Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	body_n	sacrament_n	7,094	5	7.4356	4	false

Text snippets containing the quad

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

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

Iesus was bound led away and deliuered vnto Pilate A councell iudged our S. Christ to be both a deceiuer and a blaphemer A councell corrupted the Souldiers and willed them to tell a Lie A counsell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus A councell both caused the Apostles to be beaten and commanded them also that they should not preach in the name of Iesus In auncient writings of credit wee may read how contrarie to Gods word by Councells Arrianisme hath bin confirmed as by the Councell at Ariminum By councells the traditions and bookes of foolish men haue bin made of equall authoririe with the word of God as by the counsell of Trent By councells hath bin established both the adoration of images as by the second councell of Nice and the Inuocation of creatures as by the Tridentine councell By councells the authority of princes hath bin empaired the Pope and Clergie advanced aboue all earthly Princes as by the Councell of Lateran The consideration of the premises and the like mooued S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant and S Augustine to write vnto Maximinus Neither ought I to obiect against thee the Synode of Nice nor thou against mee the Synod of Ariminum and Nazianzene openly to pronounce that Hee neuer sawe any good end of a Councell and The French king his Embassadour to say vnto the chapter of Trent that scarsely any good at all or very little came by Councells vnto the state of Christendome and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent wee had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicures Aduersaries vnto this truth This notwithstanding the Papists doe continue in an opinion that councells cannot erre 4. Proposition The things ordained hy generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word The proofe from Gods word Generall councells we simply condemne not yet doe wee not ground our faith vpon any councell but onely vpon the written word of God Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God we doe reuerendly embrace but whatsoeuer is contrarie vnto or besides the will of God reuealed in the holy scriptures wee doe carefully auoid And so are wee commaunded to doe euen by God himselfe Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Walke ye not in the ordinances of your fathers neither obserue their manners c. I am the Lord your God walke in my statutes and keepe my iudgements and doe them Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed As wee said before so say I now againe If any man preach vnto you otherwise then that yee haue receiued let him be accursed And so thinke the Churches reformed with vs The adversaries vnto this truth Contrarie hereunto are the opinions of the Papists For of them Some doe thinke that the decrees of Councells doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some coūsells and namely the councell of Nice of Constanstinople Ephesus and Chalcedon some as Campian thought that all councells were of equall authoritie with the word of God Others as the Guisiā faction in Frāce be resolued in matters of religion to follow the footesteps of their ancestors though Gods word and a thousand councells decree to the contrary 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatorie 2 Pardons worshipping and adoration as well 3 of images as 4 of Reliques and 5 also Inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romish doctrine concerning 1. Purgatorie 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Inuocation of Saintes is a fond thing and not warranted by the holy Scripture nor consonant but contrarie vnto the same 1. Proposition The Romish doctrine concerning Purgatorie is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word IT is granted as well by the Romish or false as by the true Church that none vncleane thing can enter into the kingdome of God And because all men either haue bin or be still vncleane therefore they must be purged from sinne But in the manner of purging them who are vnpure they doe greatly differ For the true church looking into the word of God doth finde that wee are sanctified or made cleane in diuers respects diuersly as by Baptisme by the word preached by the blood of Christ and by the spirit of God and that in this life and not in the other world For in the sacred scripture there is mention but onely of two waies one leading vnto destruction the other bringing vnto life of two sorts of men whereof some beleeue and they are saued some beleeue not and they are damned and of two States one blessed where Lazarus is the other cursed where Diues doth abide A third way or sort or state cannot be founde in the word of God And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions do testifie Adversaries vnto this truth Erroneous therefore and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life and of the newe and renued Heretikes the Papists For They thinke it to be vnsound doctrine and not sufferable in any booke for Christians to diliuer that it is vnpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine They teach by their Catechismes that to doubt whether there is a Purgatorie or no is a breach of the first commandement Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of purgatorie Auete omnes animae fideles quarum corpora hîc vbique conquiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo pretiosissimo sanguine dignetur vos à poenis liberare c. that is All haile all faithfull soules whose bodies doe here and euery where rest in the dust The Lord Iesus Christ who hath redeemed both you and vs with

