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

left hand is not mine to giue but it shall be giuen to them for whome it is prepared of my Father Many are called but fewe chosen For the elects sake those daies shall be shortned Feare not little flocke for it is your Fathers pleasure to giue you a kingdome I tell you in that night there shall be two in one bedde the one shall be receiued and the other shall be left All that the Father giueth mee shall come vnto me Witnessed also is this by the Euangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained vnto eternall life beleeued and the other those whome he knewe before he did also predestinate Wee are vnto God the sweete sauour of Christ in them that are saued and in them which perish to the one wee are the fauour of death vnto death and to the other the sauour of life vnto life Blessed be God euen the Father of our Lord Iesus Christ which c. hath chosen vs in him before the foundation of the world c. who hath predestinate vs to be adopted through Ies●● Christ vnto himselfe c The examples also of the elected creatures man and Angels of the two brethren Abel and Kaine Isaac and Ismael Iacob and Esau of the two Eunuches of K. Pharao of the two kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeues vpon the Crosse the two men in the fieldes and the two women at the Mill make to the illustration of this truth All Churches consent with this doctrine The Errors and adversaries vnto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saued but none to be damned In soule some persons but in soule and body together none shall be saued of this minde were the old heretikes viz. the false Apostles the Carpocratians the Valentinians the Cerdonites the Manichies and the Hieranites and of their opinion be the Familie of Loue 2. Proposition Predestination hath bin from euerlasting The profe from Gods word Predestination beganne before all times It will be said saith our Sauiour Christ Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world God hath chosen vs in Iesus Christ before the Foundation of the world God hath saued vs c. according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was The publike confessions of the Churches namely in Heluetia Basil and France beare witnesse herevnto Aduersaries vnto this truth Those wrangling Sophisters then are deceiued who because God is not included within the compasse of any time but hath all things to come as present continually before his eies doe say that God he did not in the time long agoe past onely but still in the time present likewise doth predestinate 3. Proposition They which are predestinate vnto saluation cannot perish The proofe from Gods word All that the Father giueth mee shall come to mee and him that commeth to mee I cast not away saith Christ I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand The gates of hel shall not ouercome the Church Moreouer whome be predestinate them hee also glorified For the giftes and calling of God are without repentance They went o●t from vs but they were not of vs for if they had beene of vs they would haue continued with vs So the Churches of God as afore in this article The Errors and adversaries vnto this truth Wander then doe they from the truth which thinke That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the temple of God and be broken off from the vine Christ Iesus which was one of Glouers errors That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestinate to be saued The proofe from Gods word Wee denie that all and affirme that a certaine chosen and companie of men be predestinate and so doth Gods word Reioice that your names are written in heauen I knowe mine and am knowne of mine is the saying of Christ Iesus I suffer all things for the elects sake saith S. Paul The very same with vs doe the Churches affirme Adversaries vnto this truth Wee are therefore against them which teach how not certain but all euen the most vngodly and damnable yea the very Deuils shall be saued of which opinion were the Originists and are the Cptabaptists All men be elected vnto life euerlasting There is no hell nor future and eternall misterie at all but only either in mās opiniō as hold the Atheists or in the heart and conscience of man in this life as the Familists maintaine No certaine companie be foredestined vnto eternall condemnation None more then others be predestinate vnto saluation which was an error of Henry Bolsteck In like sort we condemne such as either curiously enquire who and how many shall be saued or damned or giue the sentence of reprobation vpon any men whosoeuer as doe the Papists vpon Caluine Beza and Verone when they call them Reprobates 5. Proposition Of the meere will and purpese of God some men in Christ Iesus are elected and not others vnto saluation The proofe from Gods word In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God the cause formall God his infinite mercie and goodnes the cause materiall the blood of Christ the cause finall or ende why both God the Father hath loued and Christ for his elect hath suffered is the glorie of God and the saluation of man And this doe all the Churches militant and reformed with a sweete consent testifie and acknowledge Errors adversaries vnto this truth Hereby is discouered the impietie of those men which thinke that 1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes and merits So teach the Papists The kingdome of heauen say they is prepared for them that are worthie of it and deserue it by their well doing Licet electis gloria ex eterna Dei predestinatione dimanet non tamen provenit nisi ex eorum operibus c. Sine nobis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selues wee are not glorified 2. God

