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

is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine Transubstātiatiō besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is n●t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this

Masse ar 1.3 Saxon. ar 14. VVittemb c. 19. Sue c. 19. a Leon. Ram. Confess an 1580. b Theodores eccles hist. c What can the Protestant churches afford you c. the comunio O poysoned Cup better it were for you to eate so much Ra●sbaine then that pulluted bread and to drinke so much Dragons gall or Vipers blood then that sacralegious wine Garnish of the soule c. printed at Autu an 1596. by Ioach. Tro. d Catech. Trid. e concil Trid. ses 6. cap. 9. f Al. Guag de relig Moscouit p. 268. g Concil Carthage 3. can 6. a Matth. 26.29 Marke 14.25 b Gen. 9.4 Leuit. 17.14 c Act. 3.21 d 1. Cor. 11.20 e Confess Heluet 1. ar 22. 2. c. 21. Basil. ar 6. Bohem. c. 13. VVittemb c. 19. a Concil Trid. ses 3. c. 3. b Test. Rhem. annot Matth. 26.26 Concil Trid. ses 3. c. 3 Vaux Catech. c. 4. d Concil Trid. ses 3. c. 4. Concil Trid. ses 3. c. 5. f Epiphan hoeres 34. a 1. Pet. 1.23 b. Iohn 6.51 c Iohn 6.35 d Confess Heluet 1. ar 22. and 2. c. 21. Basil. ar 6. Bohem. c. 13. Gal. ar 36. Belg. ar 35. a Aliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugimus sed in cognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pani et vino substantiam equidem relinquendo sed corporale Christi corpus ita co●duniendo at substantia substantiam vel localiter vel definitiue vel repletiue vel omnibus istis modis simul contineat quod ipsum Profect̄ milest aliud quam Transsubstantiationis quoddam quasi inuoluctus c. Iezler de diutur belli Euchar. p. 18. a. b After Consecration there is neither bread no● wine left in this Sacrament saith Vaux in his catech By vertue of the words of Consecration the substance of bread is turned and changed into the verie bodie of Christ and the substance of wine is turned into the blood of Christ the holy Ghost working by a diuine power So that Christ is wholy vnder the forme of bread and in euery part of the Host being broken Christ is wholy Also vnder the forme of wine and euery part thereof being separated Christ is wholy Canis catech c. 4. Romanenses 〈…〉 sororem plurimorun error●m matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezl●● ●edi●tior belli 〈◊〉 p. 31. a Matth 26.28 Marke 14.22 Luke 22.19 1. Cor. 10.16.11.2 b Matth. 26.27 Marke 14 23. Luke 22.17 1. Cor. 11.25 c Luke 22.19 1. Cor. 11.24.25 d Confess Heluet 2. c. 21. Basil. ar 6. Bohem. c. 13. August de Missa ar 1. Sax. ar 14. VVittemb c. 19 a Concil Tri● ses 3. c. 6. b Jbid. can 4. c Festiual 4. Sermons fel. 169. b d See cerem Pontif. lib. 1. When the Pope goeth from one people to another hee sendeth before him yea and sometime a day or two daies iourney his Sacrament vpō an Horse carrying at his necke a little Bell accompanied with the scum and baggage of the Romaine Court. Thether goe the dishes and spits old shoes caldrous and kettles and all the scullerie of the Court whores and Iesters Thus the Sacrament arriueth with this honorable traine at the place whether the Pope is to come it there awaiteth his comming And when the maister is knowne to approch neere the people it goeth foorth to receaue him So Cyp. Valera a Spaniard in his treat of the Pope and his a●ct p. 17. e Act of the peace c. an 1604. ●r 2. to the end touching a Moderation c. f Concil Trid. ses 3. c. 3. a 1. Cor. ii 28 b Ibid. 29. c Cor. 10.21 d 1. Co. 1138.39 e Ibid. 38.31 f Ibid. 29. g 1. Cor. 10.21 h Matth. 22.11.21 i Ephes. 4.15 c. k Iohn 6.35 l 1. Cor. 11.27 m Confess Heluet 1· in the declar of the L. Supper Heluet 2. c. 21. Basil. ar 6. Bohem c. 13. Gal. ar 37. Belg ar 37. a S●ur Antip. 