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

necessarie in communicants contrary to the Scripture Wee are to adore Christ as alwaies present contrary to the Scripture where we are taught to remember him absent The fauour of God by mony may be purchased from a priest contrary to the Scripture All which their fables and deceipts doe tend to the utter abolishing of true relion Therefore iustly haue wee and our godly brethren abandoned the masse Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christ his body and Blood and the onely soueraigne worship due to God in his Church 32. Article Of the Marriage of Preists Bishops priests and Deacons 1 are not commanded by Gods law either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them 2 as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better to godlinesse The Propositions 1. By the word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marrie at their owne discretion 2. It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God 1. Proposition By the word of God it is lawfull for Bishops and all other ecclesiasticall ministers to marrie at their owne discretion The proofe from Gods word NEither the single nor the wedded life is enioined any man much lesse any calling of men by the word of God And that ecclesiasticall ministers in particular may marry it is euident both from the old and the newe Testament From the old Testament both by the Commandements giuen vnto the Priests for the choise of their wiues and by the examples also of the religious Priests as Aaron Eli Zacharias c. Prophets which were all married as it is thought except Ieremie From the newe Testament by the words of S. Paul who saith A Bishop must be the husband of one wife one that hath childrē vnder obediēce An Elder must be vnreproueable the husband of one wife hauing faithfull children Deacons must be the husbands of one wife and haue wiues that be honest not euill speakers c. and by the example of Peter Paul yea of the Apostles who were all married men Iohn the Euangelist onely except as some thinke All sincere Churches and professors subscribe hereunto Adversaries vnto this truth And none of Gods churches or people be of the mind Either of the vigilantians that all and euerie one of the Clerge is necessarily to marrie or not to be admitted for a Minister Or of the Iouinians whose Elect or Preists might not marrie Or of the Papists who teach that From the Apostles time it was neuer lawfull for Priests to marrie The three orders of Deacons Subdeacons and Preists are bound not to marrie After Orders to marrie it is not lawfull it is to turne back vnto Satan and Apostacie None may be a priest though hee will vowe a single life if he haue bin a married man For a priest to play the whore-maister it is lesse offence then to take a wife This was the speech of Cardinall Campeius And most infamous is the Romish Clergie for their vnclean and vncontinent Hence written is it Of Pope Paul the 2. Anxia testiculos Pauli ne Roma requiras Filia huic nata est haec docet esse m●rem Of Pope Innocent the 8 Bis quattuor Nocens genuit puellulos Totidem sed et Nocens genuit puellulas O' Roma possis hunc meritó dicere Patrem Of Pope Alex. the 6 Non spado Alexander fuerat Lucretia nempe Illius coniux nata nurusque fuit Of the Priests Multi vos sanctos multi vos dicere Patres Gaudent et vobis nomina tanta placent Ast ego vos sanctos non possum dicere Patres Possum cùm natos vos genuisse sciam Of the Iesuites With women yee lie not but with Males rather Speake Iesuit how canst thou be a Father c. 2. Proposition It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God The proofe from Gods word The Spirite of God saith vnto men and women in all ages Bring foorth fruite and multiplie and fill the earth Marriage is honorable among all men and the bed vndefiled To auoide fornication let euery man haue his wife and euery woman haue her husband If they cannot abstaine let them marrie Notwithstanding in saying that Christians may marrie at their discretion the meaning is not that any may marry if they thinke good either within the degrees of kinred and affinitie prohibited by wholesome lawes or without the consent of parents or of others in the roome of parents if they be vnder tuition or to other ends then God hath praefixed So testifie with vs the reformed Churches Errors Adversaries to this truth Greatly hath this truth bin crossed and contradicted For Some leaue it not to men and womens discretions but compell them whether they will or no to marrie so did the Ossenes Some vtterly doe