter; for his unction, ChristMajoran. clyd milit. Ec lib. 3 c. 35.: the generall Pastor, the common Father of all Christians, the high Pastor of Gods universall Church, the Prince of Gods peopleAns. to the execu. of lust.; for title, God, even the Lord God the PopePanorm. de transl. praef c. Q anto.; for power, God. For

By him Kings raigneCerc. l. 1. c. 2., hee may iudge all men, but must of none bee iudgedDistin 40. c. 5. Papa., hee can doe what him list as well as God, except sinneExtravag de cranst. Epis [...]. cap. Quanto..

[Page 222]His jurisdiction is universall, even over the whole worldTest Rhem. annot. marg. p. 2 [...]0..

Him, upon paine of eternall damnation, all Christians are to obeyBor if. 8 cau. de major. & obed. in Extravag..

And by his Soveraigne authority both all Papists in England were discharged from their obedience and subjection unto Queene Elizabeth, and the same Queene disabled to governe her owne people, and dominionsBristow motive 40..

6. Proposition.

By the lawes of this Realme, Christian men, for hainous and grievous offences, may be put to death.

The proofe from Gods Word.

AS the natures of men be divers; and some sinnes in some countries more abound then in others: so are the punishments to bee imposed upon malefactors, according to the quantity, and quality of their offences; and any Countrey and Kingdome may punish offenders, even with death, if the Lawes thereof, and their offence doe require it. For

All that take the sword, shall perish with the swordMath. 25.52..

Governours bee sent of the King, for the punishment of evill doers1 Pet. 2.14..

A wise King scattereth the wicked, and causeth the wheele to turne over themProv. 20.26..

The Magistrate beareth not the sword for nought, and is the Minister of God to take vengeance on them that doe evillRom. 13.4..

Which punishments testifie to the world, that

God is just, which will have some sinnes more severely punished then others; and the Magistrates to cut off dangerous and ungodly members.

God is mercifull, and hath care both of his servants, and of humane society.

[Page 223]God is all wise, and holy, in that hee will have it knowne who are just, who wicked, who holy, and who prophane; by cherishing and preserving of the one, and by punishing and rooting out of the other.

Our godly and Christian brethren in other Countries approve this doctrineConfes. Helv. 1. ar. 24 26. & 2. c. 30. Basi. c. 7. Bohe. c 16. Gal. ar. 39. Belg. ar. 36. August. ar. 16. Sax ar. 23..

The adversaries unto this truth.

The adversaries of this doctrine be divers. 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 DonatistsD. August. in Iohan 11.; and such in our dayes be the AnabaptistsConfe. Helv. 2. c. 30..

And some doe thinke that howsoever for their offences against the second Table, malefactors may bee put to death: yet for hereticall and erroneous opinions in points of Religion, none are so to suffer. Of this minde are the Familists. For

They hold, that no man should be put to death for his opinionsDisplay. lib..

They blame M^r. Granmer and Ridley, for burning Ioane of Kent, for an heretikeIbid..

It is not Christian-like, that one man should persecute another, for any cause touching conscienceFam. 2. letter unto M. Ro.. Is not that punishment sufficient (say they) which God hath ordained, but that one Christian must vexe, torment, belye, and persecute anotherIbid.?

7. Proposition.

It is lawfull for Christian men, at the commandement of the Magistrates, to weare weapons and serve in warres.

The proofe from Gods Word.

There is (saith K. Salomon) a time of warre, and a time of [Page 224] peaceEccles. 2.8.; and Princes are by warre and weapons, to represse the power of enemies, whether forraigne, or intestine. For they are in authority placed for the defence of quiet, and harmelesse subiects; as also to remove the violence of oppressors, and enemies whatsoever they be. For these causes have they Horses, prepared for the battellProv 2.31.; Tribute paide them as well for ChristiansRom. 13.6, 7., as others, and subiects to serve them in their warres, of what nature soever.

Cornelius being a ChristianActs 10., was not forbidden to play the Centurion, or bidden to forsake his professionLuke 3.14.; nor the souldiers that came unto Iohns baptisme willed to leave the warres, but to offer no violence unto any man.

This truth is granted by the ChurchConfes. Helv. 2. [...].30. Bohe. c. 16. S [...]x. ar. 23.

The aduersaries vnto this truth.

Many are against this assertion, whereof some doubt of the truth thereof, as Ludovicus Vives Arma Christianum virum tractare n [...]s [...]o [...]n [...]s sit, Lud. V [...]ves Instuut. su [...]m Chr. [...]. 1..

Others denie it altogether as untrue. So did in ancient time the Manichies, whose doctrine was, that no man might goe to warreD. Aug. contra Manich. l. 22. c. 74.