4. par 1. p. 58. b Test. Rhem. annot 1. Cor. 11.27 d Alex. Hales par 4. q. 45. D. Thom. par 3. q. 8. ar 3. c So reporteth Sturmius in his Antipap 4. par 2. pag. 106. a Matth. 26.26 Marke 14.22 Luke 22.19 1. Cor. 10 16 1●.25 b Matth. 26.27 Marke 22.17 1. Cor. 10.16.11.25 c Confess Heluet 1. ar 22. 2. c. 21. Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. August de Missa ar 1.2 Saxon. ar 15. VVittemb c. 19. Suc. c. 18. a Gal. 3.15 b Epiphan c Philastrius d August de hares e ● Faber de relig Moseo f Epiphan g Theodores h Epiphan i Leo scr 4. quadrages k Concil Trid. ses 5. cap. 1. ses 21. can 1.2.3 l Censura Colon pag. 289. m Jbid. pag. 283. n Concil Constan ses 13. o Surius co ment an 1501. pag. 31. p Catech. Trid. q Ibid. r Theodores See Ar. 2. pr. 4.22 pr. 1.2.28 pr. 2. b Act 20.28 Rom. 5.6 c. Gal. 3.13 1. Cor. 6.28 1. Pet. 1.18.19 c Acts 10.43 Rom. 3.25 Heb. 9 12. c. 28. 1. Iohn 2.2 1. Iohn 4.10 d Iohn 1.29.4 Pet. 3.18 1. Iohn 1.7 e Confess Heluet 1. ar 11. 2. cap. 11.15 Basil. ar 4. Bohem c. 6. Gal. ar 13.16.17 Belg. ●r 20.22 August ar 34. Saxon. ar 3. VVi●●emb c. 2.5 Sue c. 2.3 a Epiphan b D. ●ren ●1 c. 29. c D. Hieron ad Marcel l. 2. d D. Cipr. l. b. 4. epist. 2. e Bulling contra Anabap. l. 2. c. 13. f Holins chron fol. 1299. g Dial. of Diues Pauper 6. com h Iesuits catec 1. B. c. 10. p. 28.6 i Confor S. Fr. k p. Mornaeus tract de eccles c. 9. l Iesuits catec 1.8 c. 10. m Dial. of Diues pauper 6. com c. 10. n Dionis Carth. d● 4. hom Nouis ar 50. o Iest. Rhem. annot marg p. p. 258. p Ibid. annot Matth. 10.12 q Vaux catech c. 4. r See ●r 22. pr. 2. a Test. Rhem. ann Mat. 24.15 b Concil Trid. ses 22. can 3. Cat. ●rid Euch. s. c Concil Trid. ibid d. Catech. Trid. ibid. e Concil Trid. ses 3. can 4. f Concil Trid. ses 22. can 3. g Hovvl 7. reas h Concil Trid. ses 21. c. 3. ses 22. can 5. i Ibid. ses 3. c. 5. k Albert. Mag. de sacr Euchar. Hovvlets 7. reas l Thou shalt not bowe to them nor serue them Exod. 20.5 m Heb. 9.12 c By his owne blood entred hee in once vnto the holy place c. He was once offered Jbi● 28. n Heb. 7.27 he offered vp himselfe o Heb. 9.22 without shedding of blood is no remissiō p Heb. 9.27 Jt is appointed vnto men that they shall once die q Heb. 11.6 without faith it is vnpossible to please God r Luke 22.19 1. Cor. 11.25 s 1. Pet. 1.18 19. t Confes. Heluet 1. ar 22. and 2. c. 10.21 Basil. ar 6. Bohem. c. 13. Belg. ar 35. Aug. de Missa ar 13. Saxo. ar

and by thy feete all the Angels Archangells Patriarches Prophets Apostles Euāgelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister therof vsually is a priest but may be any other Christian. The effect of annoiling is to purge and put away veniall sinnes committed by mispending of our senses as also sinnes forgotten In this antichristian doctrine many errors be contained For In respect of the matter the Papists make of greasie matter a spiritual ointment whereas there is none ointment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediatour betweene God and man Christ Iesus is blasphemed and the merit and power of his death ascribed vnto greasie oile Besides Christ is not acknowledged for the onely Sauiour of mankinde and Physitian of our soules but other Physitians be called vpon besides him In respect of the minister they hold how any mā hath power to forgiue sinns which belongeth vnto God alone also that other men yea women and not the minsters of the word onely may be minsters of the Sacraments In respect of the effect they teach vs which is vtterly vntrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his pretious blood 10. Proposition The Sacraments are not to be abused but rightly to be vsed of vs all The proofe from Gods word In the word of God the right vse of the Sacraments and the ends of their institution are euidently set downe For Concerning Baptisme Christ hee saith Teach all nations baptizing