offreth it selfe by their ministery to the view of the whole world which afore did but peepe out at the Screene and what the things be which they of meane gifts doe see and our Fathers and the Martyrs Bishops and Preachers both in King Edwards dayes and afterwards knowne and acknowledged to be men of excellent parts either did not see at all or ouersee and what likewise the points of doctrine newly now reuealed their aternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may be preached at Rome and for defence whereof they ought to afford euen their very liues were they so many as the haires of euery of their heads is and be they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to bee illuminations of the spirit 13. For all their doings The vncouth doctrine of the factious Brethren and discourses to say the best of them are but to erect a new which they tearme a true ministery and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishops and their wil-willers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministery and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all ministers made equall the other also will neuer be brought to passe till Kings and Queenes doe subiect themselues vnto the Church and submit their scepters and throw downe their Crownes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbytery For as the Church is subiect vnto the ciuill magistrate in respect of his civill authority so must the Magistrate the King and Queene subiect themselues and be obedient to the iust and lawfull authority of the Church The ciuill magistrate is none officer at all of the Church For Church-officers be non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbytery is the Church and euery Congregation or Church should and must in it haue a Presbytery This is the Light which indeed the Martyrs neuer saw the Religion which our Brethren striue for the Truth which they may not preach not childish doctrine like the Bishops Articles but the wise Gospel the maine and materiall points of Religion now in the dayes last of all yea after the eighth Thorow breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods Word Next to teach one another and all their fauourers how they should be as ready and prepared euen for these matters to give other their liuings and to giue their liues were they as many as the haires of all their heads as Cranmer Ridly Latimer did and Parker Grindall and all other Preachers would and euery Christian man and woman should if they be called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe know and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written Word These and many moe too many here to be recapitulated such phantasies of theirs or phrensies rather this first subscription brought first to light and yet happy had it bin for Gods Church and people they had neuer bin broached Of the second Subscription vrged an 84. 15. Semblably the next subscription called for by the last Archb. your L. predecessor an 84. discouered euen the very thoughts and desires of those Brethren before but now stiled faithfull Brethren which haue and doe seeke for the Discipline reformation of the Church Many Treatises afore but now and diuers yeeres ensuing they flew about and abroad like Atomies and by them the same things which afore but in a differing sort and in other words they publish For touching Church officers they name who and how many sorts they be of them viz. Doctors Pastors Gouernors Deacons and Widdowes no moe no fewer They say euery Church must be furnished with a Teacher and a Pastor as with two eyes with elders as with feet with Deacons as with hands Euery Congregation must haue eyes hands and feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feet Hands and Eyes The Doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditory nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or else he committeth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authority to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some Parish and vnder one Presbytery or other alwayes Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they wil neuer leaue suing for though there should be a thousand Parliaments in their dayes vntil either they obtaine it or bring the Lord in vengeance and blood against the State and the whole land for repelling the same The Brethrens diuine conceipts of their Discipline The discipline is Gods holy yoke Gods scepter the kingdome and throne of Christ Our controuersie say they whether Iesus Christ shall be King or no. Againe the end of all our trauell is to build vp the walles of Ierusalem and to set vp thē Throne of Iesus Christ our heauenly King in the midst thereof the aduancing whereof is a testimony vnto vs that we shall haue part in that glory which shall be reuealed hereafter So learne we now from their said bookes learned and demonstratiue discourses which the Fathers and our forefathers neuer saw nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduancement of the same an inuisible token of an elect childe of God so as neither is that a Church at least no true Church where their Discipline is not neither they but titular Christians no true Christians indeed which either sigh or seeke not to
have it established and Presbyteries in euery parish to be aduanced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned The Brâ—renue and continue their base conceits of the publike Art of our religion in comparison of their new Gospell and all-seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shew vs the whole counsell of God And yet these faithfull Brethren either through forgetfulnesse or frailty or which I rather think forced thereunto by the power of truth doe plainely confesse that those very decrees of our Bishops and Articles of the Conuocation-house euen that little little part of the Gospell which the said Bishops and Martyrs brought to light and hath enlightned the whole Realme containeth the very fundamentall points of Christianitie Whereof I still gather that had their newly reuealed tearmed learned Discourses Doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore hearts with the desire thereof brandished and set out never bin divulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessity is this so impertinent vnneedfull the other 18. Octogesimus octavus mirabilis annus it was prophesied to be a wonderfull yeere long afore it came and wil neuer be forgotten now it is past An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes and writings Among the things for which the yeere 88. is famous one and not of least regard is that afore it expired these bookes of the Brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erronious tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Whereby so much as in that blessed Queene whose name with eternall honour shall be recorded these new fancies of the brethren were hissed and exploded out of this Christian kingdom and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that Peerelesse prince more strongly ratified and commended to her awefull and good subiects then afore 19. The zeale of learned and godly men hereupon was inflamed and their courage so increased as whereas afore this time but one or two or a very few the first whereof was your L. immediate Predecessor Most learned and worthy men set themselues against the Br. and the Presbyterian discipline whose memory be alway honourable among the Saints did encounter the Brethren and oppugned their fancies now an army of most valourous and resolute Champions and Challengers rose vp which then and piuers yeeres ensuing among whom as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince State put the new Doctors to the foile profligated the Elders set vpon the Presbytery and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethren wanted in strength and learning they had in wilynesse A Stratagem of the Br. though they lost much one way in the generall maine point of their discipline yet recouered they not a little aduantage another way by an odde and new deuice of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbyterie and new Discipline even at that very instant the Brethren knowing themselves too weake either to overthrow our holds and that which we hold Ann. 1595. or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gave out were impregnable suffering us to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odde corner and after a new fashion which we little thought of such was the cunning set upon us afresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselves to make them compleate their Sabbath speculations and Presbyterian that is more then either Kingly or Popely directions for the observation of the Lords Day This Stratagem of theirs was not observed then neither I feare me is regarded as it should be yet and yet did and since hath and doubtlesse in time to come if it be not timely seene unto with unsound opinions and paradoxes will so poyson many as the whole Church and Common-weale wil find the danger and inconvenience of them so plausibie are they to men either popularly religious or preposterously and injudiciously zealous Certain fruits and effects of the Sabb. doctrine published by consent of the Brethren 21. In this their sally as I said before they set not upon the Bishops their calling their Chancelors c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subvert but which are of great all and almost of the same antiquitie with Bishops divers of them and I had almost said as necessarie they ruinate and at one blow beate downe all times and daies by just authoritie destined to religious and holy uses besides the Lords Day saying plainly and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those uses but onely the Lords Day They build not Presbyteries expressedly though under hand if it be well marked they doe erect them in their exercises of the Sabbath but they set up a new Idol their Saint Sabbath earst in the dayes of Popish blindnesse S. Sunday in the midst and minds of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnesse liberty prophanenesse on the Holy dayes which is readily and greedily apprehended of all sorts of people euery where especially of their fauorites to the high dishonour of God decay of our deuotion hinderance of Christian knowledge and wisdome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enemies
and grosse contempt of the necessary and laudable orders of our Church By the latter they haue introduced a new and more then either Iewish or Popish superstition into the land to no small blemish of our Christian profession and scandall of the true seruants of God and therewith doctrine most erroneous dangerous and Antichristian The summe of the Sabbath doctrine broached by the Brethren 22. Their doctrine summarily may be reduced vnto these two heads whereof the one is that the Lords day euen as the old Sabbath was of the Iewes must necessarily be kept and solemnized of all and euery Christian vnder the paine of eternall condemnation both of body and soule The other that vnder the same penalty it must be kept from the highest to the lowest both of King and people in sort and manner as these Brethren among themselues haue deuised decreed and prescribed The former of these is like that of the false apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were circumcised after the manner of Moses they could not be saved Whom the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their Synod or Conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Market towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to commit adultery It was preached in Somerset-shire that to throw a bowle on the Sabbath day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sin as for a Father to take a knife and cut his childs throate It was preached in Suffolke I can name the man and I was present when he was convented before his Ordinary for preaching the same that to ring more Bels then one upon the Lords day to call the people unto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but think of them and calling into mind the Sabbath doctrine at London Printed for I. Porter and T. Man An. 95. which I had read before wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deep impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe over the whole Kingdome The Br. Doctrine of the Sa bath called in by authoritie and forbidden any more to be printed 23. It is a comfort unto my soule and will be till my dying houre that I have beene the man and the meanes that the Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoever else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the above mentioned and many moe such fearefull and haereticall assertions hath been both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitgift by his letters and Officers at Synods and Visitations An. 99. did the one Ann. 1559. 