Lactartius thought it altogether unlawful 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 dyeLactan. de vero cultu [...]e 20.

In these dayes the Anabaptists thinke it to be a thing most execrable for Christians to take weapons to goe to warreConfes. Helv. 2. c 30..

The Family of Love also doe so condemne all warres, as the time was when they would not beare, or weare a weaponDisplay. H. 5.5. b., and they write first of themselves how all their nature is Love and peaceH.N. spi. lan. c. 37. sect 2., and that they are people peaceableIbid prae. sect. 3 [...]., but all other men in the world besides, they doe wage warre, kill and destroy: for which ends they have divers sorts of Swords, Halberds, Speares, Bowes and Arrowes, Guns, Pellets, and Gunpowder, Armour, Harnesse, and Go [...]getsIbid. cap. 4. [...]. 9., none of which the Familists doe use or allow of.

[Page 225]

38. Article. Of Christian mens goods, which are not common.

The riches and goods of Christians 1, are not common, as touching the right, title, and possession of the same, as certaine Anabaptists do falsely boast. Notwithstanding 2, every man ought of such things as he possesseth, liberally to give almes to the poore according to his ability.

The Propositions.

1. The riches, and goods of Christians, as touching the right, title, and possession of the same, are not common.
2. Every man is to give liberall almes to the poore, of that which he possesseth, according to his ability.

1. Proposition.

The riches, and goods of Christians, as touching the title, and possession of the same, are not common.

The proofe from Gods Word.

AGainst community of goods and riches, be all those places (which are infinite) of the holy Scripture, that either condemne the unlawful getting, keeping, or desiring of riches, which by CovetousnesseIf any one that is called a brother, be a fornicator, or covetous, &c. with such one eate not. Covetousnesse let it not be once named among you, as it becommeth Saints. Eph. 5.3., Theevery,Let none of you suffer as a Theefe, &c. 1 Pet. 4.15., ExtortionWith a brother that is an extortioner, eate not, 1 Cor. 5.11. Neither theeves, nor covetous (persons) nor Extortioners shall inherite the Kingdome of God, 1 Cor. 6.10., and the like wicked meanes many doe attaine; or doe commend liberalityIt is a blessed thing to give rather then to receive, Acts 10.35. yea▪ and that thing ye do unto all the Brethren throughout all Macedonia, 1 Thes. 4.10. If a brother or a sister be naked and destitute of daily food, &c. notwithstanding ye give them not these things which are needfull to the body, what helpeth it? Iames 2.15, 16., FrugalityIf there be any that provideth not for his owne, & namely, for them of his houshold, he denieth the faith, and is worse then an Infidell, 1 Tim. 5.8., free and friendly lendingFrom him that would borrow of thee, turne not away, Matth. 5.42. And lend, looking for nothing again, Luke 6.35., honest labourLet him that stole, steale no more, but rather let him labour, &c. that hee may have to give unto him that needeth, Eph. 4.28. Wee warned you, that if there were any which would not work, that he should not eate, 2 Thes. 3.8., and lawfull vocations to live, and thrive byYe know that these hands have ministred unto my necessities, and to them that were with me, Acts 20.34. We laboured day and night, because we should not be chargeable unto any of you, 1 Thes. 2.9. wee tooke not bread of any man for nought, 1 Thes. 3.8.. All which doe shew, that Christians are to have goods of their owne, and that riches ought not to be common.

[Page 226]Of this iudgement be the reformed ChurchesConfess. Helv. 3. c. 29. Gal. ar. 40. Belg. ar. 36. Aug. ar. 16. Wittemb. c. 21..

The adversaries unto this truth.

Of another mind were the EsseisHeyden des. urbis Hierosolym. l. 3. c. 3., the ManichiesD. Aug. de mor. eccles. Cat. lib. 1., the PelagiansMagdeb. eccles. hist. Gen. [...]. fol. 586., the ApostolikesD. Humfr. de Romanae curiae praxi p 39. exl. Epiphan., and FratricelliansW. Tho. desc. of Italy p. 59., and are the AnabaptistsSleidan. com. lib. 6., and Family of LoveDisplay. H. 3 b..

Among the Familists (saith H.N.) none claimeth any thing proper to himselfe for to possesse the same to any owednesse, or privatenesse. For no man, &c. can desire to appropriate, or challenge any thing to himselfe, either yet to make any private use to himselfe from the restward; but what is there, is free, and is also left free in his upright formeH. N. Spir. laud. c. 35. sect. 34..

1. Proposition.

Every man is to give liberall Almes to the poore, of that which he possesseth, according to his ability.