into the world that he should condemne the world but that the world through him might be saued God will that all men shall be saued and come vnto the knowledge of the truth 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a fewe but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but hee that will not beleeue shall be damned 3. The seales of the couenant be appointed to be giuen to all men and members of the visible Church or desirous to be ineorporated there into For All are to be baptized and all are to participate of the bread and cuppe at the Lords supper 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able all-sufficient to wash away all sinnes and that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adulterie Manasses after his Idolatrie Peter after his Apostacie the Thiefe vpon the Crosse the Niniuites The adversaries vnto this truth They are not to be heard then which say that The number of the Elect is but small and seeing wee are vncertaine whether wee be of that companie or no wee will proceede in our course as wee haue begunne God is an acceptor of persons and so vniust in chusing some and refusing others God hath predestinate all those personns to eternall death which are not in the state of true repentance which was one of Glouers errors It is the part therefore of all and euery man Not to refuse the mercies of God both generally and gratiously offered vnto all men by his word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanes of life or securitie 10. Proposition In our actions the word of God which is his reuealed will must be our direction The proofe from Gods word In our doings but cheiefly in the matter of Predestination wee are to follow not our own iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotencie wherby he gouerneth at his pleasure the things by himselfe created whereof mention is made both in the Psalmes in the Prophet Isay and other places of his word but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whome wee are to heare Subscribed hereunto haue and doe Gods church euery where The adversaries vnto this truth This truth is gainesaid by the Phrygians Montanists and Messalians also by the Enthusiastes Anabaptists And Familie of Loue which leaue the written word of God and relie vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written word and of the Preachers and all religious exercises thereof For saith the Familie of Loue No difference is there betweene a ceremoniall either Letre Doctor Christian an vncircumcised Heathen 18. Article Of obtaining eternall saluation onely by the name of Christ. 1 They also are to be had accursed that presume to say that euery man shall be saued by the Lawe or sect which he professeth so that he be ●iligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely the name of Iesus Christ whereby men must be saued The propositions 1. The profession of euery religion cannot saue a man liue he neuer so virtuously 2. No man euer was is or shall be saued but onely by the Name or faith of Iesus Christ. 1. Proposition The profession of euery religion cannot saue a man liue hee neuer so virtuously The proofe from the word of God THis we cannot but acknowledge to be a truth if wee beleeue the Scriptures for they testifie that Iewes and Gentiles are all vnder sinn culpable before God and depriued of the glory of God All men that would be saued must be borne againe of the holy Ghost No man is iustified by the workes of the Lawe either ceremoniall or morall God hateth the doctrine of the Nicolaitanes and of Balaam The Reprobate whose names are not written in the booke of the life of the Lambe they doe worship the Beast Punishments eternall and intolerable are threatned both to the Beast and the false prophet and likewise to all such as will not goe out of Babylon and to all Idolaters The confessions of Gods people are to this ende and purpose Errors adversaries vnto this truth Then to be had accursed are they which affirme that This obseruation of the Iudaicall ceremonies is necessarie vnto saluation as did the false apostles the Ebionites and the Corinthians Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes of Galeatus Martius and Erasmus Roterodam That men externally may professe any religion and notwithstanding be saued if their affections and hart be with the Familie of Loue That all those which liue vprightly and doe good deedes shall be of equall happines in the kingdome of heauen be they Turkes Christians Iewes or Moores A Turkish error That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and shall be saued the Lampatians doctrine That no sect euer erred or were out of the way to heauen a fancie of the Rhetorians 1. Proposition No man euer was is or shal be saued but onely by the name or Faith of Iesus Christ. The proofe from Gods word This wee cannot but acknowledge to be true if also wee beleeue the scriptures which say that Among men there is giuen none other name vnder heauen whereby wee must be saued Through Iesus Christ his name all that beleeue in him shall receiue remission of sinnes In thee viz. Christ Iesus shall all the Gentiles be blessed And this is the Faith and confession of the reformed Churches The errors and Adversaries vnto this truth Many waies this truth very heretically is oppugned For Some teach that wee are saued not by Christ but as the Valentinians said by the labour of their hands and by their owne good workes as Simon Magus boasted by his faire Helene as Matthew Hamant held by other meanes and that all persons which worshipped Christ are abominable Idolaters as