them c Hee that shall beleeue and be baptized shall be saued Touching the Lord his Supper saith our Sauiour of the Bread take eate c. and of the Cup Drinke yee all of it and S. Paul The cup of blessing which wee blesse is not the communion of the blood of Christ The bread which wee breake is not the communion of the body of Christ This truth doe the Chruches reformed by their Confessions subscribe vnto The errors adversaries vnto this truth Then greatly doe they sinne who either doe not vse the Sacraments either at all as doe the Schwenfeldias or minister them but vnto whome they list so is Baptisme of the Seruetians and Anabaptists ministred onely vnto elder persons denied vnto Infants and so is the same Sacrament of the Marcionites ministred vnto single persons but denied vnto married folkes or doe abuse them So abused is baptisme by them who baptise things without reason yea some times without life or sense so haue the Papists baptized both Bells and Babels as the greater Bell of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name and the great Bell of Christ church in Oxford which D. Tr●sham the Vice chancellor named Mary Babells as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries was baptized by Pius Quintus An. 156● and called Margaret by the said Pope and so the Cataphrygians baptized the dead bodies of men Againe Baptisme was Baptized by the Marcionites when they baptized the liuing for the dead also by the No●uatian and Papists when they rebaptized infants afore baptized as they tearmed them by Heretikes And so abused was the Lords Supper by certaine Heretikes condemned in a Councell at Carthage whose manner was to thurst the Sacrament into the mouthes of dead men and is by the Papists whose gift is to vse it magically as a salue against bodily si●knes and aduersitie also to carrie the same about pompously and superstitiously in the open streetes to be adored of the beholders 11. Proposition All which receiue the Sacraments receiue not therewithall the things signified by the Sacraments The proofe from Gods word Wee read in the holy Scripture that Some persons doe receiue the Sacraments and the things signified by the Sacraments which are the remission of sinnes and other spirituall graces from God and so receiued was the Sacrament of Baptisme of Cornelius and the Lords Supper of the good disciples and the godly Corinthians Some againe receiue the sacraments but not the things by them signified so receiued was Baptisme of Sunon Magus and the Lords Supper of Iudas and so receiue the Atheists Libertines and impenitent persons And some receiue not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Theife vpon the Crosse This maketh vs to conceiue well both of those men and womē which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world vnbaptized Furthermore it is apparent how Saluation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeue Againe S. Paul faith whosoeuer shall eate the bread or drinke the cuppe of the Lord Vnworthily shall be guiltie of the body and blood of Christ And this the purer Churches euery where doe acknowledge The adversaries vnto this truth The Papists therefore be in a wrong opinion which deliuer that The Sacraments are not only Seales but also causes of grace and The Sacraments doe giue grace euen because they be deliuered and receaued ex opere operato 26. Article Of the vnworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the euill be euer mingled with the good and sometime the euill haue chiefe authoritie in the ministration of the word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authoritie 1 wee may vse their ministerie both in hearing the of God and in the receiuing the Sacraments Neither is the effect of Christs ordinance taken away by their wickednes nor