The proofe from Gods Word.

VNto liberality towards the poore, according to our ability, we are in the holy Scriptures provoked.

[Page 227]1. By the commandements from God, by his servants the ProphetsDeut. 15.11. Prov. 5.15, 16. Eccles. 11.1, 2., by his Sonne our SaviourMatth. 5.42. &c. 6.2, 3, &c. Luk. 9.30, &c., and by his ApostlesRom. 12.13. 1 Cor. 1.62..

2. By sweet promises of ample blessingsEccles. 11.1. The liberall person shall have plenty: and he that watereth, shall also have raine, Prov. 11.24. Hee that stoppeth his eare at the crying of the poore, he shall cry, and not be heard, Prov. 1.13..

3. By threatnings of punishments to the covetous, and stony-heartedHe that giveth unto the poore, shall not lack, but he that hideth his eyes (shall have) many curses, Prov. 28.27..

4. By the examples of the best men, viz. the Apostles, and Primitive ChurchActs 11.19, 20. Rom. 15.15. 1 Cor. 8.1, 2, 3, &c. 2. Cor. 6.2, &c..

So the ChurchesConf. Helv. 2 c. 2. 3. 28, 29. Sax. ar. 21. Wittemb. c. 18..

The adversaries unto this truth.

Of strange minds therefore and impious; are

First, the Anabaptists, which would have no man either to give, or receive. For all things in their opinion should be common (as afore also hath bin said,) and none among them be either poore to receive, or wealthy to minister any almesBale myst. of Iniq. p 53..

Secondly, the hypocriticall sectaries, who are bountifull only to those which side with them. Such were first the Publicans in our Saviour his dayesMar. [...] 46.47, and after them the Manichies, who would minister neither bread, nor water unto any hungry, and pyning begger, unlesse he weare a ManicheanHomini mendico esurienti, nisi Manichaeus sit, panem aut aquam nō porrigunt. Manic. D Aug. de Mor. Manc. l. 2..

And such are the Family of Love; who say they are not bound to give almes but to their owne sect: and if they doe, they give the same to the devill.Dispi. H. 7. b.

39. Article. Of a Christian mans oath.

As we confesse that 1 vaine, and rash swearing is forbidden [Page 228] Christian men, by our Lord Iesus Christ, and Iames his Apostle: So we judge that 2 Christian Religion doth not prohibit, but that a man may sweare, when the Magistrate requireth, in a cause of faith, and charity; so it be done according to the Prophets teaching, in justice, judgement, and truth.

The Propositions.

1. We may not sweare vainely, and rashly.
2. A lawfull oath may be given, and taken; according to the Word of God in justice, judgement, and truth.

1. Proposition.

Wee may not sweare vainely, and rashly.

The proofe from Gods Word.

THE better to avoid vaine, and rash oathes and swearing; it is good to have in remembrance that which is said by our Saviour Christ, and his Apostle Iames.

Our Saviour saith. Sweare not at all, neither by heaven for it is the throne of God, nor by the earth, for it is his footstoole, nor by Ierusalem, for it is the Citie 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 nayMath. 5.34..

So the Apostle Saint Iames, Before all things, my brethren (saith he) sweare not, either by the heaven or by the earth, or by any other oath, but let your yea be yea, and your nay nay, lest ye fall into condemnationIames 5.12..

All Churches doe, and some in their publike writings condemne vaine, rash, and idle oathesConf. Helv. 2. c. 5. Basil. ar. 11.

Adversaries unto this truth.

[Page 219]This declareth many sorts of men to be very impious, as

The Wantons, which for pleasure, and the covetous worldlings, who for gaine, and profit, blush not to take the name of God in vaine, by idle, rash and usuall oaches. Next, the BasilidiansPhilast., HelchisaitesEuseb. ex O [...] v. d. l. 8. c. 38., PriscillianitesBulli. con [...] Anath [...]p. l. 2. cap 4., and Family of LoveRamscis con., who for ease, and to avoide trouble and persecu [...]ion, dread not to sweare, and forsweare themselves.

Thirdly, the Papists: whose common guise is to sweare either by Saints, or Idols, or by God and creatures togetherPet. de Soto Math. conf. p. 40. a..

Fourthly, the Puritanes, who use to sweare, though not by God, &c. yet as wickedly using horrible imprecations: as I renounce God, God damne me: or as Hackets manner was, God confound meConspir. fer. pretend refer. p 5..

Lastly, the Banisterians, who deeme it Hypocrisie for one Christian to reprove another, for common and rash swearing, which are but Trifles, in their opinionsVnfold of Banist. errors..