yet afterward confessed his master Christ and of all the disciples who fled and yet returned This both granted is and published for truth by the Churches The adversaries vnto this truth Vnto this truth subscribe will not Either by the Catharans Nouatians Iouinians which thinke Gods people be regenerate into a pure and Angelicall state so that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods spirit in him cannot sinne Dauid sinned not after he had receiued the holy Ghost Regeneration is the restoring of the estate wherein Adam was placed afore his fall Or the Papists who are of minde that The workes of men iustified are perfect in this life No man which is fallen into sinne can rise againe and be saued without their Sacrament of Penance S. Francis attained vnto the perfection of holines and could not sinne at all 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods church and this by the Scripture is verefied For there wee read that God would haue all men saued God is alwaies readie to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth Christ is grieued when sinners will not repent He shall saue a soule from death and hide a multitude of sinnes which conuerteth a sinner from going astray out of his way The Lord would haue no man to perish but al men to come to repentance If wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Hee exhorteth his erring people to repent and doe their first workes neither refuseth hee the sinner that repenteth as appeareth in the example of the Prodigall sonne and of the debter God then being so gratious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did S. Paul will the Galatians Brethren saith hee if a man be fallen by occasion into any fault yea which are spirituall restore such one with the spirit of meekenes considering thy selfe least thou also be tempted So did hee enioyne the Corinthians when hee saide If anie hath caused sorrowe the same hath not made me sorie but partly least I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that nowe contrarywise yee ought rather to forgiue and comfort him least the same should be swallowed yp with ouermuch heauinesse When also he said Receiue him meaning Ouesinus And so teach the Churches Errors and Adversaries vnto this truth Adversaries vnto this truth are they First which leaue nothing but the vnappeasable wrath of God to such as doe sinne after Baptisme as as did both in old time the Montanists and Nouatians and of late yeares Melchior Hoffman the Arch Heretike of his daies and the Anabaptists in Germaine and the Barrowists among our selues in England Next who say that being once regenerate sinne is cut away as with a Rasor so that the godly cannot sinne and therefore neede no repentance so did the Messalians and doe the Familie of Loue Lastly the desperate whose sinnes being either most infinite or abominable they thinke how God hee neither can nor will forgiue them such in times past were Kaine and Iudas in our fathers Franciscus Spira and one Doctor Kraus and in our daies Bolton euen hee that first hatched that sect in England which afterward was tearmed Brownisme 17. Article Of praedistination and election 1 Predestination to life is the euerlasting purpose of God whereby 2 before the foundations of the world was laid he hath 3 constantly decreed by his councell secret to vs to deliuer from curse and damnation 4 those whome he hath chosen 5 in Christ out of mankinde and to bring them by Christ to euerlasting saluation as vessells made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be iustified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walke religiously in good workes at length by Gods mercie they attaine to euerlasting felicitie 8 As the godly consideration of Predestination and our election in Christ is full of sweete pleasant and vnspeakable comfort to godly persons and such as feele in themselues the working of the Spirit of Christ mortifying the workes of the flesh and their earthly members and drawing vp their minde to high and heauenly things as well because it doth greatly establish and confirme their faith of eternall saluation to be enioyed through Christ as because it doth feruently kindle their loue towards God So for curious and carnall persons lacking the Spirit of Christ to haue continually before their eies the sentence of Gods predestination is amost dangerous down fall whereby the Deuill doth thrust them into desperation or into rechlesnes of most vncleane liuing no lesse perilous then desperation Furthermore 9 wee must receiue Gods promises in such wise as they be generally set forth vnto vs in holy Scripture and 10 in our doings that will of God is to be followed which wee haue expresly declared vnto vs in the word of God The Propositions 1. There is a Predestination of men vnto everlasting life 2. Predestination hath bin from euerlasting 3. They which are predestinate vnto saluation cannot perish 4. Not all men but certaine are predestinate to be saued 5. In Christ Iesus of the meere will and purpose of God some are elected and not others vnto saluation 6. They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word inwardly by the spirit of God 7. The Predestinate are both iustified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of vs. 10. In our actions the word of God which is his his revealed will must be our direction 1. Proposition There is a predestination of men vnto euerlasting life The proofe from Gods word That of men some be predestinate vnto life it is a truth most apparent in the holy Scripture by the testimonie both of Christ himselfe who saith To sit at my right hand and at my

Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods word THis truth in the holy Scripture is euident For there we finde how ● The godly men were both called by God and commanded to preach before they would or durst so doe So was Samuel Ieremie Iohn Baptist Christ Iesus himselfe who also to preach did send the twelue Apostles and the seuentie Disciples 2 The wicked and false Prophets for preaching afore their time are blamed 3 A commandement is giuen vs to pray the Lord of the haruest that hee would send forth labourers into his harvest 4 Lastly wee doe read that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles and Christ beeing ascended into heauen gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers And all this is acknowledged by the reformed Churches Errors Adversaries to this truth And so are wee against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be vncircūcised Philistins sacrilegious ministers Hieroboams priests inordinate and vnordered Apostataes and next the Barrowists who say how the said Preachers are sent of God in his anger to deceiue the people with lies Who publish how the word is not taught by the Sermons of ministers but onely by the Reuelation of the Spirit so did Muncer the Anabaptist and so doth H. N. and his Familie of Loue Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penrie Greenewood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not priuately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R.H. Who teach that Lay-men may teach to get faith and that euery particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments c. and to call the people to repentance so teacheth Barrow 2. Proposition They must not be silent who by office are bound to preach The proofe from Gods word As publikely to preach before men are sent is a grieuous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our S. Christ whose words are these Surely I must also preach the Kingdome of God For therefore am I sent 2. Peter and Iohn who being charged to speake no more in the Name of Iesus said Wee cannot but speake that which wee haue heard and seene 3. S. Paul For hee writeth Necessitie is laid vpon mee and woe is mee if I preach not the Gospell 4. The apostles of Christ. For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ 5. All the Churches of God which be purged from superstion and errors Errors adversaries vnto this truth Then as in glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists Which depraue the office of Preaching as doe the Libertines saying that preaching is none ordinarie meanes to come vnto the knowledge of the word and especially the Familie of Loue who tearme the publike preachers in derision Scripture learned Licentious scripture learned good-thinking-wise Ceremoniall and letter Doctors Teaching masters and further say It is a great presumption that any man out of the learnednesse of the letter taketh vpon him to be a Teacher or Preacher Againe It becometh not any man to busie himselfe about preaching of the word so and more too the Familie Which take vpon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly emploiments that they may not negligence that they will not or feare of troubles that they dare not preach the word of God Yet thinke wee not which our Sabbatatians let not to publish that Euery minister necessarily and vnder paine of damnation is to preach at least once euery Sunday and Vnlesse a minister preach euery Sunday he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs. 3. Proposition The Sacraments may not be administred in the Congregation but by a lawfull minister The proofe from Gods word In the holy Scripture wee read that the publike ministers of the word are to be the Administers of the Sacraments For both our S. Christ commanded his disciples as to preach so to Baptize and celebrate the supper of the Lord and the Apostles and other ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeede not onely did preach but also Baptize and Minister the Lords Supper And hereunto doe the Churches of God subscribe In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called and sent thereunto wee thinke not as some doe that the very beeing of the Sacraments dependeth vpon this point viz. whether the Baptizer or giuer of the Bread and wine be a minister or no. Neither is it the meaning of this article that priuately in houses either lawfull ministers vpon iust occasion may not or others not of the ministerie vpon any occasion in the peace of the Church may administer the Sacraments The Errors and adversaries vnto this truth Hereby wee declare our selues not to fauour the opinion that publikely Some may minister the Sacraments which are not meerely and full ministers of the word and Sacraments and so thinke both the Anabaptists among whome their king when it was after Supper tooke bread and reaching it among the Communicants did say Take eate shew forth the Lords death their Queene also reaching the Cuppe said Drinke yee and shew forth the Lords death and the Presbyterians at Geneua where the Elder a Laie man ministereth the Cup ordinarily at the Communion Some ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine but in our Church of England the Doctor encroacheth vpon the office of the Pastor For both indifferently doth teach exhort and minister the Sacraments None though a lawfull Minister may administer the Sacraments which either is no preacher or when hee ministreth them doth not preach which be the errors of the Disciplinarians or Puritanes Publiquely and priuately too the Sacrament of Baptisme may be administred by any man yea by women if necessitie doe vrge So hold the Papist For saith Iauell in the time of

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

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