1600. and Sir Iohn Popham L. chiefe Iustice of England at Bury S. Edmons in Suff. An. 1600. did the other And both these most reverend sage and honourable Personages by their censures have declared if men will take admonition that the Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this Kingdome disturbeth the peace both of the Common-weale and Church and tendeth unto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolstred by any good Subiect whether he be Church or Common-weale man 24. Thus haue errors and noysome doctrines like byles Purity of doctrine all Qu. Elizabeths raigne maintained in England and Botches euer and anon risen vp to the ouerthrow of our Churches health and safety if it might be but yet such hath beene the Physicke of our discipline as what by launcing purging and other good means vsed the Body still hath heene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches Doctrine no more then ill humors which be in are of the Body or dregs in a Vessell of wine be any part either of the Vessell or Wine which remaineth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious and religious Princesse Queene Elizabeth The very Brethren themselves doe write that In regard of the common grounds of Religion and of the Ministery We are all one We are all of one Faith one Baptisme one Body one Spirit haue all one Father one Lord Ann. 1601. and be all of one Heart against al wickednes superstition idolatry heresie and we seeke with one Christian desire the aduancement of the pure Religion worship and Honor of God We are Ministers of the Word by one order we administer Prayers and Sacraments by one forme we Preach one Faith and substance of doctrine And we Praise God heartily that the true Faith by which we may be saued and the true doctrine of the Sacraments and the pure Worship of God is truely taught and that by publike authority and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeere saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnity and purity of doctrine she left with vs when she departed this world K. Iames. After Elizabeth raigned King Iames. VVHo found this our Church as all the world knoweth in respect of the grounds of true Religion at Vnitie Anno 1603. and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These Ecclesiasticall Ministers therefore though a thousand for number who at his Majesties first comming into this Kingdome either complained unto his Highnesse of I know not what errors King James abused troubled with false informations and petitions of the Brethren and imperfections in our Church even in points of doctrine as if shee erred in matters of Faith or desired that an Vniformitie of doctrine might be prescribed as if the same had not already beene done to his hands or as weary belike of the old by Queene Elizabeth countenanced and continued
b Psal 124.8 134.3 by him were all things created which are in heauen and which are in earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers as things were created by him and for him c Col. 1.16 by his Son he made the worlds d Heb. 1.8 and all these acknowledged by the Churches Primitiue e Creede Apâ—st Nicen. and reformed at this day f Confess Helv. 2. c. 6 7 Basil ar 1. of France ar â— Fland ar 12 And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which covereth himselfe with light as with a garment spreadeth the heavens like a curtaine which layeth the beames of his chambers in the waters and maketh the clouds his Chariot and walketh vpon the wings of the winde which maketh the spirits his Messengers and flaming fire his Ministers g Psal 164.1 c. c. Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father yea and al the hairs of your head are numbred saith our Sauiour Christ h Math. 10.29 30. God that made the world and all things that are therein he is Lord of heaven and earth he giveth life and breath and all things hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation saith Saint Paul i Acts 17.24 25 26. The Sonne is the brightnesse of the glory and the ingraued forme of his person and beareth vp all things by his mighty Word k. The Churches of God in Heluetia l Heb. 1.13 Confe 20.7 Basil m Confess Basil ar 1 2. France n Confess Gal. ar 18. and Flanders o Confess Belg. ar 12 13. testifie the very same Errors and adversaries vnto these truths Hereby are condemned all Heretikes errors impugning either the creation of the world by God or his prouidence in the continuing and preservation of the same Of the former sort was First Aristotle and his followers which said the world was eternall and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create a Tertul l. 1. coâ—â—t Marc. 3. Simon Magus Saturninus Menander Carpocrates Corinthus who ascribed the worlds creation by Angels b â—ren Epiph. Philasteâ— 4. The Manichies who gaue the creation of all things vnto two Gods or beginnings the one good whereof came good things the other euill whence proceedeth euill things c Epip Aug. cont Man c. 49 5. The same Manichies d D. August de fide contra Manich c. 40. and Priscillianists e Conc. Brac. cap. 11. which did affirme man to haue bin the workemanship not of God but of the Diuell 6. The Family of Love who deliuer that God by them made heaven and earth f Display of the Fam. of Loue. H. 8 b. 7. The Papists who giue out how sacrificing Priests are the Creators of Christ g Qui creauit me sine me iam creatur mediaÌ„te me Stella cleris Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destiny Fate and Fortune h Socrat. hist Eccles l. 1.22 The Family of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God i Display of the Fam. H. 7. b. The old Philosophers who thought that inferiour things were too base for God to be carefull of k Dii magna curant parua negligunt Cic de nat Deor. l. 2 And lastly the Epicures who thinke God is idle and gouerneth not the same Of which mind was Cyprian who held that God hauing created the world did commit the government thereof vnto certaine celestiall powers l In exposit Symb. 3. Proposition In the Vnity of the God-head there is a Trinity of persons The proofe from Gods Word THe Scripture saith In the beginning God the Father a The Father by the Sonne made the world Heb. 1. the Sonne b In the beginning was the Word and the Word was with God and that Word was God The same was in the beginning with God Ioh. 1.1 2. and the holy Ghost c In the beginning God created the heauen and the earth c. and the Spirit of God mooued upon the waters Gen. 1.1 2. created the heaven and the earth By 1 the Word of the 2 Lord were the heavens made and all the host of them by the d Psal 33.6 Breath of his mouth Loe the heauens were opened unto 1 him and Iohn saw 2 the Spirit of God descending like a Dove and lighting vpon him and loe a voyce from heaven saying This is my 3 beloved Sonne in whom I am well pleased e Mat. 3.16 17 Because ye are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into our hearts which cryeth Abba Father saith the Apostle f Gal. 4.6 and againe The grace of our Lord Iesus Christ and the loue of God and the Communion of the holy Ghost be with you all g 2 Cor. 13.13 And S. Iohn There are three which beare record in heauen 1 The Father 2 the Word and 3 the holy Ghost and these three are one h 1 Ioh. 5 3. This truth hath alwayes beene i Creed Apo. Nic. Athan. and seriously is k Confes Helv 1. ar 6. 2. c. 3 Aug. art 1. Gal. art 6. Bel. art 6. Bohe c. 3 Wittemb c. 1. Sucan art 1. confessed in the Church of Christ Errors and adversaries unto this truth Then cursed are all opinions of men contrary hereunto whereof Some denyed the Trinity affirming there is one God but not three persons in the Godhead so did the Montanists a Socrat. eccle hist l. 1. c. 23. and Marcellians b Theo. haer fab lib. 2. and so doe the Iewes c Lu. Caâ—ertus lib. diuiner visor ad Iudae and Turkes d Pol. of the Turk emp. c. 5. Some as the Gnostikes e Clem. Alex. strom l. 5. Marcionites f Clem. Alex. strom l. 5. Epiphan and Valentinians d affirme there be more Gods then one and yet not three persons nor of one and the same nature but of a diuerse and contrary dispositions Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Eunomeans h Philaster and Tretheites i Zanch de 3. El. par 1. l. 7. c. 1. Some feare not to say that in worshipping the Trinity Christians doe adore three Diuels g Cl. Alex. str lib. 4. worse then all the idols of the Papists and such Blasphemers were Heretikes Blandrat and Alciat k Caluin ep Some will have a Quaternity of
to obey or disobey the Gospell of truth preached g Ibid. annot marg p. 408. The Catholike popish religion teacheth free-will 3. Proposition h Hills quart 13. reas Man may performe and doe good workes when he is prevented by the grace of Christ and renued by the holy Ghost The proofe from Gods Word IN a man prevented by the grace of Christ and regenerate by the holy Spirit both the understanding is enlightned so that he knoweth the secrets and will of God and the mind is altogether changed the body enabled to doe good works To this purpose the Scriptures are plentifull I will put my law in their inward parts and write it in their hearts a Jer. 31.33 No man knoweth the Father but the Son and he to whom the Sonne will reveale him b Matth. 11.27 Luke 10.22 Blessed art thou Simon the Sonne of Ionas for flesh and blood hath not revealed it unto thee but my Father which is in heaven c Matth. 16.17 No man can say that Iesus is the Lord but by the holy Ghost To one is given by the Spirit the word of wisedome and to another the word of knowledge by the same spirit and to another faith by the same spirit and to another the gifts of healing by the same spirit and to another the operations of great works and to another prophecie and to another the discerning of spirits and to another diversities of tongues and to another the interpretation of tongues c e 1 Cor. 12.8 God purifieth mans heart f Acts 15.9 worketh in us both the will and the deed g Phil. 2.13 the spirit helpeth our infirmities for we know not what to pray as we ought c h Rom. 8.26 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God i 1 Cor. 6.11 Vnto you it is given for Christ that not onely yee should beleeve in him but also suffer for his sake k Phil. 1.2 And this doe the Churches of God beleeve and confesse l Confes Hol. 2. c. 9. Aug. ar 18 Bohem. c. 4. Saxon. ar 4. 11. Article Of the Justification of Man We are accounted righteous before God onely for 1 the merit of our Lord and Saviour Iesus Christ 2 by faith and 3 not for our owne works or deservings Wherefore that wee are justified by faith onely is most wholesome doctrine and very full of comfort c. The Propositions 1. Onely for the merit of our Lord and Saviour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deservings are we accounted righteous before God 14. Proposition Onely for the merit of our Lord and Saviour Christ we are accounted righteous before God The proofe from Gods Word BY Christ his bloud onely we are cleansed He is the Lambe of God which taketh away the sinne of the world a Joh. 1.29 We are justified freely by his grace through the redemption that is in Christ Iesus b Rom. 3.24 Wee are bought with a price c 1 Cor. 6.19 even with the precious bloud of Christ the Lambe undefiled and without spot d 1 Pet. 1.19 which cleanseth us from all sinne e 1 Joh. 1.7 By his onely righteousnesse we are justified By the obedience of One many be made righteous f Rom. 5.19 Christ is the end of the Law for righteousnesse unto every one that beleeveth g Ibid. 10.4 He of God is made unto us wisedome and righteousnesse and sanctification and redemption h 1 Cor. 1 30. and we are made the righteousnesse of God in him i 2 Cor. 5.21 And therefore from heaven we looke for the Saviour even the Lord Iesus Christ k Phil. 3.21 And this is the faith and confession of all Churches reformed l Confes 2. c. 15 Bohe. c. 6 Gal. ar 12. Belg. ar 22. August ar 4. Wittemb ar 5. Suevica c. 3. Errors and adversaries unto this truth This truth is neither beleeved nor acknowledged Of the Atheists who are neither perswaded of the life to come nor understand the mysteries of mans salvation through the merits of Christ Nor of the Pharises and their followers who think that by civill externall righteousnes we are justified before God m Matth. 5.20 Nor of Matthew Hamant who held that man is justified by Gods meree mercie without respect unto the merits of Christ n Holinsh Chro. f. 1299. Nor of Galeotus Martius which was of opinion that all nations and persons whosoever living according to the rules of nature should be saved and inherit everlasting happinesse p Jovius cleg doci vir p 57. Nor of the Turkes who thinke that so many as either goe on pilgrimage unto Mecha or doe kisse the sepulchre of Mahomet are justified before God and thereby doe obtaine remission of their sinnes d Lonic Tur. â—ist Com. 1. l. 2 par 2 c 14.15.18 Nor of the Family of Love who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our hearts e Display in Allens confes Nor of the Papists whose doctrine is that 1. Though Christ hath suffered for all men in generall yet not onely each man must suffer for his owne part in particular f Tâ—â—t Rhem. â—n Rom. 8.17 but also that the works of one man may satisfie for another g Ibid. an Col. 1.24 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deeds by the worthy receiving of the blessed Sacrament of the Altar by taking of holy water knocking upon the brest with holy meditation the Bishops blessing and such like h Vaux catech c. 4. by holy water and such ceremonies i Test Rhem. an Joh. 13.10 sacred ceremonies k Test Rhem. an marg p 258 as Confiteor tundo conspergor conteror oro Signor edo dono per haec venalia pono that is I am confest unto the Priest I knock mine heart and brest with fist With holy water I am besprent And with contrition all yrent I pray to God and heavenly host I crosse my forehead at every post I eate my Saviour in the bread I deale my dole when I am dead And doing so I know I may My veniall sinnes soone put away And sinnes mortall not by the merits of Christ onely but many wayes besides are clensed think the said Papists as by the merits of dead Saints namely of St. Mary the Virgin Threnosa compassio dulcissimae Dei Matris Per ducat nos adgandium summi Dei Patris The pittifull compassion of Gods best pleasing mother Bring us to the joyes of God the soveraigne Father l Horae B. Virg. S. Mar. secundum usum Sarum And of Thomas Becket Tu per Thomae sanguinem