the grace of Gods gifts diminished from such as by faith and rightly doe receiue the Sacraments m●nistred vnto them which are effectuall because of Christs institution and promise although they be ministred by euill men Neuerthelesse it appertaineth to the discipline of the Church that 2 enquirie be made of euill ministers and that they be accused by those that haue knowledge of their offenses and finally being found guiltie by iust iudgement be deposed The propositions 1. The effect of the word and Sacraments is not hindred by the badnes of ministers 2. Euill Ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the word and Sacraments is not hindered by the badnes of Ministers The proofe from Gods word OF the ministers ecclesiasticall the Church is to conceiue neither to sinisterly as though their vnworthines could make the word and Sacraments the lesse effectuall to such as worthily doe heare and receiue them nor on the

world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be

Test. Rhem. an marg ● 258. l Horum B. Virg. S. Mar. secundum v●um Sarum m Cerem lib. ● tit 7. n Breviar secundum Sarum a Mark 5.36 b Act. 10.43 c Act. 13.39 d Rom. 1.16 e Rom. 4.5 f Rom. 10.4 g Gal. 2.16 h Gal. 3.8 9. i Eph. 2.8 k Phil. 3.8 9. l Confess Helv. ● cap. 16. Basil. ar 8. Bohem. c. 6 7. Gal. ar 20. Belg. ar 22. August ar 4. Saxon. ar 3.8 VVittemb ar 4. Suev cap. 3. a Matth. 27.24 b Act. 12.1 c Act. 26.26 d Iam. 2.19 e Canis catech c. 1. Vaux catec ● 1. Test. Rhem. an Rom. 4.14 1. Tim. 3.15 f Conci● Trid. sess 6. cap. 9. Test. Rhem. an Rom. 5.1 g 2. Tim. 1. h Bale myst of iniquit p. 53. i Act. 15.1 k Euseb. l. 3. c. 24. l Test. Rhem. an Luke 7. marg Luk. 10.28 Ioh. 3.18 Iames 2 2● m Russie Comm. vveale cap. 23. n Catech. c. 3. o De fo●atu● S. con●●●● lib. ● c. 2● p Tost Rhem. an Act. 8.18 q Jsidor c●y● l. 8. c. de haeris r Conci Trid. sess 6. c. 16.7 s Calvin contra Osiand epist. fol. 303. 〈…〉 epist. 1. t Displ●y in A●lens confess a Psal. 14.2 3. Psal 53.2 and 51.4 Rom. 5.12 b Act. 2.30 Act. 3.25 Act. 13.32 2. Tim. 1.1 c Ioh. 17.2 Rom. 6.23 1. Ioh. 5.11 Reuel 2.10 d Gal. 3.11 12. e Rom. 4.1 2. Gal. 3.6 Heb. 11.17 f Act. 2.44 c. g Act. 8.12 h 1. Tim. 1.14 16. Act. 22.16 Phil. 3.6.9 i Act. 8.36 k Act. 16.31 c. l Eph. 2.4 5 c. m Confess Helvet 2. c. 16. Basil. ar ● Bohem. c. 7. Gal. ar 22. Belg. ar 24. August ar 6.26 a Mat. 5.21 c. b Math. 15.2 c 2. Tim. 1. d Act. 15.2 e Gab. Biel. l 2. dist 27. q. 1. f Concil Trid. sess 6. can 32. g Petrus a Solo asser cath de bonis oper a Math. 5.16 Ioh. 15.12 Phil. 2.14 c. 1. Thess. 4.3 c 2. Tim. 2.19 b Iames 2. c Math. 5.22.28 Act. 24.16 d Math. 5.5 Mark 10.29 30. 1. Tim. 4.8 e Math. 7.21 and 10.32 Luke 14.13 14. Rom. 2.10 f Esa. 59.1 2. Ioh. 9.31 1. Ioh. 3.21 g Deut. 28.15 c. Ier. 5.25 Rom. 13.2 h Math. 10.33 Math. 21.41 c. 1. Cor. 6.9 10. Heb. 12.14 c. 25. Reuel 21.8 i Confess Helvet 2. c. 16. Basil. ar 8. Bohem. c. 7. Gal. ar 7. Belg. ar 24. August ar 6. 26. Saxon. ar 3.5.6 VVittemb c. 7. Suevica c. 4. a Iren. Theodor. b Iren. l. 1. c. 23. c Epiph. l. 3. d August contr Pet. l. 1. c. 24. e Cl. Alex. str l. 3. Epiphan f Theodor. g Spar. disco p. 13. h Constitut. Othonis de concub Cler. rem●nendi● i Philast Iren. k Eus. l. 6. c. 38. l August m D. Bernard sup Cant. ser. 65 n Display H. 5. b o Concil Const. sess 19. Coch●ens hist. Hussi l. 2. p. 74. p Pol. of the Turk Emp. c. 24. q Mat. 7. 23. a Rom. 8.8 b Gal. 5.6 c Tit. 1.15 d Heb. 11.6 e Math. 6.22 f Luk. 17.10 g Rom. 7.14 h Rom. 8.23 i Gal. 5.17 k Confess Helv. 1. cap. 16. Basil. ar Bohem. c. 7. Gal. ar 22. ● Belg. ar 24. August ar 26. Saxon. ar ● 5.6 VVittemb c. 7. Suev c. 4 a Iren. l. 1. c. 1. b Epiphan c Tapp p. 188. d Andrad de fide lib. 3. e Tapp p. 189. f Tapp ibid. g Bulling cont Anabap. l. 4. c. 3. h Display L. 6. ● a Math. 7.16 b Math. 3.12 c Ioh. 13.35 d Luk. 6.36 Eph. 1.1 1. Ioh. 3.10 e Iam. 2.18 1. Pet. 1.17 Eph. 4.17 f Confess Helvet 2. c. 16. Basil. ar 8. Bohem. c. 7. Gal. ar 22. Belg. ar 24. Saxon. ar 3. VVittemb c. 7. Suevica c. 4. a Math. 6. 