2. Proposition.

A lawfull Oath may be given, and taken, according to the Word of God, in justice, judgement and truth.

The proofe from Gods Word.

THe truth of this doctrine appeareth plentifully in the holy Scriptures. For in the same there be both Commandements that we must, and may; and formes prescribed how we shall sweare.

For the first: Thou shalt feare the Lord thy God, and serve him; And shalt sweare by his name, saith Moses; Again, thou shalt sweare,Deut. 9.13, 22.11. The Lord liveth, and thou shalt cleave unto him and shalt sweare by his NameIbid. 10 20..

And touching the other, sweare may we not, either by Baal Ierem. 12.16: or by strange godsIosh. 27.7.; or by the Lord, and by Melchom (that is, by IdolsZeph. 1.7.:) or by any creaturesMatth 5.34..

But our Oathes must bee made in the name of the LordDeut. 6.13.: as, The Lord livethIer. 12. [...]6.: and all is to be done in truth, judgement [Page 220] and righteousnesseIer. 4 2., and when the magistrate calleth us thereuntoExod. 22.8. 1 King. 8.31..

All Churches joyne with us in this assertion, and some testifie the same in their publike writingsConfes. Helv. 2. ar. 16. & 1.2.30. Gal. ar. 40. Basil ar 11. sect. 1. Aug. ar. 16..

The Errors, and adversaries unto this truth.

Many be the adversaries one way or other, crossing this truth. For,

1. Some condemne all swearing, as did the Esseies, who deeme all swearing as bad as forswearing [...]ard. of s [...] [...]ons, 2 part.; and doe the Anabaptists, which will not sweare, albeit thereby both the glory of God may be much promoted, and the Church of Christ, or Common weale furtheredConf [...]. Basil. ar. 11 sect. 1,.

2. Others condemne some kinde of Oathes, and will not sweare, though urged by the magistrate, but when themselves think good. So the Papists, no man (say they) ought to take an Oath to accuse a Catholike (a Papist) for his religionTest. Rhem. an Act. 23.12., and such as by Oathes accuse Catholikes (that is, Papist,) are damnedIbid..

So the Puritanes, oftentimes either will take none oath at all when it is ministred unto them by authority, if it may turn to the molestation of their BrethrenHook of eccles. pol. praef., or if they sweare (finding their testimony will be hurtfull to their cause) they will not deliver their [...]nds after they be sworneD. Su [...]cliffe ans. to Iob Throk. p. 46. b..

3. Others, having taken the Oath, do foulely abuse the same as the knights of the post, like the Turkish Seiti, and ChargiPol. of the Turk. emp. c. 24. p. 74., who for a Ducket will take a thousand false Oathes afore the magistrate: as also the Iesuites, who in swearing (which is little better then forswearing) do viti scientia, that is, cunning, and equivocationsQuod lib p. 34. 68 Garnets arraign.: as also doe they, who conscionably, and religiously keepe not their faith; such are the forenamed Papists▪ (For they say) an Oath taken for the furtherance of false religion (as they take the profession of all Protestants to beTest. Rhem. an Act. 20 12.) bindeth notIurament [...]m propter falsam religionem prestatum non obligat Bap. Frickl [...]r de jure magist. p. 11.. Againe, Faith [...]s not to be kept with HeretikesConc. Constan.. Which assertion little differeth from the opinion of some Puritanes, who teach, that promise (or Faith) is not to be [Page 221] kept, when (as perhaps by the not erecting of Presbyteries in every Parish) Gods honour, and preaching of his Word is hindredGeneva an. Matth. 2.12. One of them hath delivered, that if the Prince do hinder the building of the Church, the people may by force of armes resist him. Ans. to the Abstract. p. 94..

Subjects be discharged from their Oath of Alleageance, and may gather forces against their liege Soveraigne, if hee enterprize any thing to the hurt of his Realme, or of the (Romish) religion, was a determination of the Sorbonists in a certaine conventicle of theirs at ParisMercur. Gal. lobelg l. 2. p. 89.. And that Magistrates, by their subjects, may be brought under to obedience of Lawes, was a conclusion of certaine Scottish Ministers in a private Conventicle of EdinburghBucchan. rerum Sotic. l. 17 p. 202..

Seditiosi non sunt qui resistant principibus, politicum, aut ecclesiasticum statum perturbantibus: Nam qui resistit Principi seditiosus non est, sed seditionem tollit: saith a FrenchmanEuseb. Philadelph. dial. 2. p. 57.: yea (saith an Englishman,) whose works by T.C. are highly approved, and commended, Hunc tollant vel pacificè, vel cum bello, qui ea protestate donati sunt, ut regni Ephori, vel omnium ordinum conventus publicus Dud. Fen. S. Theo. l. 5. c. 13: Subjects may not respect their Oathes made unto such Princes, which trouble the state of the Church, or Common-weale.