blood of Christ was shed in vain For corruptible gold and silver with our owne deeds and works may and will save us if we will 4. That repentance is not of necessitie unto the salvation of man For without the same a popish pardon may save But without either a pardon from the Pope or such like or absolution of a Priest there is no salvation by the doctrine of the Church of Rome b See ar 25. p. 6. A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae Virginis Mariae secundum usum Sarum Quicunque in statu gratiae existens dixerit devotè septem orationes sequentes cum septem Pater noster totidem Ave Maria ante imaginem pietatis merebitur 56. millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequentem transcundo per cemiterium tot annos indulgentiarum quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii Oratio pro defunctis Avete omnes animae fideles quarum corpora hic ubique requiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo pretiofissimo sanguine dignetur vos à poenis liberare inter choros suorum sanctorum angelorum collocare ibiqâ—e nostri memores suppliciter exorare ut vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit 4000. millia annorum indulgentiarum Ave vulnus lateris nostri Salvatoris c. Quicunque devotè dixerit istam orationem habebit 3000. dicrum indulgentiarum criminalium peccatorum 2000. millia dicrum venialium à Domino Iohanne Papa 22. concessarum ut in Aâ—tidatorio animae habetur Quicunque orationem sequentem devotè dixerit promerebitur 11000 annorum indulgentiaruÌ„ c Ave Domina sancta Maria mater dei regina coeli porta paradisi domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectuÌ„ filium tuum libera me ab omnil us malis ora pro peccatis meis Amen Whosoever being in the state of grace shall devoutly say the seven prayers ensuing with seven Our Fathers and as many Haile Maries afore the image of Piety shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going thorow the Church-yard doe say the prayer following so many yeares of pardons as there have beene bodies buried since it was a Church-yard The prayer for the dead Haile all faithfull soules whose bodies here and every where doe rest in the dust The Lord Iesus who hath reedemed you and with his most precious blood vouchsafe to deliver you from paines and to place you in the company of his holy Angels and there being mindfull of us meekely to pray that we may both be joyned unto you and crowned with you in the heavens Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Saviours side c. Whosoever devoutly shall say this prayer shall have 3000. dayes pardons of criminall sinnes and 20000. dayes of veniall offences granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatory of the soule Whosoever devoutly will say the prayer following shall merit thereby 11000. yeares of pardons Haile Lady Saint Mary mother of God Queene of heaven the Gate of Paradise the Lady of the world the Light eternall the Emperesse of hell c. Pray unto thy beloved Sonne Iesus Christ for me and deliver me from all evils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie the worke of errors a Jer. 10.15 the teachers of lies b Hâ—b 2.18 silver and gold the worke of mens hands c Psal 135.25 vanitie d Esa 41.10 c. they have a mouth and speake not eyes and see not eares and heare not e Psal 135.16 hands and touch not feet and walke not f Psal 115.7 2. He giveth a strait commandement Not to bow downe to them nor worship them g Exod. 20.5 1 Cor. 10.7 14. nor to make them h Exod. 20.5 Deut. 4.15 c. to flie from them i 1 Iohn 5.21 1 Cor. 10.14 yea to destroy both the images themselves k Deut. 7.5 12 2â— â— the Idolaters l Deut. 17.2 3. and the Enticers unto Idolatry m Deut. 13.5 3. He commendeth greatly and praiseth such men as have destroyed images n 2 King 18.3 4. 2 Chr. 14.2 3. and not bowed unto Idols o Deut. 7.25 26. Ier. 5 1. 4. He finally curseth the Images p 1 King 19.18 Dan. 2. the Image-makers q Deut. 27.15 Esa 44. and the Image-servers or worshippers r Deut. 27.26 Psal 97.7 Esa 42.17 Hereunto with us the Protestant Churches every where doe subscribe Å¿ Conf. Helv. 2. cap 3 4. Basil ar 10.6.3 Bohem. c. 3.16 Gal. ar 1. August ar 12. Wittem c. 1.23 Suev ar 22. The adversaries unto this truth The Romish Church most fondly contrary to the word of God doth allow and not onely allow but publikely erect and not onely erect but adore a Dele statuas verserari potius quam statuarios stolidâ—m â—â—t Index expurg p. 31. and not onely adore Images but doth accuâ—se and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worship images and the Images too which is most abominable Of God himselfe even of God the Father and that in the likenesse of an old man with a long white Beard of the Son in the similitude of a man hanging on the Crosse of the holy Ghost in the shape of a Dove of the wholy holy and incomprehensible Trinitie with three Faces in one head b In hoe plerisque Christianis â—â—hnicus philosophus religiosior qui etiaÌ„ Trinitatis quae mente vix coÌ„prehenditur figuras oculis â—ot poris aspectabilis Petri Rami verba in scholis physicis delcantur Index expurg pag. 149. Atque haec absurditas Patrem Filum Sp effigiantium Iacobitis à Nicephoro tributur G. Cassand consul p. 164. Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heads like Trenchers the blessed Virgin with frisled haire and costly garments And of other base things as Agnus deis of wax wafer cakes of flower Crosses of gold
pro nobis beate Martyr Sebastiane Resp Vt moreamur pestem epidemiae illae si tranfire promissioneÌ„ Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reatu criminum morbo vexemur dentium Let us pray O Lord we humbly beseech thy Majesty that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church so he may be a perpetuall intercessor for us through Iesus Christ our Lord. Let us pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the ungodly grant we beseech thee that such as call unto him for helpe may obtaine a good effect of his Godly prayer through our Lord. The vers O blessed Katharine pray for us The Ans That we may be made worthy of the promises of Christ The vers O blessed Martyr Sebastian pray for us The Ans That we may deserve to escape the plague without hurt and obtaine the promises of Christ Christ his noble virgin Apollonia pray unto the Lord to remoove whatsoever is hurtfull lest for the guiltinesse of our sinnes we be vexed with the tooth-ach Whosoever saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not dye of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem revocasti praesta supplicibus tuis qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine ab ipsa peste epidemiae ab omni perturbatione per Christum Dominum nostrum Oratio ad tres reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctum Trinitatem rogo vos per Regem regum quem vagientem in cunis videre meruistis compatiamini tribulationum mearum hodie intercedatis pro me ad Dominum cujus desiderio exules facti estis Crux Christi protege me Crux Christi salva me Crux Christi defende me ab omni malo Let us pray O Almighty and everlasting God who by the prayers and merits of the most blessed Confessour Roche didst revoke a certaine generall plague grant unto thy suppliants who for the revocation of the like plague doe trust in thy faithfulnesse by the prayer of that thy glorious Confessour wee may be delivered from the plague and from all adversity through Christ our Lord. A prayer unto the three Kings O King Iasper King Melchior King Balthasar I beseech you by every of your names I beseech you by the holy Trinity I beseech you by the King of Kings whom yee deserved to see even in his swadling clothes that you would take pitie on my troubles this day and make intercession for me unto the Lord for whose desire yee made your selves exiles O Christs crosse protect mee O Christs crosse save mee O Christs crosse defend me from all evill 23. Article Of ministring in the Congregation It is not lawfull for any man to take upon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before hee be lawfully called and sent to execute the same 4 And those we ought to judge lawfully called and sent which be 5 chosen and called to this worke 6 by men who have publike authority given unto them in the congregation to call and send ministers into the Lords vineyard The Propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not bee silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods Word THis truth in the holy Scripture is evident For there we finde how Godly men were both called by God and commanded to preach before they would or durft so doe So was Samuel a 1 Sam. 3.3 4. c 20. Ieremy b Ierem. 1.4 5. Iohn Baptist c Joh. 1.6 Christ Iesus himselfe d Ioh 20.21 who also to preach did send the twelve Apostles e Math. 10.5 and the seventy Disciples f Luke 10.1 2. The wicked and false prophets for preaching afore their time are blamed g Ier. 14.14 23 21 27 14 15 29.8 9. 3. A commandement is given us to pray the Lord of the harvest that hee would send forth labourers into his harvest h Matth. 9.38 4. Lastly wee doe reade that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles i 1 Cor. 1â— 28 and Christ being ascended into heaven gave some to be Apostles some Prophets some Evangelists and some Pastors and Teachers k Eph. 4 1â— And all this is acknowledged by the reformed Churches l Cont. Helv. 2. c. 18. Bohe cap â— Gal. â—1 31. Belg. ar 14. Wittem ar 2â— Suâ—â— ar 13. The errors and adversaries unto this truth And so are we against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be uncircumcised Philistims a Ans to the execut of lust cap. 3. p. 44. sacrilegious ministers b Ib. c. 9. p. 211. Ieroboams priests inordinate c Ib. c. 5. p. 91. and unordered Apostataes d Ib. c. 3. p 41. and next the Barrowists who say how the said Preachers are sent of God in his anger to deceive the people with lies e R. A. confut of Brow p. 113. Who publish how the word is not taught by the Sermons of Ministers but onely by the Revelation of the Spirit so did Muncer the Anabaptist f Sleiden com lib. â— and so doth H.N. g H. N Evang. c. 13. sect 6. and Spir. land c. 48 sect 5. and his Family of Love h Letter to the Br. of Roch. Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penry Greenwood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not privately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R. H i R H. in Psal 122. Who teach that Lay-men may teach to get faith k R. A. conf of Brownism p. 113. and that every particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments
c. and to call the people to repentance so teacheth Barrow l Ba. disco p. 36. 5. Proposition They must not be silent who by office are bound to preach The proofe from Gods Word As publikely to preach before men are sent is a grievous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our Saviour Christ whose words are these Surely I must also preach the Kingdome of God for therefore am I sent a Luke 4.43 2. Peter and Iohn who being charged to speake no more in the name of Iesus said Wee cannot but speake that which we have heard and seene b Acts 4.17 c. 3. Saint Paul For he saith Necessity is laid upon me and woe is me if I preach not the Gospell c 1 Cor. 9.16 17. 4. The Apostles of Christ For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ d Acts 5.42 5. All the Churches of God which be purged from superstition and errors e Conf. Helv. 1. ar 25. 2. c. 8 9. Bohem. c. 9. Gal. ar 15. Aug. ar 7. Wit ar 20. Suev ar 13. Errors and adversaries unto this truth Then as in a glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists a Bullin cont Anabap. c. 12. Which deprave the office of preaching as doe the Libertines saying that preaching is none ordinary meanes to come unto the knowledge of the Word b Wilkins against the Fam. of Love ar 14. p. 66. and especially the Family of Love who tearme the publike preachers in derision Scripture-learned c Theoph. against Wilk Licentious scripture-learned d Pat. of the prof Temp. good thinkingwise e H. N prâ—ph of the Sp. cap. 2. sect 7. Ceremoniall and letter-Doctors f â—am let to the B. of Roc. Teaching-masters g H. N. Spiâ— l. c 25 and further say It is a great presumption that any man out of the learnednesse of the letter taketh upon him to be a Teacher or Preacher Againe It becommeth not any man to busie himselfe about preaching of the Word so and more too the Family Which take upon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly employments that they may not negligence h Idem 1. â—â—b c. 10. sect 15. 16. that they will not or feare of troubles that they dare not preach the Word of God Yet thinke wee not which our Sabbatarians let not to publish that Every Minister necessarily and under paine of damnation is to preach at least once every Sunday i D B doct of the Sabbath 2 book p. 174. and Vnlesse a Minister preach every Sunday he doth not hallow the Sabbath day in the least measure of that which the Lord requireth of us k Ibid. p. 277. 3 Proposition The Sacraments may not be administred in the Congregation but by a lawfull Minister The proofe from Gods Word IN the holy Scriptures we reade that the publike Ministers of the Word are to be Administers of the Sacraments For both our Saviour Christ commanded his Disciples as to preach so to baptize a Matth 28.19 and celebrate the Supper of the Lord b Luke 22 1â— 1 Cor. 11.24 25. and the Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these dayes doe succeed not onely did preach but also baptize c Acts 2 3â— 41 8 12 13 40.41.16.32 33. John 1.25 1 Cor. 1 1â— 16. and minister the Lords Supper d Acts 20.7 1 Cor 10. â—6 And hereunto doe the Churches of God subscribe e Conf. Heb. 2. c. 18 Bohem. c. 9. Gal. ar 2.5 31. Aug. ar 5. Wittem ar 20. Suev ar 13. In saying that none may administer the Sacraments in the Congregation afore he be lawfully called and sent thereunto we thinke not as some doe that the very being of the Sacraments dependeth upon this point viz. whether the Baptizer or giver of the Bread and Wine be a Minister or no. Neither is it the meaning of this article that privately in houses either lawfull Ministers upon just occasion may not or others not of the Ministery upon any occasion in the peace of the Church may administer the Sacraments The aduersaries vnto this truth T. C. 1 rep p. 113. Hereby we declare our selves not to favour the opinion that publikely Some may minister the Sacraments which are not meerely and full Ministers of the Word and Sacraments and so thinke both the Anabaptists among whom their King when it was after Supper tooke bread and reaching it among the Communicants did say Take eate and shew forth the Lords death their Queene also reaching the Cup said Drinke ye and shew forth the Lords death a Sucius com p 237. and the Presbyterians at Geneva where the Elder a Lay-man ministreth the Cup ordinarily at the Communion b Survay of dis c. 15 out of the Geneva lawes Some Ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine c Lear. disc p. 17. but in our Church of England the Doctor encroacheth upon the office of the Pastor For both indifferently doe teach exhort and minister the Sacraments d Fruâ— Ser. on Rom. 12. p. 40 None though a lawfull Minister may administer the Sacraments which either is no Preacher e The administration of the Sacraments ought to be committed to none but such as are preachers of the Word Lear. disc p. 60. It is sacriledge to separate the Word viz. Preaching from the Sacraments Ibid. The preaching of the Word is the life of the Sacraments T. C. 1. rep p. 125. or when he ministreth them doth not preach f The unchangeable lawes of God he saith T.C. that none minister the Sacraments which doe not preach T.C. 1. repl p. 104 sect 3. Where there is no Preacher oâ— the Word there ought to be no minister of the Sacraments Lear disc p. 62. which be the errors of the Disciplinarians or Puritanes Publikely and privately too the Sacraments of Baptisme may be administred by any man yea by women if necessitie doe urge So hold the Papists For saith Iavell g Iavel Psal Ch. par fol. 559. in the time of necessity the minister of Baptisme is every man both male and female A woman be she young or old sacred or wicked Every male that hath his wits and is neither dumbe nor so drunken but that he can utter the words as well Pagan Infidel and heretike the bad as the good the Schismatike as the Catholike may baptize And yet usually in the civill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lay-men but ministers
the true bloud of Christ our onely Saviour to the cherishing of the spirituall life in our soules And herein there is a goodly consent with the most of the reformed Churches and us d Confes Helv. 1. ar 22 2. c. 22. Basil ar 6. Bohem. c. 13. Gal. ar 36. Bâ—lg ar 35. The aduersaries vnto this truth Iointly wee withstand the adversaries thereof whosoever as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries a Aliqâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus sed in câ—ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru vino substantium equidem relinquendo sed corporale Christi corpus ita coaduniendo ut substantia substantiam vel localiter vel definitivè vel repletivè vel omnibus istis modis simul contineat quod ipsum prefecto nil est iliud quam Transubstantiationis quoddam quasi involuer c. Jezler de diutur helli Euchar. p. 8. which thinke the body of Christ is so present in the Supper as his said Body with Bread and Wine by one and the same mouth at one and the same time of all and every communicant is eaten corporally and received into the belly The Metusiastes and Papists which beleeve the substance of Bread and Wine is so changed into the substance of Christ his Body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and Wine b After Consecration there is neither bread nor wine left in this Sacrament saith Vaux in his Catech. By the vertue of the words of Consecration the substance of bread is turned changed into the very Body of Christ and the substance of wine is turned into the Bloud of Christ the holy Ghost working by a divine power So that Christ is wholly under the forme of Bread and in every part of the Host being broken Christ is wholly Also under the form of wine every part therâ—f being seperated Christ is wholly Canis catech c. 4. Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos Lutherani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem plumorum errorum matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezler de dintur belli Euchar. p. 31. b. The Symbelists Figurists and Significatists who are of opinion that the faithfull at the Lords Supper doe receive nothing by naked and bare signes 5. Proposition To reserve carry about lift up or worship the Sacraments of the Lords Supper is contrary to the ordinance of Christ The proofe from Gods Word The true and lawfull use of this Sacrament hath been afore set downe And therefore it may suffice us to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten a Math. 26.20 Marke 14.22 Luke 22.19 1 Cor. 10.16 11 2. the cup should only be given and drunken b Math. 26.27 Marke 14.23 Luke 22.17 1 Cor. 11.25 and all this is done in remembrance of Christ c Luke 22.19 1 Cor. 11.24 25 And so also testifie the Churches reformed d Confes Helv. 2. c. 21. Basil ar 6. Bohem. c. 13. Aug. de Missa ar 1. Sax. ar 14. Wittemb c 19 The adversaries unto this truth But contrary to the institution of Christ the Papists abuse this holy Sacrament For They reserve the same and not onely so but take it to be a Catholike a pious and necessary custome so to reserve it a Concil Trid. ses 3. c. 6. and besides they thinke every piece and particle of the Sacrament so reserved is the very bloud of Christ b Ibid. can 4. Sermons fol. 196. b. They carry it about both unto sick folks Hence saith the Festivallc. As often as any man seeth that body at Masse or born about to the sick he shall kneele downe devoutly and say his Pater-noster or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes For whensoever the Pope goeth any journey the sacramentall bread is carried before him on an ambling Iennet as the Persian Kings have before them carried their Orsmada or holy fire d See cerem Pontif. lib. 1. When the Pope goeth from one people to another he sendeth before him yea and sometime a day or two dayes journey his sacrament upon a horse carrying at his neck a little Bell accompanied with the scum and baggage of the Romane Court. Thither goe the dishes and spits old shoes caldrons and kettles and all the sculletie of the Court whores and jesters Thus the Sacrament arriveth with this honourable traine to the place whither the Pope is to come it there awaiteth his comming And when the master is knowne to approach neere the people it goeth forth to receive him So Cyp. Valera a Spaniard in his treat of the Pope and his auct p. 17. In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine and Spaine those English men as meeting the Sacrament in the streets will neither doe reverence thereunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloudy Inquisition e Act. of the peace c. an 1604. ar 2. in the end touching a Moderation c. They worship it and for the same have ordained a certaine set and solemne feast called corpus-christi-Corpus-Christi-day on which the sacrament is borne about lifted up and most idolatrously adored f Trid. sess 3. c. 3. 29. Article Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper The wicked and such as be voide of the lively faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drink the signe or Sacrament of so great a thing The Proposition The wicked and such as be void of a lively faith doe not eate the Body nor drink the Bloud of Iesus Christ in the use of the Lords Supper The proofe from Gods Word SAint Paul doth shew how the Supper of the Lord is received of some worthily which doe examine and judge themselves a 1 Cor. 11.28 and discerne the Lords Body b Ibid. 29. as also doe abstaine from the table of divels How these doe participate of the body and bloud of Christ c 1 Cor. 10.31 it hath already bin shewed in the last mentioned article prop. 4. Againe of others the same is worthily received d 1 Cor. 11 38.39 that is to say which doe not examine themselves nor judge e Ibid. 38.31 neither discerne the Lords Body f Ibid. 26. and doe communicate at the Table of the Lord and at the Table of devils g 1 Cor. 10.21 These may receive the Sacrament but not the true body of Christ The reasons be for that
A TREATISE VPON SVNDRY MATTERS CONTAINED IN THE THIRTY NINE Articles of Religion which are professed in the Church of ENGLAND Long since written and published by THOMAS ROGERS Rom. 16. verse 17. I beseech you brethren marke them diligently which cause divisions and offences contrary to the doctrine which ye have received and avoide them LONDON Printed by JOHN LEGATT and are to be sold by RICHARD THRALE at the signe of the Crosse-keyes at Pauls Gate 1639. TO THE MOST REVEREND FATHER in God and his Right Honourable good Lord RICHARD by the Divine providence Archb. of Canterbury and Primate of England and Counceller to the most High and Mighty Prince JAMES King of Great Britaine France and Ireland MOst Reverend Father in God there is no one thing in this world that of men truely zealous and Christian in these latter dayes of the world with greater earnestnesse hath bin desired then that by a joynt and common consent of all the Churches rightly and according to the Canons of the sacred Scriptures reformed there might be a draught made and divulged containing and expressing the sum and substance of that Religion which they doe both concordably teach and uniformely maintaine That holy man of happy remembrance D. Cranmer who sometime enjoyed that roome in our Church Arch. Cranmer which your Grace now worthily possesseth in the dayes of that most godly yong Prince K. Edward the sixt employed a great part of his time and study for the effecting of that work and imparted his thoughts with the most principall persons and of rarest note in those dayes for their wisedome piety and credit among the people of God throughout Christendome Mr. Calvin understanding of his intent addressed his letters unto the said Archbishop and offred his service saying That might his labours stand the Church in stead Ne decem quidem maria it would not grieve him to saile over ten Seas to such a purpose But this proving a worke of much difficulty if not altogether impossible in mens eyes especially in those dayes to be brought about Vnity of doctrine in all Churches reformed the next course and resolution was that every Kingdome and free State or Principality which had abandoned the superstitions and Antichristian Religion of the Church of Rome and embraced the Gospell of Christ should divulge a Briefe of that Religion which among themselves was taught and beleeved and whereby through the mercy of God in Christ they did hope to be saved Which to Gods great glory and the singular benefit and comfort of all Churches both present and to come as the extant Harmony of all their confessions doth most sweetly record with no great labour was notably performed This worke of theirs told the Churches in those dayes and doth us and will