7. b Test Rhem. an Rom. 2.6 1. Cor. 3.8 2. Cor. 5.10 Heb. 6.10 Iam. 2.22 c Concil Trid. sess 4. c. 3. d Concil Trid. sess 6. can 32. a Math. 7.16 b Math. 12.33 Luke 6.43 c Ioh. 15.4 d Rom. 11.17 23. e Rom. 5.10 f Eph. 2.3 g Confess Helv. 2. cap. 15. Aug. ar 20. a Andrad de Fide lib. 3. b Tapp p. 189. c Clem. Alex. strom lib. 2. a Eph. 4.22 b Rom. 8.10 c Eph. 2.2 d Rom. 5.8 e Tit. 1.15 f Confess Helv. 2. c. 16. Bohem. c. 7. Belg. ar 23. August ar 4.20 Saxon. ar 3. 8. VVitt. ar 5. a Test. Rhem. an Act. 10.2 b Concil Trid. sess 6. c. 10. c Andrad de Fide lib. 6. a Wherefore haue we fasted and thou seest it not we haue punished our selues and thou regardest it not Esa. ●8 3 Did you fast vnto me Zach. 7.5 They haue their reward Matth. 6.16 b He that turneth away his eare from hearing the Law euen his praier shall be abominable Prou. 28.9 When thou pr●iest be not as the hypocrites c. they haue their reward Matth 6.5 c Take heede that ye giue not your almes before men c. they haue their reward Math. 6.1 2. d Will I eate the flesh of Bulls or drink the blood of goates Ps. 50.13 Bring me no more oblations in vain incense is an abomination vnto me c. Esa. 1.13 He that killeth a bullocke is as if he slue a man hee that sacrificeth a sheepe as if he cut off a dogges necke he that offereth an oblation as if he offered swines blood he that remembreth incense as if he blessed an idol Esa. 66.3 e Lord Lord haue we not by thy Name prophecied and by thy Name cast out deuills and by thy Name done many great workes Then will I professe to them I neuer knew you depart from me ye that worke iniquitie Matth. 7.22 23. f Whatsoeuer is not of faith is sinne Rom. 14.23 Vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Tit. 1.15 Without faith it is vnpossible to please God Heb. 11.6 g Confess Hel. 2. c. 15. 16. Bohe. c. 7. Belg. ar 23. August ar 4.20 Saxō ar 3. 8. VVittemb ar 5. Concil Trid. sess 6. an 7. a Iosh. 1.7 Ezek. 20.19 b Mark 9.7 c Matth. 5.19 d Mark 7.7 e Matth. 28.20 f Ioh. 10.25 g Coloss. 2.20 h Jbid. 23. i 1. Tim. 4.1 k Gal. 1.8 l Confess Helv. 2. c. 16. August ar 20. Basil. ar 10. Gal. ar 24. Belg. ar 12. Sax. ar 3.17 a In his Asser. catholic fidei b Aanot. marg Luk. 10.35 1. Cor. 9.23 2. Cor. 8.14 c Concil Trid. sess 6. c. 10. a Matth. 5.19 b Marke 7.7 c 2. Tim. 3.16 17. d 1. Tim. 1.17 e Confess Helv. 2. c. as in the former prop. a Test. Rhem. an 2. Cor. 8.14 b Confess Aug. ar 20. c Pet. à Solo assert Cath. de Lege a Matth. i. 20 b Luk 1.36 c 1. Ioh. 3.8 d Heb. 4.15 e 1. Pet. 2.22 f 2. Cor. 5.21 g 1. Ioh.

Manichians which baptize not any Not false christians or Marcionites which did baptise the liuing for the dead Which Marcionites also denied Baptisme vnto all married persons baptized none but persons single virgins widdowes and women diuorced from their husbands Not Originists who maintaine a Baptisme by fire as also that after the resurrectiō of our bodies wee shall haue neede of Baptisme Not of Matthewe Hamants opinion that Norfolke Heretike which stood in it to the death that Baptisme is not necessarie in the Church Not Anabaptists which number Baptisme among things indifferent and so to be vsed or refused at our discretion Not Familists which say there is no true Baptisme but onely among themselues Nor Papists who both baptise Bels Babels as afore hath bin showen art 25. prop. 10 and also make the vowe and profession of the monachall or life of a Monch as good a token of Christians as Baptisme 2. Proposition Baptisme is a signe or seale of the regeneration or newe birth of Christians The proofe from Gods word Baptisme of S. Paul