condemne marriage as did the Gnostikes the Hieracites the Priscillianistes the Montanistes the Saturnians the Aerians the Apostolikes Some allowe of the wedded life yet not in all sorts of persons For The Papistes forbid all Clergie men to marrie as also all Godfathers Godmothers and whosoeuer be of spirituall kinred Some will haue none to marrie but Virgins and single persons as the Henricians Some condemne all alteration of marriage or twice marrying the husband or wife being dead such haeretickes were the Catharans c. Some would haue women though married to be all common as the Nicolaitans and Daui-georgians Some will nor marrie according to Gods ordinance but thinke that one man at one and the same time may haue manie wiues In which were the Hermogenians and are the Ohinites 33. Article Of excommunicate persons howe they are to be auoyded That person 1 which by open denunciation of the Church is rightly cut off from the vnitie of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an Heathen and Publican 2 vntill he bee openly reconciled by penance and receiued into the Church by a Iudge that hath authoritie thereto The propositions 1. The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican 2. An excommunicate person trulie repenting is to be receaued into the Church againe 1. Proposition The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican The proofe from Gods word THe most seuere and vttermost punishment that the

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

his most pretious blood vouchsafe to deliuer you from paines c They haue ratified the doctrine of purging soules after this life in the Councell of Trent It is further to be noted how the same Papists sliding back from the truth of God haue fallen into many noisome and diuers opinions in the matter of Purgatorie agreeing among themselues Neither about the place where purgatorie should be some placing the same in the bottome of the sea some neere vnto the mount Hecla in Ireland some vpon the mount Etna in Sicil others in the Centre of the earth others in Hell whereof they make fower roomes the first of the damned the second of Infants dying vnbaptized the third Purgatorie the fourth Limbus patrum whereinto Christ descended and others in a mind tossed and troubled betwixt hope and feare Neither about the Tormentors there who are thought of some to be holy Angells of others to be very deuills Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas More some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius Neither about the causes of Purgatorie torments because that some doe thinke that onely veniall sinnes others that veniall and mortall sinnes too for which in this life men haue donn no penance are there purged Nor about the time which they that be tormented shal abide in Purgatorie For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as Dionis Carthusianus others as Durandus doe thinke they haue rest sometimes as vpon Sundaies and holy daies others are of minde that in time they shall be set free at libertie because their punishment is but temporarie and others that at any time they may be deliuered if either their friends will buy out their paines or the preists will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in purgatorie For Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie and blessed condition then any men that liue in this world and yet say the same Rhemists that purgatorie fire passeth all the paines of this life Thomas Aquinas holdeth how the paines of hel fire and of purgatorie are all one and in nothing differ but that the one is but temporall and the other not so And others put in choise either to tarrie in Purgatorie one day or to endure the miseries of this world an 100. yeares haue chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of purgatorie but on short winters day Therefore in this contrarietie of opinions some of them the Papists themselues cannot denie must be wee say all of them are fond and contrary to the word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sinnes in their owne nature be not mortall or deadly and that some deserue not euerlasting torments They are purged in purgatory That one sinful man may saue and satisfie the wrath of God for another and that easily by praying saying or doing some thing for them That if friends in this word will doe nothing for the poore soule in purgatorie paines yet may the said soules come at length vnto happines by abyding their deserued torments vntill the last howre or day of iudgement in Purgatorie Finally that the Pope is God in that he can at his pleasure discharge guiltie soules both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word Such hath bin the exceeding mercie and loue of God towards mankind that as hee hath purged vs from all guiltines of sinne by the blood so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For There is saluation in none other For among men there is giuen none other name vnder heauen whereby they must be saued Through his name all that beleeue shall receiue remission of sinnes Hee hath purchased the Church by his owne blood With his stripes wee are healed Hee that beleeueth in him