informe our posterity that not only in every particular State and Kingdom but also throughout Christendome Ab initio reformationis ardebant amore veritatis omnes Politici Ecclesiastici Plebeii Jezler de diutur belli Euchar pag. 49. Vnity of doctrine in the Church of England in King Edward the sixt his dayes where the Gospel was entertained the Primitive and Apostolicall daies of the Church were again restored For the multitudes of them that did beleeve I speake both joyntly of all and severally of each reformed people not of every particular person fantastique false apostles and perverse teachers or professors in any Church who were not wanting even in the Apostles dayes touching the maine and fundamentall points of true Religion were then of one heart and of one soule and did think and speake one thing and live in peace 3. The said Archbishop for unto whom better after God and the King can we ascribe the glory of this worthy Act wrought this Vnity Vniformity of doctrine in this Kingdome in the Halcyon dayes of our English Iosias K. Edward the sixt of that name and the same doctrine so by his meanes established in the time of peace a notable work of peace like a manly heroicall and heavenly Captaine under our Generall Iesus Christ he resolutely even with his heart bloud and in the fiery torments afterwards confirmed in the dayes of persecution A certain learned man Anno 1552. speaking of the Religion here then professed and writing unto the Lords of our late Queenes Councell doth say he meaning the Papist his adversary who charged our Church with discord and disagreements about matters of Religion K. Edward the 6. Hee ought said he if hee had beene able to have brought out the publike Confession and Articles of faith agreed in K. Edwards time and have shewed any in England that professing the Gospel dissenteth from the same So esteemed he and with him many thousands of learned and judicious men of the doctrine then ratified by authority and professed in this Kingdome But those dayes of our Churches peace continued not long through our unthankfulnesse Q. Mary and sinnes neither on the other side was our persecution permanent through the goodnesse of God though for the time exceeding vehement and violent For nubecula fuit citò transiit It vanished away quickly as doe many raging stormes even upon the sudden yet not through the power of Gunpowder and treasons but through the force of ardent prayers unto the Almighty For arma ecclesiae preces 4. We find that Mr. Latimer that sacred The prayers of the persecuted Saints for the reducing of true Religion into the Realme F. Latimer and reverend Father addicted himselfe very seriously in those dayes unto the exercise of prayer and his principall and most usuall prayers were first for himselfe next for the afflicted Church of England and lastly for Lady Elizabeth that deceased King Edwards and Queene Maries sister For himselfe he prayed that as God had made him 〈◊〉 Minister and Preacher of his truth so hee might constantly beare witnesse unto the same and have the grace power to maintain it in the face of the world even till the houre of his death For the Church of England he prayed that God would be pleased once againe to restore the free preaching of the Gospell to this Realme and this with all possible fervency of Spirit he craved at the hands of God And for Lady Elizabeth that he would preserue and make her a comfort to his then comfortlesse people in England And the Almighty and our heavenly Father both heard and granted all and every of his petitions Mr. Gualter that learned painfull and excellent Divine at Tigure dedicating his holy and Christian Comments upon the lesser Prophets unto D. Parkhurst B. Parkhurst Bishop of Norwich who in the dayes of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preservation if it might be unto better times saith of the said Parkhurst that when he lived in Tigure Lady Elizabeth was ever in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chaste behaviour he would
persons not a Trinity to be worshipped so did Anastasius the Emperor command and the Apollinarians did hold l Athanas ad Epictet Some doe grant and acknowledge the name of three in the God-head but deny their persons such were the Noetians Praxentans and Hermogenians These did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians in this number was Serverus Againe some doe grant the names persons of three and yet depriue not onely the Son and holy Ghost of their diuinity but the whole Trinity also of their properties For they say there is three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the Word is the breath of the Father and the holy Ghost is the Spirit created by God of nothing through the Word spoyling so both the Son and holy Ghost of their deity and the whole Trinity of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battell with the holy Ghost And some doe bring in other names of deity besides of the Father Sonne and holy Ghost as did the Priscilianists m Concil Bra. car cap. 2. 2. Article Of the Word of God which was made very man The Sonne which is 1 the Word of the Father begotten from everlasting of the Father the very eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed Virgin of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided whereof is one Christ very God and very man who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not only for originall guile but also for all actuall sinnes of men The Propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is the very God The proofe from Gods Word IN the beginning was the Word and the Word was with God and that Word was God a Iohn 1.1 This is written of Christ Therefore Christ is God Christ was begotten of the Father from everlasting b Psal 2.7 Acts 13.33 Heb. 1.5 Therefore very God This is life eternall that they know thee to be very God and whom thou hast sent Iesus Christ c Iohn 17.3 They shall call his name Emanuel which is by interpretation God with vs d Matth. 1.23 Christ he is the brightnesse of the glory and the engraued Image of the Father his person and beareth up all things by his mighty hand e Heb. 1.3 I beleeue in God the Father c. and in Iesus Christ his onely Sonne our Lord Symb. Apost The Godhead of the Father of the Son and of the holy Ghost is all one the glory equall the Maiesty co-eternall Such as the Father is such is the Sonne The Father vncreate the Sonne vncreate The Father incomprehensible the Sonne incomprehensible The Father eternall the Son eternall The Father is Almighty the Son Almighty The Father is God and the Sonne is God The Father is Lord and the Sonne is Lord Symbol Athanas I beleeue in God the Father Almighty c. and in one Lord Iesus Christ the onely begotten Sonne of God begotten of his Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father Therefore very God And this both hath beene of the ancient Christians f Symbo Nicen. and is the Faith of the reformed Churches g Confe Helv. 1. ar 11. â— c 11. Bohem. cap. 4.6 August ar 6. Gal. ar 13 14. Belg. ar 10. Wittemb c. 2. Sueuica ar 1. The errors and aduersaries vnto this truth Miserably therefore do they erre which either deny or impugne the Deity of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant a Theod. haer fab lib 4. The Cerinthians b Irenaeus The Ebionites among whom some said that Christ Iesus was a meere man others acknowledged him to be God but not from everlasting c Euseb eccles l. hist l. 3 c. 27. The Eunomians d Basil 5. contra Eunom The Samosatenians who thought that Christ was not the Sonne of God before his incarnation e Concil Bracar cap. 1. The Nestorians whose opinion was that Christ became God by merit but was not God by nature f Liberatus The Macedonians which vtterly denyed the Sonne to be of one substance with the Father g Theodoret. l. 4. haeret fab The Agnoites who held that the diuine nature of Christ was ignorant of some things h Gregor ep 22 l. 8. Againe some late heretikes even to the death never would acknowledge Christ Iesus to be the true and very God as namely Certaine Catabaptists i Zuing. lib. contra Catab Blandrat k Beza ep 19. Matthew Hamant burnt at Norwich An. 1579. one of whose heresies was that Christ was a meere and sinfull man l Iohn chron 12.29 Francis Ker burnt also at Norwich An. 1588 who most obstinately maintained that Christ was not God till after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then ever Christ was m Hist Dauidis Georg. In oppugning the deity of our Sauiour with these heretiks ioyne the Iewes n Lud Caret I. divinior visci ad Iudaeos and Turkes which say that Christ was a good man such as Moses and Mahomet were o Policy of the Turkish Emp. c. 5 p 16. but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second An. 1593. tearmed our Sauiour in derision The crucified God vnto whom may be added the Family of Love p Display of the Fam. of Love H. 7. ar 2. Proposition Christ is very man The proofe from Gods Word HOlding the humanity of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation a The seed of the woman shal breake thine hâ—ad Gen. 3.15 The Scepter shall not depâ—â—t c. vntill Shiloh come Gen. 49 1â— and conception in the wombe of a Virgin b Behold a Virgin shall conâ—â—iâ—â— and beare a Son Esay 7.14 or plainely auouched and writ both that the Virgin Mary was his Mother c Matth. 10.18 2â— Luk. 27 31.34 and that as very man he grew and increased in strength d Luk. 2.40 endured hunger e When he had â—â—sted 40
dayes and 40 nights he was afterward hungry Matth. 4.2 thirst f Iohn 4.7 He said I thirst Iohn 19.28 wept g Luke 19.41 and slept h Marke 4.38 and suffered death i Matth. 27.50 Marke 15 â—7 Luke 23.46 Ioh. â—9 30 33. Hence the ancient Fathers and Christians I beleeue in God the Father Almighty c and in Iesus Christ c. which was conceiued by the holy Ghost borne of the Virgin Mary suffred vnder Pontius Pilate was crucified dead and buried k Symb. Apâ—st The right faith is that we beleeve and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his Mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equall to the Father as touching his Godhead and inferiour to the Father touching his manhood l Sym. Athan. I beleeue in one God the Father Almighty c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heaven and was incarnate by the holy Ghost of the Virgin Mary and was made man c m Sym. Nicen. The very same testifie Gods people in Heluetia n Confess Helv. 1. ar 11. 2. c. 11. Basil o Confess Basil ar 4. Bohemia p Confess Bohem. c. 6. the Low countries q Confess Belg. ar 18. France r Confess Gal. ar 14. Ausburgh Å¿ Confess Aug. ar 3 Wittemberg t Confess Wâ—ttemb c. 2. Suevia v Confess Suevica ar 2. with many more besides x Harmen Confess praef The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz that 1. Christ really and indeed had neither body nor soule but was man in appearance onely as the Manichies a Aug. l. 14. contra Faust the Eutichians b Niceph. l 18 c. 52. the Marcionites c philast Beza ePist 81. and the Saturnians d Iren. l. 1. â— 22 2. Christ had a bodie without a soule as thought the Eunomians e Basil contra Eunom the Arrians f Theodoret. haeret fab l. 4. the Apollinarians g Ruffin lib. 2 c. 20. with the Theopaschites h Niceph. l. 18. c. 53. 3. Christ tooke the flesh of the Virgin Mary so did the Valentinians thinke i Iren. l. 1. c. 1. and so thinke the Anabaptists k Confess Belg ar 18. and the Family of Loue who make an allegory of the Incarnation of Christ l H.N. prophecie of the Spi c. 19 sent 9. 4. Christ tooke flesh onely of the Virgin but no soule as the Arrians m Epiphan 5. Christ tooke flesh not of the Virgin onely but by the seed of man too so said Ebion n Euseb eccles hist l. 3. c. 27. and Carpocrates o Iren. l. 1. c. 24 6. The flesh of Christ was spirituall and his soule carnall so dreamed the Valentinians p Tertul. lib. de car Christ 7. The carnall body of Christ was consubstantiall with the Father as published the Apollinarians q Athan. li. de incar Christ 8. The humane nature of Christ before his passion was deuoid of humane affections so thought the Seuerites r Niceph. lib. 17. c. 29. 3. Proposition Christ is God and man and that in one person The proofe from Gods Word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The Word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn a Iohâ— 2.14 And Matthew Iesus when he was baptized c. Loe a voice came from heaven saying This is my beloued Sonne in whom I am well pleased b Math. 3.17 He that descended is even the same that ascended farre aboue the heavens that he might fill all things saith S. Paul c Eph. 4.10 Againe Christ Iesus being in the forme of God thought it no robbery to be equall with God hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord unto the glory of God the Father d Phil. 2.6 7 9 11. And the same Apostle There is one God and one Mediatour betweene God and man even the man Christ Iesus who gave himselfe a ransome for all men e 1 Tim. 2.5 6. Vpon these and the like grounds I beleeue in God the Father Almightie c. and in Iesus Christ his onely Son our Lord which was conceived by the holy Ghost borne of the Virgin Mary f Symb. Apost The right faith is That we beleeve and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ One not by the conuersion of the Godhead into flesh but by taking of the manhood unto God One altogether not by confusion of substance but by vnity of person g Symb. Nicen I beleeve in one Lord Iesus Christ the onely begotten Sonne of God begotten of the Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father by whom all things were made who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c h Confes Hel. 1. c. 11. 2. ar 11. Basil ar 4. Bohem ar 6. Gal. ar 15. Belg. ar 19. August ar 3. Wittem c. 2. Suenica ar 2. Harmon confess praef say the ancient and first Christians The very same is the beleefe and confession of all the reformed Churches at this present and alwayes hath beenei. Errors and adversaries unto this truth Detestable therefore is the error Of the Acephalians who denyed the properties of the two natures in Christ a Hartman Schedel Of the Seuerites b Niceph. l. 16. cap. 33. of Eutiches and Dioscorus who affirmed the diuinitie and humanity of Christ to be of one and the same nature Of the Monothelites who denyed that two wils viz. a diuine an humane were in Christ c Volater l. 1. Of Theodorus Mesechius who said that the Word was one thing and Christ another d Magdeburg eccles hist Cen. 6. c 5. fol. 319. Of Nestorius who denied that two natures of Christ to be any otherwise vnited than one friend is ioyned to another e Niceph. l. 18. c. 48. which onely is in good will and affection Of Seruetus who