Finally, whatsoever Princes be (good or bad) if they be women (say some) oathes or alleageance then are not to be kept. Their words be these:

First, (aswell the States of the kingdome, as the common people) They ought to remoove from honour, and authority that monster in nature: so call I woman in the habit of man, yea a woman against nature raigning above man. Secondly, if any presume to defend that impiety, they ought not to feare, first to pronounce, and then after to execute against them (that is to say, against women governours) the sentence of death. If any man be afraid to violate the oath of obedience, which they have made to such monsters, let them be most assuredly perswaded, that as the beginning of their oathes, proceeding from ignorance, was sinne: so is the obstinate purpose to keepe the same, nothing but plaine rebellion against GodAgainst the regim. of women 2. blas. p. 53. b..

Lastly of all, whereas every Minister of the Word, and Sacraments, at his ordination doth sweare to obey his Diocesan [Page 222] in all lawfull matters, certain Gentlemen of the Puritan faction, writ thus unto the Bishops of the Church of England, and printed the same, viz. The Canon law is utterly voyd within the Realme, and therefore your Oath of Canonical obedience is of no force, and all your Canonicall admonitions not worth a rushThe Gentlemens demands vnto the Bishops (printed ann. 1605.) p. 76..

‘D. Hilar. contra Constanti [...] August. Non recipi [...] m [...]ndarium veritas; nec patitur Religi [...] impietatum.’‘The truth admits no lye; neither can Religion abide impiety.’‘1 Tim. 1. v. 19. Vnto the King everlasting, immortall, invisible, unto God onely wise (be) honour, (and) glory for ever, and ever, Amen.’

FINIS.

[Page]

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A treatise vpon sundry matters contained in the Thiry nine Articles of religion, which are professed in the Church of England long since written and published by Thomas Rogers.

Author: Rogers, Thomas, d. 1616.1639

K. Iames.After Elizabeth, raigned King Iames.

1. Article. Of Faith in the holy Trinitie.

1. Proposition.

The proofe from Gods Word.

Errors and adversaries vnto this truth.

2. Proposition.

The proofe from Gods Word.

Errors, and adversaries vnto these truths.

3. Proposition.

The proofe from Gods Word.

Errors, and adversaries unto this truth.

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

1. Proposition.

The proofe from Gods Word.

The errors and aduersaries vnto this truth.

2. Proposition.

The proofe from Gods Word.

The Errors and adversaries vnto this truth.

3. Proposition.

The proofe from Gods Word.

Errors, and adversaries unto this truth.

4. Proposition.

The proofe from Gods Word.

The errors and adversaries vnto this truth.

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

The Propositions.

The proofe from Gods Word.

Errors and adversaries unto this truth.

4. Article. Of the Resurrection of Christ.

1. Proposition.

The proofe from Gods Word.

Errors, and adversaries unto this truth.

2. Proposition.

The proofe from Gods Word.

The Errors and adversaries unto this truth.

3. Proposition.

The proofe from Gods Word.

Errors, and adversaries unto this truth.

5. Article. Of the Holy Ghost.

1. Proposition.

The proofe from Gods Word.

The Errors and adversaries vnto this truth.

2. Proposition.

The proofe from Gods Word.

The Errors and adversaries unto this truth.

2. Proposition.

The proofe from Gods Word.

The adversaries unto this truth.

6. Article. Of the sufficiency of the holy Scripture for salvation.

1. Proposition.

The proofe from Gods Word.

The Errors, and adversaries [...]o this truth.

2. Proposition.

Adversaries to this truth.

3. Proposition.

Errors, and adversaries unto these truths.

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

Errors, and adversaries unto this truth.

7. Article. Of the Old Testament.

1. Proposition.

The proofe from Gods Word.

The Errors, and adversaries unto this truth.

2. Proposition.

The proofe from Gods Word.

The adversaries unto this truth.

3. Proposition Christians are not bound at all to the observation of the Iudai­call ceremonies

The proofe from Gods-Word.

Errors, and adversaries unto this truth.

4. Proposition.

The proofe from Gods Word.

Errors, and adversaries unto this truth.

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

The proofes from Gods Word.

Errors, and adversaries unto this truth.

8. Article. Of the three Creedes.

1. Proposition.

The errors and adversaries unto this truth.

2. Proposition.

3. Proposition Christians are not bound at all to the observation of the Iudaicall ceremonies