is called the washing of the newe Birth of others the Sacrament of the newe birth to signifie how they which rightly as all doe not receiue they the same are ingrafted into the body of Christ as by a seale be assured frō God that their sinnes be pardoned and forgiuen and themselues adopted for the children of God confirmed in the faith and doe increase in grace by virtue of praier vnto God And this is the constant doctrine of all Churches protestant and reformed The Errors and adversaries vnto this truth But no part of the true Church thinketh as did manie old haeretickes viz. that The baptized of the orthodoxall ministers are to be rebaptized as said the Nouatians Originall sinne is not pardoned in Infants as said the Pelagians because they haue no such sinne in them at all Onely sinnes past and not sinnes future or not yet committed are by Baptisme clensed as the Messalians held Being once Baptized we can no more be tēpted as thought the Iouians which was the error also of the Pelagians The Baptsme of water is now ceased and the Baptisme of voluntary blood by whipping is come in place thereof without which none can be saued as the Flagelliferians published Wee also condemne the opinion Of the Russeis that there is such a necessitie of Baptisme as that all that die without the same are damned Also of the Bannisterians which say that the water at Baptisme is not holy in respect that it is applied to an holy vse that the ordinarie and common washings among the Turkes and Iewes is the same to them that Baptisme is to vs Likewise of the Familie of Loue which conceiue basely of this Sacrament calling it in derision Elementish water and of no better validitie or virtue then common water Also of the Anabaptists who ascribe no more vnto Baptisme then vnto any other thing ciuilly discerning one man from another and say that the Sacraments of the newe Testament are no instruments to raise or confirme faith And lastly of the Papists who maintaine that Baptisme serueth to the putting away of originall sinne onely Baptisme bringeth grace euen ex opere operato 3. Proposition Infants and young children by the word of God are to be baptized The proofe from Gods word Although by expresse tearms wee be not cōmanded to baptize young children yet wee beleeue they are to be baptised and that for these among other reasons 1. The grace of God is vniuersall and pertaineth vnto all Therefore the signe or Seale of grace is vniuersall and belongeth vnto all so well young as old 2. Baptisme is vnto vs as Circumcision was vnto the Iewes But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong vnto the kingdome of heauen and are in the couenant therefore the signe of the couenant is not to be denied them 4. Christ gaue in commandement that all should be baptized Therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessarie that they should be partakers of the Sacrament thereof All Christian churches allowe of the Baptisme of infants Adversaries vnto this truth The premises declare that They slander vs which say That all Protestants denie the Baptisme of children to be necessarie and this is Runnagate Hills report They erre which oppugne this truth as doe many persons but not after one and the same sort For. Some vtterly denie that Infants or young children are to be baptized so did the Pelagians the Heracleons and the Henricians and so doe the Anabaptists whereof said some how baptisme is the inuention of Pope Nicholas and therefore naught others that Baptisme is of the deuill So thought Melchior Hoffeman so also doe the Swermerians a set among the said Anabaptists the Seruetians and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old Others refuse to baptise not all but some Infants So denied is Baptisme by the Barrowists vnto the seede of whores