shall neither be condemned nor ashamed Therefore Come vnto mee all yee that are wearie and laden and I will ease you c. and yee shall finde rest for your soules saith our Sauiour Christ If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue with thine heart that God raised him from the dead thou shalt be saued saith S. Paul Errors Adversaries to this truth This beeing the doctrine euen of God himselfe wee may euidently perceiue how not onely vain but besides not onely besides but against the word of God the Romish doctrine concerning pardons is For that doth teach vs. 1. To seeke saluation not at God alone but at the hands of sinfull men For would wee haue a pardon for the sinnes of 40. daies A Bishop may giue it For the sinnes of 100. daies A Cardinall may grant For all our sinnes committed or to be cōmitted From the pope wee may haue it Hence be his pardons if you respect time for 40.50.100.1000.10000.50000 c. yeares if offenses Homicide Parcide Per●urie Sodomitrie Treason and what not c. 2. That wee may be our owne Sauiours So did that of Purgatorie 3. How the pretious blood of Christ was shed in vaine For corruptible gold and siluer with our owne deedes workes may and will saue vs if we will 4. That repentance is not of necessity vnto the saluation of man For without the same a popish pardon may saue But without either a Pardon from the Pope or such like or Absolution of a Priest there is no saluation by the doctrine of the Church of Rome A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae virginis Mariae secundum vsum Sarum Quicunque in statu gratiae existens dixerit deuotè septem orationes sequentes cum septem Pater noster totidem Aue Maria ante imaginem pietatis merebitur 56 millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequētem transeundo per caemiterium tot annos indulgentiarum quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij Oratio pro defunctis Auete omnes animae fideles quarum corpora hic vbique requiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo

are to be admitted into the ministery They are causes which indeede are none to debarre men from the ecclesiasticall function as if men haue bin twice married an error of the Russeis be married haue had certaine wiues haue not receiued the Sacrament of Confirmation haue bin baptized of Heretikes these may not be Priests say the Papists or if either they haue not bin trained vp in the Familie or be not Elders in the said Familie of Loue 24. Article Of speaking in the Congregation in such a tongue as the people vnderstand not It is a thing plainely repugnant to the word of God and the custome of the primitiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people The proposition Publike praier and the Sacraments must be ministred in a tongue vnderstood of the common people The proofe from Gods word THis assertion needeth small proofe For who so is perswaded as all true Christians of vnderstanding are that what is done publikely in the Church by a strange language not vnderstood of the people profiteth not the Congregation edifieth not the weake instructeth not the ignorant inflameth not the zeale offendeth the hearers abuseth the people dipleaseth God bringeth religion into contempt easily will thinke that where the praiers be said or the Sacraments administred in a tongue not vnderstood of the vulgar sort neither is the word of God regarded nor the custome of the purer primitiue Church obserued This article no church doth doubt of and very many by their extant Confessions doe allow Aduersaries vnto this truth But their is nothing either so true or apparent which hath by all men at any time bin acknowledged So contrary to this truth In old time the Ossens made their praiers vnto God alwaies in a strange language which they learned of Elxeus their founder and the Marcosians at the ministration of Baptisme vsed certaine Hebrew words not to edifie but to terrifie and astonish the mindes of the weake and ignorant people In these daies the Turkes performe all their superstitions in the Arabian language thinking it not onely vnmeete but also an vnlawfull thing for the common sort of persons to vnderstand their Mahometane mysteries The Iacobite preists doe vse a tongue at their church ministrations and meetings which the vulgar people cannot comprehend The diuine Lyturgie among the Russians is compounded partly of the Greeke and partly of the Sclavonian language The Papists will haue all diuine Seruice Praiers and Sacraments and that throughout the world ministred onely in the Latine tongue which but fewe men of the common people doe vnderstand some of them holding that It is not necessary that wee vnderstand our praiers and that praiers not vnderstood of the people are acceptable to God and all of them maintaining that hee is accursed whosoeuer doth affirme how the Masse ought to be celebrate onely in a vulgar tongue 25. Article Of the Sacraments Sacraments ordained of Christ 1 be not onely badges or tokens of Christian mens profession but rather they be 2 certaine sure witnesses and effectuall signes of grace and Gods good will toward vs by which he doth worke inuisibly in vs 3 and not onely quicken but also strengthen