it is not in heauen vnlesse heaven be vpon earth Also from the Montanists Cataphrygians and Carpocratians d Phila. Tâ—od who held how Christ not in body but in soule ascended into heaven From the Papists who say that Christ ascended into heaven carried with him the soules which he loosed from captiuity and bondage of the divell even the soules of the righteous afore that time not in heaven but in Lymbo Catcâ— ch Trid. in Symb. verba descendit ad inferos ascendit adcoelos Vaux catech c. 1. Test Rhem. an marg p. 633. And lastly from those Germane diuines which thinke that our Sauiour carried with him into heaven the faithfull people in soule and body raised at his resurrection f D. Ma. hom in Euang. in festo Ascen Dom. in â—pi Dom. Ascen Dom. 3. Proposition Christ shall come againe at the last day to iudge all men even the quicke and the dead The proofe from Gods Word God anointed Iesus of Nazareth with the holy Ghost and with power c. Him God raised up the third day c. And he commanded us to preach unto the people and to testifie that it is he that is ordained of God a Iudge of quicke and dead saith S. Peter g Acts 10.38 40 41. God shall iudge the world by Iesus Christ h Rom. 2.16 Iesus Christ shall iudge the quicke and dead at his appearing and in his Kingdome c. Henceforth is laid up for me the crowne of righteousnesse which the Lord the righteous Iudge shall give me at that day and not to me onely but vnto all them also that loue his appearing saith S. Paul i 2 Tim. 1.8 The Iudge standeth before the doore saith S. Iames k Iam. 5.9 And this Gods Church and people do firmely beleeve and faithfully confesse l Symb. Apost Nicâ—n Athan. confâ—ss Holâ— 2. c. 11. 1. a. 1. Basiâ— ar 9. Bohem. cap. 6. Beâ—ar â—7 Aug 2â—3 Suâ—â—iâ—a ar 2. Errors and adversaries unto this truth On the other side both they abroad and we at home abhorre them for their opinions which said that There shall be no generall Iudgement at all as did the Manichies m Philaster and doe the Atheiâ—â—s That the divels and the most vngodly some of them and namely so many as in hell doe call upon God for mercy and forgivenesse say the Turkes b Pol. of the Turks Emp c. 23. yea of all them say the Originists c Aug. cons ar 17. and Catabaptists d Bulling cont Catabap l. 1. tract shall be saved That the wicked shall not be iudged at all but shall dye as the bruite beasts and neither rise againe in body nor come unto Iudgement An error of the Family of Love e Display of the Fam. H. 6. That Christ shall not be the future Iudge so thought both Dauid George Coppinger and Arthington For that George rumord himselfe to be Iudge of the whole world f Hist Dauid is Georg. and Coppinger and Arthington published how William Hacket was come to iudge the world and themselves to be his angels for the separating the sheepe from Goats g Conspir for pretend Reform p 47.55 Arthing sedu That besides Christ the Pope is Iudge of the quicke and dead An error of the Papists h Extrauag de sent Excom C. anobis 24 q. 2. That afore the Iudgement there shall be a golden world the godly and one besides enioying the same peaceably and gloriously as the Iewes imagine i Confess Aug. ar 17. That the Beleefe touching the generall Iudgement of Christ over the liuing and dead is a doctrine mysticall or a mystery no history as k H. N in his Instruct praef sent 5. H.N. teacheth That the righteous are already in godly glory and shall from henceforth live euerlastingly with Christ and raigne upon the earth as the l H. N Ibid. sent 1. ar 8. sect 35. and in his Euang. c 1 sect 1. Alent confes in the Display Family of Love holdeth 5. Article Of the Holy Ghost The holy Ghost 2 proceeding from the Father and the Sonne 3 is of one substance maiesty and glory with the Father and the Sonne very and eternall God The Propositions 1 The holy Ghost is very and eternall God 2. The holy Ghost is of one substance maiesty and glory with the Father and the Sonne 3. The holy Ghost proceedeth from the Father and the Sonne 1. Proposition The holy Ghost is very and eternall God The proofe from Gods Word THe holy Ghost to be the very and eternall God the Scriptures teach us For he is the Creator of all things In the beginning God created the heaven and the earth c. And the Spirit of God mooved upon the waters a Gen. 1.1 2. O Lord how manifold are thy workes c If thou hide thy face they are troubled if thou take away their breath they dye and returne to their dust if thou send forth thy Spirit they are created b Psal 10.24 29 30. Ergo the holy Ghost is God Christians are to be baptized in the name of the Holy Ghost c Matth. 28.19 aswell as of the Father and the Sonne Therefore is he very God Ananias lyed unto God d Act. 5.3 4 9. and Sapphira tempted God when both he lyed vnto the holy Ghost and she tempted the Spirit of the Lord. As God he chooseth assigneth and sendeth forth men for the ministery of the Gospell e Acts 13 2 4. as God hee decreeth orders for his Church and people f Act. 15.28 and as God he is to be inuocate and prayed vnto as well as the Father and the Sonne g 2 Cor. 13.13 Vpon this and the like words I beleeve in the holy Ghost h Sym. Apost Symb Nicen. I beeleeve in the holy Ghost the Lord and giver of life i Symb. Atha the Catholike Faith is this that we worship one God in Trinity and Trinity in Vnity c. The Father is God the Sonne is God and the holy Ghost is God And yet they are not three Gods but one God k c. say the ancient Fathers which also is the Faith and confession of all Gods people at this day l Confess Helv ar 6 c. 2. c 2. Basil ar 1. Bohe c. 3. Iâ—â—â— ar 8 August ar 1. Wittemb c. 1. Suevica ar 1. Gal. 6. Harm confess praef The Errors and adversaries vnto this truth This maketh to the condemnation of the Pneumatomachereof whereof Some impugne the deity of the holy Ghost as did in old time Samosatenus a Epiph. and Photinus b Vinc. Lyr. l. advers haer of late yeeres Servetus c Beza epist 1. Ochinus d Zanch. de 3. El l. 4 c. 1. abroad and Francis Ket e Burnt at Norwith 14. Ian. 1588. Hamant f Holinsh chro fol. 1297 and certaine Brownists g Who whisper in corners that
we must not beleeue in the holy Ghost saith Bredwell writing against Glouer p. 102. among us at home Some affirme the holy Ghost to be but a meere creature as did Arius h Theod. l 5. c. 10. the Semiarians i Philast the Macedonian heretikes k Soz. l. 4. c 27. the Tropickes l Athan. Ochinus m Zanch. de El par l. 2. c. 5. Some haue assumed the style and title of the holy Ghost unto themselues as did Simon Magus n D. â—ren Montanus o Eus I. 5. c. 18. and Manes p Chry des S. Some have given the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost q Epiphan Simon Magus tearmed his Helene the holy Ghost r Epiphan The Helche said the holy Ghost was a woman and the naturall sister of Christ Å¿ Epiphan Many Papists and namely the Franciscanes t Alcar Fr l â— blush not to say that S Francis is the holy Ghost 2. Proposition The holy Ghost is of one substance maiesty and glory with the Father and the Sonne The proofe from Gods Word THE holy Ghost effâ—cted the incarnation of Christ a Mat 1.18 10. Luke 1.35 teacheth all things b Ioh. 14.26 leadeth into all truth c Ioh. 26.13 giueth vtterance to his seruants d Acts 2.4 and gifts unto his people e 1 Cor. 12.8 placeth Rulers in the Church and Ouerseers to feede the flocke of God f Acts 20.28 sealeth the Elect vnto the day of redemption g Eph. 4.30 aswell as the Father and the Son and these three viz. the Father the Word and the holy Ghost are one h 1 Iohn 5.7 Therefore is the holy Ghost of one substance maiesty and glory with the Father and the Sonne And this was the beliefe of the ancient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets i Symb. Nicen. The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiesty coeternall Such as the Father is such is the Sonne and such is the holy Ghost c. And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequall k Symb. Ath. The very same doe all reformed Churches beleeue and confesse l Confes Helv 1. ar 6 2. c. 3. Basil ar 1. Bohem. c. 3 Gal ar 1. Belg. ar 1. Aug. ar 1 Wittemb c. 1 2. Sucrica ar 1. The Errors and adversaries unto this truth The premisses doe make Against the Tretheites which affirme the holy Ghost to be inferiour unto the Father a Zanch de 3. Eâ— par 2 l. 5. c. 1 Against the Arrians who said the holy Ghost was inferior to the Sonne b Aug. contr Mar. Aâ—rian Against the Macedonian heretikes who held the holy Ghost to be but a minister and servant of the Father and the Sonne c Ruffin l. 1. c. 25. yet of more excellent maiesty and dignity then the Angels d Niceph. l. 9. c. 17. Against many erroneous spirits which deliver the holy Ghost to be nothing else but The motion of God in his creatures as did the Samosatenians e Confess Aug. 5. ar 3. A bare power and efficacy of God working by a secret inspiration as the Turkes f Pol. of the Tur. Emp. 3. c. and certaine English Sadduces doe imagine * Hutâ—â— inson in his Image of God c. 24. p 112 â— The Inheritance allotted to the faithfull g H. N. in his Inâ—â—ruct praef seâ—â— 7. and the being or vertuous estate of Christ h Idem in his Spir. and praef sect 14. as dreameth H.N. The affection of charity or Love within vs an error of Petrus Lombardus i Sen l. 1. dist sect 5. 2. Gods love fauour and vertue whereby he worketh in his children so thought Ochinus k Zanch. de 3. E. par 1 l 4. c 1. and Servetus l Zanch ib. l. 1. c. 2. 2. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods Word THe proceeding of the holy Ghost from the Father and the Sonne we gather from the holy Scripture which teacheth how The Father sendeth the Comforter which is the holy Ghost in the name of the Sonne a John 14.16 and the Sonne sendeth the Comforter the Spirit of truth from the Father b John 15.26 he proceedeth of the Father c Ibid. and is sent of the Sonne d John 16.7 So with us say the ancient Fathers and Christians He proceedeth from the Father and the Sonne e Symb. Nicâ—n The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one Sonne not three Sonnes one holy Ghost not three holy Ghosts f Symb. Athan. which is the faith of the moderne Christians g Confes Hâ—â— 1. c. 3. Gal. c. 3 Belg. ar 8. 11. Wittemb c. 3. Sucrica ar 1. The adversaries unto this truth This discovereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe a Basi serm de sp S. That the holy Ghost proceedeth from the Father but not from the Sonne as at this day the Grecians b Russe Commonweale â— 23 the Russians c Guagnin de relig Moscov the Moscovites d Father de relig Moscov maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an errour of Peter Lombard e T. Sent l. 1. distinct 14. uncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiency of the holy Scripture for salvation Holy Scripture 1 containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the faith or be thought requisite and necessary to salvation 2 In the name of the holy Scripture we doe understand those Canonicall bookes of the Old and New Testament of whose authoritie was never any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Ioshua Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Ecclesiastes or the