and witches by the Brownists vnto the children of open sinners by the the Disciplinarians vnto their children which subiect not themselues as Dud. Fenner saith vnto the discipline of the Church or obey not the Presbyteriall decrees Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the newe ministers of the Church of England as the Brownists doe thinke or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of Infants in France and in Netherland or by vnpreaching ministers as the disciplinarian Puritanes doe hold And others are of opinion that none are to be baptized which beleeue not first Hence the Anabaptists Infants beleeue not therefore be not to be baptized Hence the Lutherans Infants doe beleeue Therefore to be baptized 28. Article Of the Supper of the Lord. The Supper of the Lord is not only 1 a signe of the loue that Christians ought to haue among themselues one to another but rather 2 it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily with Faith receiue the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cuppe of blessing is a partaking of the Blood of Christ. 3 transubstantion or the change of the substance of Bread and wine in the Supper of the Lord canot be proued by holy writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions 4 The Body of Christ

drunken of All Heereunto subscribe the Churches The adversaries vnto this truth Though it be a mans couenant yet when it is confirmed no man doth abrogate or addeth any thing thereunto What impudencie then yea what impietie doe they showe which alter this ordinance of God Some by adding thereto So added was vnto the Bread Cheese by the Autotarits Blood by the Cataphrygians the Seed of man by the Manichies vnto the Wine warme Water by the Moscouits Some by taking there from so the Eutratits the Tatians the Seuerians vse no wine at all the Manichies doe minister only the Bread the Papistes though they vse both kinds yet they alwaies denie the Cup vnto the people and vnto Priests also when they say not Masse affirming that The people participating of the Cup thereby perceaue no fruite of spirituall comfort but receaue to themselues damnation It is not by Gods but Mans lawe that Lay persons communicate either in both kinds or in one Notwithstanding that Christ instituted the Sacrament to be receaued vnder both kinds and the primitiue Church accordingly did so administer the same Hoc tamen non obstante yet this notwithstanding it is to be taken of the Laitie but vnder one kind Some by confounding the elements So the Moscouites doe mingle Bread and Wine together and the Papistes make a mixture of Wine and Water maintaining that Water must be mixt with Wine at the consecration of the blood and that the mixture of Water with Wine without sin cannot be omitted Some by changing the Elements So the Aquarians and the Hydroparastites for Wine administred and gaue Water vnto the people 31. Article Of the one Oblation of Christ finished vpon the Crosse. The offering of Christ once made 1 is that perfect redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is none other satisfaction for sinne but that alone VVherefore 2 the sacrifice of masses in the which it was commonly said that the Preists did offer Christ for the quicke the dead to haue remission of paine and guilt were blasphemous fables and dangerous deceipts The Propositions 1. The blood of Iesus Christ once shed for mankind vpon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world 2. Sacrifices of the Masse are most blasphemous Fables dangerous deceipts 1. Proposition The Blood of Iesus Christ once shed for mankind vpon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world The proofe from Gods word OF the benefits redounding vnto mankind by Christ his offering vp of himselfe vpon the Crosse we haue