and confirme our faith in him 4 There be two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreame vnction are not to be compted for Sacraments of the Gospell beeing such as haue growen partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet haue not like nature of Sacraments with Baptisme and the Lords Supper for that they haue not any visible signe or ceremonie ordained of God 10 The Sacraments were not ordained of Christ to be gazed vpon or to be carried about but that wee should duely vse them 11 And in such onely as worthily receiue the same they haue a wholesome effect or operation but they that receiue them vnworthyly purchase to themselues damnation as Saint Paul saith The propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certaine sure witnesses and effectuall signes of grace and God his good will toward vs. 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimonie is no Sacrament 9. Extreame vnction is no Sacrament 10. The Sacraments are not to be abused but rightly to be vsed of vs all 11. All which receiue the Sacrament receiue not therewithall the things signified by the Sacraments 1. Proposition The Sacraments ordained of Christ be badges or tokens of our profession which be Christians The proofe from Gods word THe Sacraments are badges or tokens both of Christians and of Christianitie Of Christians For by them are visibly discerned the faithfull from Pagans and Christians Iewes Turkes and all prophane Atheists Of Christianitie For as Circumcision in the old Lawe was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the Body as an inward circumcision of the heart so Baptisme telleth vs that being once dead vnto sinne wee are to liue vnto righteousnes that all wee which haue bin baptized vnto Iesus Christ haue bin baptized into his death c. and must walke in newnesse of life c. for wee haue put on Christ by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie and that it should be celebrated not with old Leauen neither in the Leauen of maliciousnes but with the vnleauened bread of synceritie and truth so the participation of one Loafe and of one Cuppe in the Lord his Supper doth commend vnto our consideration a sweete concord a brotherly vnanimitie and a constant continuance in the true worship of God without fauouring of Idolatrie in ay respect This doe the godly in al their Churches and throughout the word both teach and testifie The Adversaries vnto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their Armes Foreheades c. to be knowen for Christians which contemne the Sacraments as of none account Soe doe the Anabaptists Ther be saith D. Sarania which hold how the Sacraments were to be administred onely at the first plāting of the Church by the

Apostles and Euangelists but doe not appeare vnto vs in these daies It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God Which thinke the Sacraments are but onely ciuill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particulary the Mes●alians and Familie of Loue who thinke that for obedience sake to magistrates the sacramēts are to be receiued but are to none effect to the perfect ones in the Familie 2. Proposition The Sacraments be certaine sure wittnesses and effectuall signes of grace and God his Goodwill toward vs. The proofe from the word of God Infinitely doth God declare his vnspeakable and incomprehensible good will to man ward yet in these daies by none outward things more notably and effectually than by the Sacraments For. Of Baptisme saith Christ Hee that beleeueth and is baptized shall be saued and Peter Amend your liues and be baptized euery one c. for the remission of sins and Paul Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the word c And of the Lords supper saith our Sauiour Christ touching the Bread this is my body which is giuen and broken for you and of the Cup this is my blood of the new Testament that is shed for many for the remission of sinnes This truth doe the purer Churches of these daies euery where acknowledge The adversaries vnto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the newe Law doe conferre grace ex opere operato The Sacraments of the old and new Testament in this doe differ for that the Sacraments of the old Testament did onely shadow forth saluation but the Sacraments of the newe doe conferre and worke saluation and doe iustifie not onely signifie God his good will toward vs by reason of the worke done which is the outward Sacraments 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods word Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes and ye shall receiue the gift of the holy Ghost saith S. Peter Christ he gaue himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul The same is affirmed by the reformed Churches Howbeit this Faith is not necessarily tied vnto the visible signes and Sacraments For Without the Sacraments many haue liued and died who pleased God and are no doubt saued either in respect of their owne faith as wee are to thinke of all the godly both men who were borne and died afore the institution of Circumcision in the wildernesse and in the time of grace yet by some extremity could not receiue the seale of the couenant