ar 8. 2. c. in the iudgement of Gods people f Basil ar 2. Gal. ar 11. Saxon ar 11. Errors and aduersaries vnto this truth We stand therefore in this point Against the Papists who say that Originall sinne was not at all much lesse remained in the Virgin Mary a Concil Basil sest 6. Test Rhem. annot Rom. 5.14 Against Giselbertus whose doctrine is that Baptisme once receiued there is in the baptized no sinne at all either originall or actuall b Giselb lib. alte cat Synag eccles c. 8. Against the Family of Loue who affirme that the elect and regenerate sinne not c H.N. Document sent c. 2. sect â— c 13. sect 5 Against the Carpocratians whereof some boasted themselues to be euery way as innocent as our Sauiour Christ d Iren. l. c. 24. Against the Adamites both old e Epiphan and new f Aeneas Sylv. hist Bohe. c. 42. who said they were in so good a state as Adam was before his fall therefore without originall sinne Against the Begadores in Almaigne affirming they were impeceable and had attained vnto the very top and pitch of perfection in vertue and godlinesse g Carranza summa Concil 4. Proposition Concupiscence euen in the regenerate is sinne Concupiscence in whomsoeuer lusteth against the Spirit a Gal. 5.1 7. fighteth against both the soule b 1 Pet. 2.11 and the law of the mind c Rom. 7.23 and theâ—efore but that there is no condemnation to them which are in Christ Iesus d Rom. 8.1 it bringeth death damnation e Gal 5.17 21. Iam. 1.14.15 Mortifie therefore your members which are vpon earth saith S. Paul Coloss 3.5 vnto the Colossians fornication vncleannesse the inordinate affection euill concupiscence c. for the which things sake the wrath of God commeth on the children of disobedience And vnto all Christians S. Peter I beseech you as strangers abstaine from fleshly lust g 1 Pet. 3.11 To the same purpose is both the doctrine and Confessions of Gods people h Confess Helv 2. c. Saxon. ar 2 10. Errors and aduersaries vnto this truth Therefore we mislike their opinions as unsound which say that concupiscence either is no sinne at all or but a veniall fin the former was an assertion of the Pelagians Confess Aug ar 2. and is of the Papists that latter was one of Glouers errors Francis the Monke of Colen counted concupiscence no sin but said it was as naturall and so no more offensiue before God for man to lust then for the Sunne to keepe his course Petrus Lombardus saith that concupiscence afore Baptisme is both a punishment and a sinne but after Baptisme is no sin but onely a punishment Lomb l. 2. dift. 32. â— Catech Trid. praecep 9. The Church of Rome both teacheth that the power of lusting is not but the vse of wicked concupiscence is euill and numbred amongst most grieuous sinnes and decreeth how Concupiscence is noâ— sinne but proceedeth from sinne and inclineth vnto sinne d Concil Trid ses S. decreto de pec Orâ—g Glouer the Brownist said that the intemperate affections of the minde issuing from concupiscence are but veniall sins e Bred. detect â—9 1 9. 10. Article Of Free-will 1 The condition of man after the Fall of Adam is such that he cannot turne prepare himself by his owne naturall strength good workes 2 to faith calling vpon God wherefore we haue no power to doe good workes pleasant and acceptable to God 3 without the grace of God preuenting vs that we may haue a good will and working with vs when we haue that good will The Propositions 1. Man of his owne strength may doe outward and euill workes before he is regenerate 2. Man cannot doe any worke that good is and godly being not yet regenerate 3. Man may performe and doe good workes when he is preuented by the grace of Christ and renewed by the holy Ghost 1. Proposition Man of his owne strength may doe outward and euill workes before he is regenerate The proofe from Gods Word VVEE deny not that man not yet regenerate hath free will to doe the workes of nature for the preseruation of the body and bodily estate which thing had and have the bruit beasts and prophane Gentiles as it is also well obserued in our neighbour Church a Confes Helv. 2. cap. 9. Aug. ar 28. Saxon. 3.4 7. Besides man hath free will to performe the workes of Satan both in thinking willing and doing that which evill is For the imaginations of the thoughts of mans heart are onely evill continually b Gen. 6.5 evill even from his youth c Confes Helv. 2. c. 9. and 1. ar 9 Bohem. c. 4. A truth confessed by our brethren Aduersaries to this truth A false perswasion is it therefore that man hath no power to mooue either his body so much as vnto ourward things as Laur. Valla dreamed a Simon Pauli meth par 2. de lib. Ar. or his minde vnto sinne as the Manichies maintained affirming how man is not voluntarily brought but necessarily driuen to sinne b Aug. epist 28 2. Proposition Man cannot doe any worke that good is and godly being not as yet regenerate The proofe from Gods Word THE wisedome of the flesh is enmity against God for it is not subiect to the Law of God neither indeed can be They that are in the flesh cannot please God a Rom. 8.7 8. â— The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned b 1 Cor. 2.14 No man can say that Iesus is the Lord but by the holy Ghost c 1 Cor. 12.3 We are not sufficient of our selves to thinke any thing as of our selues but our sufficiency is from God d 2 Cor. 3.5 Without me ye can doe nothing saith our Sauiour Christ e Iohn 15.5 Which is the confession of the godly reformed f Confes Helv 1. ar 9. 2. c. 9 Basil ar 2. Behem c. 4. Aug. â— ar 18. Belg. ar 14. The adversaries unto this truth Adversaries unto this truth are all such as hold that naturally there is free will in us and that unto the best things So thought the Pharises the Sadduces the Pelagians a August de pec mer. l. 3. and the Donatists b Idem contra Petil. cap 19. and the same affirme the Anabaptists c Zuing. contra Catabap and Papists For say the Papists Man by the forme and power of nature may love God above all things d Gab. Bâ—el 3. sent dist 37. Man hath free will to performe even spirituall and heavenly things e Concil Trid. sess 6. c. 1. Men beleeve not but of their own free will f Test Rhem an Mat 20.16 It is in a mans free will to beleeve or not to beleeve
Ibid sect â—â— with these joyne the Brownists who doe write that to haue Liturgies and formes of common prayer is to haue another Gospell and another Testament m Barrowes refâ—t p. 244. Our Sabbaths they contemne yea they condemne for they say There ought to be no Sabbath day n Zispl H. 8. â— Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seventh day which the Lord himselfe hath sanctified o D. B doct of the Sab. 1. boâ—ke p. 31. The Church cannot take away this liberty of working sixe daies in the weeke p T.C. 1. replic p. 120. These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our Church is an errour fundamentall q Bar. ref p. 36. They also be alike culpable who approuing some rites and ceremonies doe yet tie the Church or people of God to the observation of the ceremonies either Mosaicall as many have done and doe r See art 7. prop. 3. or of the Romish Church as doe the Papists Å¿ Conc. Trid. sess 7. can 13. and the halfe Papists the Family of Love t H.N. euang c. 3 â— sect 1. Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the Clergie hath power to decree and appoint rites or ceremonies though of themselues good unto the whole Church of God dispersed over the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies she will The proofe from Gods Word AS it is a cleere truth that the Church may ordaine ceremonies so true it is also that the Church hath no power to appoint what rites or ceremonies she will For shee must decree none which be Either for their owne nature impious like the ordinances manners and idols of our fore fathers a Walke ye not in the ordinances of your fathers neither obserue their manners not defile your selues with their idols Ezek. 30.18 teachers of vanitie b Ier 10.8 and of lies c Heb. 3.10 Or for vse superstitious like the brazen Serpent which King Ezechiah brake in pieces d 2 King 18.4 Or for their weight ouer-heauy and grieuous to be borne like the Iewish constitutions e Ye lade men with burdens grieuous to be borne Luke 11.46 Why tempt yee God to lay a yoake on the Disciples neâ—kes which neither our fathers nor we were able to beare Acts 15.10 Why as though ye liued in the world are ye burdened with traditions Col. 2.20 Or for their worthinesse in the eyes of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall rites and traditions f Ye lay the Commandement of God apart and obserue the traditions of men as the washing of pots and of cups and many other such like things ye doe Marke 7.8 Yee reiect the Commandements of God that yee may obserue your owne traditions c. making the Word of God of none authoritie by your traditions which you have ordained Ibid. 9.13 Or against the libertie of Christians and to the entangling of them againe with the yoke of seruile bondage g Stand in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage Gal. 5.1 Or last of all any way contrary to the Commandements Word and Will of God h Every plant which my Father hath not planted shall be rooted vp Matth. 15.13.11 Cor. 14.14 But the rites ceremonies and constitutions of the Church they must make altogether and tend both to the nourishing and encrease of loue friendship and quietnesse among Christians and also to the retaining of Gods people in the holy seruice worship and feare of God according to the rule of the Apostle afore mentioned Let all things be done honestly and by orderi. All Churches reformed consent hereunto k Confes Helv. 2 cap. 1. Gal. ar 33. Belg. ar 33. August ar 7. 15. Sax. ar 20. Wittemb ar 35. Suevica c. 14. The Errors and adversaries vnto this truth The premises being as they are most true most false then is it which the Papsts doe publish viz. that The Church hath power to change the Sacraments ordained euen by Christ himselfe Conc. Trid. â—st 5 cap. 2. Whatsoever the Apostles and Rulers of the Church command is to be kept a Test Rhem. an marg p. 336. and obeyedb. The authority of the Church is greater then of the Sacred Scripture c Confess Patrocemen 15. 3. Proposition The Church hath authority to iudge and to determine in controuersies of faith The proofe from Gods Word AVthority is given to the Church and to every member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrace the truth and to auoid and improue Antichristianity and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers a and hearers b Cast away prophane and old wives fables 1 Tim 4.7 O Timothy keepe that which is committed unto thee 1 Tim. 6.20 A Bishop must c. hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improue them that say against it c. Tit. 1.9 c. Heare not the words of the prophets that prophesie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord Ier. 23.19 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe know the shepherds voyce and they will not follow a stranger but they flye from him for they know not the voyce of strangers Iohn 10.4 5. Be not carried about with divers and strange doctrines Heb. 13.9 Beware lest you be also plucked away with the errour of the wicked and fall from your own stedfastnesse 2 Pet. 3.17 If there come any vnto you and bring not this doctrine receive him not to house neither bid him God speed 2 Iohn 10. If any shall say vnto you Loe here is Christ or there beleeve him not For there shall arise false Christs and false prophets Matth. 2.4.23.24 I speake vnto them which have understanding iudge ye what I say 1 Cor. 10 15. Try all things and keepe that which is good 1 Thess 5.21 of Gods Word and generally vnto the whole Church c and also the iudgement of our godly brethren in foraigne countries d Confess Wittemb ar 32. Sucviar 15. The errors and adversaries vnto this truth Vnsound therefore