in sundrie places afore spoken and by the word of God prooued him to be the perfect Redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall Heereunto the Churches of God beare witnesse The Errors and adversaries vnto this truth Hereby it is euident to the eies of all godly persons that most accursed be the errors of them which doe affirme that From the beginning of the world vntill the 15. yeare of the Emperour Tiberius none at al were ●aued The error of Manes the heretike Mans body is not capable of happines but the soule onely and yet no soules shall be saued but there owne said the Marcionites All men and women that sinne after Baptisme are vndoubtedly damned In this error were the Montanists and the Nouatians Our saluation is of our selues so said Melchior Hoffeman an arch Heretike Man is restored to grace of Gods meere mercie without the meanes of Christs blood death and passion One of Mathew Hamants blaspemous assertions The Sauiour of Men is Iesus Christ a man and no woman who came into the world to saue no women but men say some Papists and redeemed the superior world onely which is man said Postellus the Iesuit and yet not all men neither for S. Francis hath redeemed so many as are saued since his daies say the Franciscan Friers The Sauiour of women from her time till the end of the world is S. Clare affirm some other papists as Postellus saith it it one mother Iane The Sauiour of men and women is S. Mary through her virginitie say some is S. Christina by her passion say other Papists There is no sufficient sacrifice yet offered for the sinnes of the world One of F. Kets errors Christ hath satisfied and was offered onely for originall sin an error of Thomas Aquinas Sinnes actuall and veniall are taken away by sacred Ceremonies by a Bishops blessing by a preists absolution Sinnes actuall and Mortall be remised by a Pardon from some Bishop or from the Pope of Rome 2. Proposition The sacrifices of the Masse are most blasphemous Fables and dangerous deceipts The papists deliuer how the the Masse is a sacrifice a sacrifice propitiatorie a sacrifice propitiatorie for the quick the dead the same propitiatorie sacrifice that was offered by Christ himselfe vpon the Crosse A sacrifice in which by virtue of a fewe euen fiue words mumbled by a Preist Christ euen that Christ which hung vpon the Crosse is contained A sacrifice seruing for all persons quick and dead to purge them from their sinnes to ease them of their paines to satisfie for their punishment and for all necessities corporall and spirituall A sacrifice propitiatorie of Iesus Christ really offered to God the Father and that often in the honour of dead Saints A sacrifice wherein Christ is so gloriously as it is to be adored euen with diuine worship both of Priest and people A sacrifice meritorious to all them for whom it is offered although they be not liuing but dead not present but absent not endued either with zeale or knowledge but quite destitute of faith and that ex opere operato Hereby are wee to note first blasphemous Fables For It is a fable that the Masse is a sacrifice and that propitiatorie a fable that a fewe words of a Priest can change Bread into a liuing Body yea many Bodies with their soules and that of Iesus Christ God and man a fable that one and the same sacrifice is offered in the Masse which was offered on the Crosse a fable that the said Masse is any whit profitable for the quick much lesse for the dead Next dangerous deceipts For hereby men are to beleeue that Creatures may be adored contrary to Gods word Christ is often offered contrary to the Scripture The Preist offereth vp Christ contrarie to the Scripture Sinnes be forgiuen without blood contrary to the Scripture Christ died not once but dieth daily contrarie to the Scripture Faith is not