and women who afore and vnder the lawe for many yeares were partakers of no Sacrament and neuer of one Sacrament or that they be heires of the promise Some haue faith afore they receiue any of the Sacraments So had Abraham the Iewes vnto whom Peter preached the Samaritanes the Eunuch Cornelius the Centurion haue the godly of discretion wheresouer not yet baptized Some neither afore nor at the instant nor yet afterward though daily they receiue the Sacraments will haue faith such are like vnto Iudas Ananias and Sapphira Simon Magus the old Israelites and the wicked Corinthians In some the Sacraments doe effectually worke in processe of time by the helpe of Gods word read or preached which engendreth faith such is the estate principally of Infants elected vnto life and saluation an encreasing in yeares The adversaries vnto this truth Therefore doe they erre which teach or hold that They neuer goe to heauen which die without the seales of the couenant so thinke the Papists of Infants which die vnbaptized They are damned though they receiue the Sacraments that will not receiue them after the receiued and approued manner of the Church of Rome There is no way of saluation but by faith herby excluding infinite soules from the kingdome of heauē which depart from this world before they doe beleeue None beleeue but such as are baptized say the Papists as heare the word of God preached say the Puritanes The Sacraments giue grace ex opere operato and bring faith ex opere operato The Sacrament of Baptisme is cause of the saluation of Infants 4. Proposition Christ hath ordained but two Sacraments in his Gospell The proofe from Gods word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which beeing true then haue their bin and still are by so many aboue either two or seuen Sacraments as there be haue bin aboue two or seuen things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a couenant of God his fauour to man-ward confirmed by some outward signe or seale instituted by himselfe which also hath bin sometimes speciall either to some men that extraordinarily by things naturall sometimes as the tree of life was to Adam and the Rainebowe to Noah and sometimes by things supernaturall as the smoaking furnace was to Abraham the Fleece of wooll to Gedeon and the Diall to Ezekiah or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church militant and ordinarie as in the time of the Gospell And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe who by some earthly and outward element doth promise euerlasting fauour and felicitie to such as with true faith and repentance doe receiue the same And such Sacraments in the newe Testament we finde only to be Baptisme and the Lords supper This is the iudgement also of the Churches Protestant The Errors and adversaries vnto this truth In a contrary opinion are diuers and namely The Iewes and Turkes for they denie all the Sacraments of the Church as wee doe hold them The Euchytes who say that prayer onely and not the Sacraments are to be vsed The Schwenkfeldians who contemne not only the word preached but the Sacraments also as superfluous depending wholly vpon reuelations The Bannisterians who thinke there will be a time and that in this world when wee shall neede no Saraments The Papists who publish That wee leaue out no lesse then sixe of

hath to make it a Sacrament Their Contrition is against the truth For no man is or can be sufficiently contrite for his sinnes To confesse all sinnes and that one after another with all circumstances vnto a Priest as it is vnpossible so is it neuer enioyned by God nor hath euer bin practised by any of God his Saints That any man in any measure can satisfie for his sinnes it is blasphemie to say and against the merits of Christ. And yet doe the Papists teach it as also that one man may satisfie for another An vntruth is it that any preist Bishop or Pope hath power at his will to forgiue sinnes or can enioyne any punishment that can make an amends vnto God for the least offense If penance purge men and make them clean from all sinn then is there a time and that very often in this life when men in this life be perfect which tendeth greatly to the error of the Catharans Donatists and Pelagians The doctrine of the Papists that such persons as willingly depart out of this world without their Shrift are damned is damnable doctrine and to be eschewed and yet is it dispersed euery where in their bookes 7. Proposition Orders is no Sacrament The Church of England and of other places reformed doe acknowledge an order of making ministers in the Church of God where all things are to be done by order But that Order is a Sacrament none but disordered Papists will say and yet they obserue none order in speaking of the same For among them Some doe make seuen orders whereof some they call inferior and some superior the inferior be be the order first of Porters whose office is to keepe the doore to expell the wicked and to let in the faithfull next Exocristes or Coniurers which haue power to expell the deuills thirdly Lectors or Readers who are to read Lessons and bookes in the Church Fourthly Acolytes or Candle bearers whose office is to beare Cruels to the altar with wine and water and to carrie about Candles and Tapers The superior is the order of Subdeacons Deacons and of Preists The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration and to assist the Priest in ministration The Deacons dutie is to read the Gospell and also to assist the Preist in ministration The Preist his part and office is to minister Sacraments that is to say Baptisme Penance the eucharist and to sacrifice for the quick and the dead Annoiling of the sick and Matrimonie Others numbring the seuē Sacraments doe quite ouerpasse in silence the Sacrament of order and in place thereof mention the Sacrament of Preisthood as Vaux of Bishopdome as Hugh Cardinalls of Archbishopdome as W. Paris These seuen Orders say some Papists as Lombard are seuen Sacraments which added to the other sixe make 13. Sacraments and are from Christ and his Apostles time yea were instituted euen by Christ himselfe Which theire assertions are besides the word of God For in the holy Scripture VVhere can it be seene that either orders as some can make one or seuen Sacraments or Preisthood as others thinke is a Sacrament what element hath it what forme what promise what institution from Christ Where can any of those hideous titles of Porter Exorcist c. be found ascribed to any minister of the new Testament or the manner of their creation or offices established Some Papists themselues doe write that all inferior orders are not grounded vpon Scripture but some of them come by tradition And Peter Lombard saith plainely that fiue of the seuen orders neither can be read in the word of God nor yet were heard of in the primitiue Church Where is it appointed to the ministers of the newe Testament onely to minister Sacraments or to minister moe then two viz. Baptisme and the Lords Supper By what one place of Scripture haue Priests authoritie to offer Sacrifice and that for the quick and the dead also Where without extreame blasphemie can they shew that our S. Christ was a Porter an Exorcist an Acolyst c. alwaies in his Chruch a King a Prophet and a Priest 8. Proposition Matrimonie is no Sacrament Matrimonie is a state of life holy and honourable among all men Howbeit to say that the same is a Sacrament instituted and that by Christ as the Papists doe wee cannot be enduced and that for diuers reasons· For marriage or the wedded state was neuer commanded by God to be taken for a Sacrament Againe it hath neither outward element nor prescribed forme nor promise of saluation and a Sacrament should and Baptisme and the Lords Supper haue Besides matrimonie may be entred into or not at our discretion But it is not at our choise to be partakers or not to participate of the sacraments if wee may come by them Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie but the Sacraments of the newe Testament were institued by Christ. Finally it was no Sacrament to the Fathers afore and in the time of the law and therefore is no Sacrament to vs. Herevnto subscribe the Churches of God elswhere all of vs opposing our selues against the manifold aduersaries of this truth whereof Some haue too highly cōceiued of the wedded state such are the Papists when they will haue it to be a Sacrament as hath bin said and such were the Vigilantian Bishops who would take no men into the Clergie except they would be married first Others againe too basely and badly thinke of Matrimonie defending some of them howe it is not meete that any man or woman should marrie at all such were the Gnostickes the Marcionites the Tatians the Montanists i the Manichies the Hieracites and the Apostolikes That any man or woman should twice marry the husband or wife being dead of this minde were the Catharans Origen and Tertullian That some kinde of persons should euer marrie as namely those which haue taken holy orders or be of spirituall kindred these errors the Papists doe hold Lastly that any persons should be married but by Popish preists thinking all those men and women not lawfully married which are coupled together by Protestant ministers and therefore haue newe married such persons So did the Papists both in the Lowe countries and in France 9. Proposition Extreame vnction is no Sacrament The Papists doe take Anoiling of the sick which they call extreame Vnction for a Sacrament whereof as they write The matter is oile hallowed by a Bishop wherewith the sick person is annoiled vpon the Eies Eares Mouth Nose Hands and Feete The Form is the words which the Preist speaketh when hee doth annoint the sick person in the foresaid places saying By this Oile God forgiue thee thy sinnes which thou hast committed by thine Eies Nose Eares and Mouth by thine Hands

Bar. disco p. 36. a Luke 4.43 b Act. 4.17 c. c 1. Cor. 9.16 17. d Act. 5.42 e Confess Helv. 1. ar 15. 2. c. 9 18. Bohem. cap. 9. Gal. ar 25. Aagust ar 7. VVittemb ar 20. Sue ar 13. a Bulling cont Anabap. c. 12. b VVilkins against the Fam. of Loue ar 14. p. 66. c Theophil against VVilk d Pat. of the pr●s Temp. e H.N. proph of the Sp. c. 2. § 7. f Fam. let to the B. of Roch. g H.N. Spir. l. c. 25. h Idem 1. exh c. 16. § 15 16. i D.B. doct of the Sabboth 2. booke p. 174. k Ibid. p. 277. a Matth. 28.19 b Luke 22.19 1. Cor. 11.24 25 c Act. 2.38.41.8.12 13.10.47.16.32 33. Ioh. 1.25 1. Cor. 1.14.16 d Act. 20.7 1. Cor. 10.16 e Confess Helv. 2. c. 18. Bohem. c. 9. Gal. ar 25.31 August ar 7. VVittem ar 20. Sue ar 13. f T.C. 1. rep p. 113. a Suri●s com p. 237. b Survay of dis cap. 15. out of the Geneva lavves c Lear. discours p. 17. d Fruct Ser. on Rom. 12. p. 40. e The administration of the Sacraments ought to be committed to none but such as are preachers of the word Lear. disco p. 60. It is sacriledge to separate the word viz. Preaching frō the Sacram. Ibid. The preaching of the word is the life of the Sacraments T.C. 1. rep p. 125 f The vnchangeable lawes of God be saith T.C. that none minister the Sacraments which doe not preach T.C. 1. repl p. 104. § 3. Where there is no Preacher of the word there ought to be no minister of the Sacraments Lear. disc p. 62. g Iauel phil Cor. par 5. fol. 559. h So in Netherland were children rebaptized when the Duke of Alva there tyranized Trag. hist. of Antvverp The like Repabtization was vsed by the Papists at Tholouse Troys and other cities in France especially an 1562. See the Chron. of France i D. August ad Quodv●●t c. ●7 k Epiphan h●res 42. a Matth. 28.20 b Eph. 4.11 12 13. c Confess Helv. 1. ar 15. 2. c. 18. Bohem. c. 8.9.14 Gal. ar 25.29.30.31 Belg. ar 30.31 August ar 7. Sax. ar 11. VVittemb ar 20. Sue ar 13.15 a Althemar conciliat Loc. pugnan lo. 191. b R.H. on Psal. 122. c Bar. disco p. 104. a Ioh. 20.21 b Ioh. 1.6 c Matth. 10.5 d Acts 9.15 e Matth. 28.20 f Matth. 15.24 g Act. 14.23 1. Tim. 4.14 h 1. Tim. 22.5 Confess Helv. 1. ar 17. 2. c. 18. Bohem. c. 9. Ga● ar 31. Belg. ar 31. August ar 14. VVittem ar 21. S●ov ar 13. a Concil Trid. sess 7. ●an 7. b Hovvl 7. rea● a 1. Tim. 5.22 b Acts 1.23 c Acts 14.23 d 1. Tim. 4.14 e 1. Tim. 2.12 f 1. Tim. 3.2 g 1. Pet. 5.3 h Titus 1.7 i 2. Cor. 6.3 k 1. Tim. 3.2 l Tit. 1.9 m 2. Tim. 2.15 n 1. Tim. 5.20 Tit. 1.9 o Matth. 9.38 2. Tim. 4.2 p Acts 20.28 q Act. 5.41 2. Tim. 4.7 8. r 2. Cor. 11.23 s Confess Helv. 1. ar 25. 2. c. 18. Bo●em c. 9. Gal. artic 13. Belg. ar 31. August ar 14. VVittemb ar ●0 Sue ar 13. a Sigebert b Liberus rerum Moscov p. 30. b c Coster Ench. controv c. 15. de c●l sacerd d Test. Rhem. an 1. Tim. 5.2 e Concil Trid. sess 23. c. 4. f 1. quaest 1. ventum g Such ought not to busie thēselues about the vvord H.N. document sent c. 3. § 1. and 1. Exhort c. 16. § 16. a 1. Cor. 14.6.9.14 b Ib. 17.26 c Ib. 14 19. d Ib. v. 9. e Ib. 7.11 f Ib. 11.16 g Matth. 15.8 h 1. Cor. 14.23 i Confess Helv. 2. c. 22. VVitt. c. 27. August de Miss● ar 3. Suev c. 21. a Epiph. haer 19. b D. Iren. l. 1. c. 18. c An. Geufraeus a●lae Tur. l. 2. d Magd. eccles hist. Cen. 12. c. 5. e Alex. Guag de relig Mosc pag. 230. f Test. Rhem. annot p. 463. g Test. Rhem. an Matth. 21.6 h Si quis dixeril lingua tantum vulgari Missam celebrari debere anathema sit Concil Trid. sess 22. can 9. a Deut. 10.16.30.6 Ier. 4.4 Act. 7.51 Rom. 12.28 Phil. 3.3 Coloss. 2.11 b Rom. 6.3 c. c Gal. 3.26 d 1. Cor. 5.8 e 1. Cor. 10.17 f Confess Helv. 1. c. 29. and 2. ar 20. August ar 13. Sax. ar 12. a Magdeburg ec hist. Cen. 12. c. 3. b Bulling contr Anab. l. 2. c. 4. Althamar concil Lo. pag. lo. 191. c D. Sarania def tract de divers minist grad c. 14. d Holinsh. chr fol. 1299. e Theodor. lib. c. 9. c. 11. f Pa●●●rne of the pres Temp. g Ramseis confess a Marke 16.16 b Act. 2.38 c Eph. 5.25 c. d Luke 22.19 e 1. Cor. 11.24 f Matth. 26.28 Luk. 22.20 g Confess Helv. 1. ar 20.22 and 2. cap. 19.20.21 Bohem. c. 11.12.13 Gal. ar 34.38 Belg. ar 33.35 August ar 9.13 VVillem ar 10.19 Suev ar 16.18 a Concil Trid sess 7. can 8. b Concil Flor. c Bonavent l. 4. dist 1. q. 5. Gab. Biel l. 4. dist 1. q. 3. a Act. 2.38 b Eph. 5.25 26. c i. Cor. 10.16 d Confess Helv. 1. ar 21. 2. c. 19.20.21 Basil. ar 6. Bohem. c. 11.12 Gal. ar 34. Belg. ar 33.34 August ar 13. Saxon. ar 13. Suev c. 17. e Rom. 4.9 10 f Acts 2.41 g Act. 8.12 h Act. 8.37 i Act. 10.47 k Ioh. 13.26 l Acts 5. m Act. 8.13 n 1. Cor. 10.5 o 1. Cor. 11.27 p Rom. 10.14 a Jauel Phil. Chr. tract 4. de felicit Chr. c. 3. Vigner institut Theol. c. 16. § 4. Spec. peregr quaest dec 1. c. 3. q. 5. b Concil Trid. sess 7. c. 13. c Lear. disc d Test. Rhem. an Gal. 5.27 e Lear. disc p. 36. f Test. Rhem. an marg p. 357. g Ibid. an mar p. 391. h Ibid. an 1. Pet. v. 21. a Gen. 3.3 b Gen. 9.9.13 c Gen. 15.17 18. d Iudg. 6.37 e 2. king 20.8.11 Isa. 38.8 f Matth. 28.19 Marke 16.16 Ioh. 3.5 Act. 2.38 g Luke 22.19 Ioh. 6.53 1. Cor. 11.24 h Confess Helv. 1. ar 20. 2. c. 19. Basil. ar 5. § 2. Gal. ar 35. Belg. ar 33. Saxon. ar 12. Su● ar 16. a Theodoret. b Vnfold of vntruthes c Hovvlet reas 7. d Catech. Canis Vaux e Test. Rhem. an Iames 5.24 Concil Trid. sess 7. cap. 1. f Stella Clericorum a Confess Saxon ar 19. VVittemb c. 11. See the Prop. immediatlie precedent See Canis catech chap. 4. * Nunquam erit Christianus nisi in Confirmatione Episcopali fuerit confirmatus De consecra Dist. 5. cap. et Ie●●ni d Catech. Triden tit de Confir Canis Catech. cap. 4 Catech. Trid. de poenit a Confess Heluet 2. cap. 14.19 Bohem. c. 4. August ar 3.11.12 Saxon. ar 16.17 VVittemb ar 13.15 Sue c. 20. Test. Rhem. an Colos. 1.24 * Vaux catech c. 4 Catech. Triden de poenit Test. Rhem.