Church that enquiry be made of evill ministers and that they hee accused by those that have knowledge of their offences and finally being found guilty by just judgement be deposed The Propositions 1. The effect of the Word and Sacraments is not hindred by the badnesse of ministers 2. Evill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the Word and the Sacraments is not hindred by the badnesse of ministers The proofe from Gods Word OF the ministers ecclesiasticall the Church is to conceive neither too sinisterly as though their unworthinesse could make the Word and Sacraments the lesse effectuall to such as worthily do heare and receive them nor on the other side too highly as if the dignity of their calling were cause good enough that what they doe or say ex opere operato take happy effects These things from the Scriptures are manifest which teach us that wicked ministers even the Scribes and Pharises fitting in Moses chaire a Matth. 23.1 and preaching Christ though through envie strife and contention b Phil. 1.15 are to be heard and many administer the Sacraments as did the ordinary Priests among the Iewes whereof very many both afore and after that our Saviour came into the world were most wicked men and the best are but the Ministers of God c 1 Cor. 4.1 and Gods labourers d 1 Cor. 3.9 Also the purer Churches beare witnesse hereunto e Confes Helv. 1. ar 15. 20 22. Hel. 2. 1. 18 21 Bohe. c. 11. 12. Gal. ar 3. 35. Aug ar 8. Sax ar 1â— 13. Wit ar 31. Suc. ar 13 Neither is he whosoever that planteth any thing neither he that watereth but God that giveth the encrease saith Saint Paul f 1 Cor. 3.7 And a signe of a good spirit is it to regard not so much who speaketh a ministreth or what is uttered and offered from God Errors and adversaries unto this truth The due consideration of the premises will both settle us the more firmely in the truth and make us the more carefully to abhorre all adversaries thereof as in old time were the Donatists and the Petilians who taught that the Sacraments are holy when they be administred by holy men but not else a D August in Psa 100. 32. Idem contra Pâ—til l. 1. c 4. also the Apostolikes or Henricians who had a fancie that he was no Bishop which was a wicked man b Magdeburg eccles hist Câ—nt â—2 cap. 5. fol â—44 Among the Fathers also Cyprian and Origen were not found in this point For Cyprian published that no minister could rightly baptize who was not himselfe endued with the holy Ghost c D. Cyprian epist lib. 1. lib. ad Mag. ep 6. he further delivered that whosoever doe communicate with a wicked minister doe sinne d Ibid. ep 4. Origen held that in vaine did any minister either bind or lose who was himselfe bound with the chaines of sinne and wickednesse e D Orig in Math. â—1 act 1. Such adversaries in our time be the Anabaptists the Family of Love the disciplinarians usually termed Puritans the Sabbatarians the Brownists and Papists For f Wilk against the l a ar 14. p. 66. The Anabaptists will not have the people to use the ministery of evill ministers and thinke the service of wicked Ministers unprofitable and not effectuall affirming that no man who is himselfe faulty can preach the truth to others The Family of Love doe say that no man can minister the upright service or ceremonies of Christ but the regenerate g H. N. evang c. 23. 6. 2. also that wicked men cannot teach the truth h Fam 1. epist to M. Rogers The disciplinarian Puritanes do bring all ministers which cannot preach and their services into detestation For their doctrine is that Where there is no Preacher there ought to be no minister of the Sacraments i Lear. disc p. 62. None must minister the Sacraments which doe not preach k T. C. 1. c. p. 104. The Sacrament is not a Sacrament if it be not joyned to the Word of God preached l Ber. de Loquercas of the Church c. 10. It is a sacriledge to separate the ministration of the word preached from the Sacraments m Lear. disc p. 60. Of these mens opinions be the Sabbatarians among us For their doctrine is to the common people that unlesse they leave their unpreaching ministers every Sabbath day and goe to some place where the Word is preached they do prophane the Sabbath and subject themselves unto the curse of God n D. B. doc of the Sab. 2. booke p. 173. So the Brownists No man is to communicate say they where there is a blind or dumbe ministery o R. H. on Psal 122. The Papists doe crosse this truth but after another sort For Pope Hildebrand decreed and commanded that no man should heare Masse from the mouth of a Priest which hath a wife p B. Iewel on Ag. 1. ser The Rhemists doe publish how The Sermons of heretikes and so tearme they all Protestant ministers must not be heard q Test Rhem. annot tit 3. 10. r Ibid. an Mar. 3.13 though they preach the truth Their prayers and sacraments are not acceptable to God but are the howling of wolves 2. Proposition Evill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church The wicked and evill ministers must not alwaies be endured in the Church of God For they are the evill and unprofitable servants a Math. 25.26 the eyes which doe offend b Math. 18.9 the unsavoury salt c Math. 5.13 which are carefully to be seene unto and if admonitions will not serve deposed yet orderly and by the discipline of the Church For that God which appointed a government for the civill state hath also given authority unto his Church to punish offenders according to the quality of their transgressions And so may we reade in the Word of God Let the Church say our Saviour d Math. 18.17 Let such a one by the power of our Lord Iesus Christ be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of our Lord Iesus saith Saint Paul e So the neighbour Churches f Helv. 2. c. 18. Bohe. 2. c. 18. ar 11. Suev ar 35. Adversaries unto this truth Then deceived and out of the way are the Brownists and Barrowists which are of minde that Private persons in themselves have authority to depose unmeet ministers and to punish malefactors a R.H. in Psal 121. p. 117. Every particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments c. to call men unto repentance c b Bar. disco p. 56. to reproove the faults of the Church and
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive the same worthily by faith a partaking of the body and blood of Christ 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive the same worthily by Faith a partaking of the body and blood of Christ The proofe from Gods Word THE Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ For This is my blood of the New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
This Cup is the New Testament in my blood which is shed for you saith our Saviour b Luke 22.19 20. And to such as receive the same worthily c 1 Cor. 11.24 1 Cor. 11.28 c. and by Faith d 2 Cor. 13.5 Joh. 6.35 it is the partaking of the body and blood of Christ e 1 Cor. 10.16 17. This is a truth openly both maintained and testified by the neighbour Churches f Conf. Helv. 1. ar 22. 2. c. 21. Basil ar 6. Bohem. c. 13. Gal. ar 37. Bel. ar 35. August couch the Masse ar 1. â— Saxon. art 13 Wittem c. 19. Suc c. 19. Errors and adversaries unto this truth Diversly hath this proposition beene oppugned For Some either denying or not acknowledging the benefit of so heavenly a Sacrament doe say how It is to be received onely for obedience sake to the Princes commandement but is of none effect to the perfect ones An opinion of the Families a Leon. Ram. Conf. 1580. It doth neither good nor hurt to the receivers The Messalians error b Theodoret. eccl s hist It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists c What can the Protestant Churches afford you c. the communion O poysoned Cup better it were for you to eate so much Rats-bane then that polluted bread and to drink so much Dragons gall or Vipers blood then that sacrilegious wine Garnish of the soule c. printed at Antwerp an 1569. by Joach Tro. It is no signe assuring us that all our sinnes through Christ are pardoned For onely veniall and mortall sinnes are thereby remitted d Catech. Trid. and we must alwaies doubt of the forgivenesse of our sinnes e Conc. Trid. ses 6. cap. 9. say the Papists Others doe teach that It can profit such as have no faith as Babes and Infants in which errors bee the Russians f Al Guag de relig Moscovit p. 168. yea the dead bodies of men g Conc. Carthag 3. can 6. It can benefit such as receive it not at all if on their behalfe it be administred as persons absent upon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papists defend 3. Proposition The Bread and Wine in the Lords Supper be not changed into another substance The proofe from Gods Word TRansubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord wee doe utterly denie and the reasons moving us thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drink henceforth of this fruit of the Vine saith our Saviour Christ a Math 26.29 Marke 14.25 Which fruit had it really bin either the Blood or by way of concomitance the very Body and Blood of Iesus Christ then our Lord had eaten himselfe which is not onely blasphemous to be spoken but also impossible to bee done and directly against the Word of God where commandement is often given that the blood with flesh not of beast much lesse of man must not be eaten b Gen. 9 4. Lev. 17.14 The heaven must containe Iesus Christ untill the time that all things be restored saith S. Peter c Acts 3.21 If Christ therefore corporally according to his humanity be in heaven then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cup not the reall blood of Christ you shew the Lords death till he come saith Saint Paul d 1 Cor. 11.20 Therefore he is not come which he must be being under the formes of Bread and Wine Transubstantiation besides overthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods Word comming unto the Element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatry For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes hence the adoration of the bread even as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus-Christi-day The right consideration hereof hath mooved all the Churches reformed to shew their detestation hereof both by their Sermons and writings e Conf. Helv. 1 ar 22. 2. c. 21 Basil art Witten b.c. 19. The adversaries unto this truth Abominable therefore be the Popish errors viz. that In the Eucharist there is not the substance of Bread and Wine but onely the meere accidents and qualities a Conc. Trid. seâ—s 3. c. 3. Substantially and really the Body and Blood together with the soule and Divinitie of our Lord Iesus Christ and therefore whole Christ is contained in the Sacramentall Eucharisticall b Test Rhem. annot Matth 26.6 Vnder each kinde and under every part of each kinde severally whole Christ is comprized c Conc. Trid. ses 2.3 Vaux Catech. c. 4. After the consecration in the wonderfull Sacrament of the Eucharist the Body and Blood of our Lord Iesus Christ is and that not onely in the use while it is taken but afore also and after in the Hoste or consecrated pieces reserved or remaining after the Communion d Conc. Trid. ses 3. 4. In the holy Sacraments Christ the onely begotten Son of God is to be adored with the worship of Latria e Conc. Trid. sess c. 5. Marcus also that detestable heretike held that the wine of the Lords Supper was converted into bloud f Epiphan haeres 〈◊〉 4. Proposition The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort The proofe from Gods Word THe regenerate have in them a double life one carnall the other spirituall The life carnall and temporary they brought with them into this world The spirituall was given unto them afterward in their second birth through the Word a 1 Pet. 1.29 The life carnall and corporall is common to all men b Iohn 6.51 good and bad and is maintained and preserved by earthly corruptible Bread common also to all and every man The life spirituall is peculiar onely to Gods elect and is cherished by the Bread of life which came downe from heaven which is Iesus Christ who nourisheth and sustaineth the spirituall life of Christians being received of them by Faith c Iohn 6.35 Which spirituall Bread that he might the better represent he hath instituted earthly and visible Bread and Wine for a Sacrament of his Body and Bloud Whereby he doth testifie that as verily as we receive the Bread with the hands chew the same with the teeth and tongue to the nourishing of this life temporall even so by faith which is in place of hands and mouth to the soule we verily receive the true Body and
from all lawes owe obedience to no man are not to be bound with the bands of any jurisdiction of this world say the Brownists i R. H. on Psal 122. are freed from the observation of all rites and Ecclesiasticall ceremonies say certaine Ministers of the precise faction both in Scotland and England k D. Bar. confe ar Hamp p. 70. 71. Againe there be of the Clergie who rather then they will use or observe any rites ceremonies or others though lawfully ratified which please them not will disquiet the whole Church forsake their charges leave their vocations raise stirs and cause divisions in the Church as did many when it was in Germany about the Rhene Frankeland and Sueaveland whereby most lamentable effects did ensue l Phil. Mâ—l ep ad pastores in comâ—â—am Mansfield and doe the refractory Ministers in the Church of England at this day m Burges in his letter unto K. Iames an 1604 saith the number of those Ministers so refusing conformity were 6. or 700. viz. as it is in the Lincolnshire Ministers Apologie in Oxfordshire 9. Staffordshire 14 Dorcetsh 17. Hartfordsh 17. Northamptonshire 20. Surry 21. Norfolke 28 Wiltshire 31. Buckinghamshire 33. Sussex 47. Leicestershire 57. Essex 57. Cheshire 12. Bedfordshire 16. Somersetshire 17. Darbyshire 20. Lancashire 21. Kent 23. London 30. Lincolnshire 33. Warwickshire 44. Devonshire and Cornewall 51. Northamptonshire 57. Suffolke 71. the more is the pitty The principall author of these tragicall furies about ceremoniall matters was Flacius Illyricus whose preachings were that rather then Ministers should yeeld unto the servitude of ceremonies they should abandon their calling and give over the ministery to the end that Princes Magistrates even for feare of uproares and popular tumults might be forced at the length to set their Ministers free from the observation of all ceremonies more then any were willing to use themselves n Fateor me suasisse Francis aliis ne deferrerent Ecclesias propter servitatem quae sine impietate sustineri posset Nam quod Illyricus vociferatur potius vastitatem suisse faciendam in templis metu seditionem terrendos Principes ego ne nunc quidem tam tristis sententiae autor esse velâ—m inquit Phil. Melancton epist ad pium Lectorem inter epist Theolog suas Pag. 455. 3. Proposition Ceremonies and traditions ordained by the authority of man if they be repugnant to Gods Word are not to be kept and observed of any man The proofe from Gods Word OF ceremonies and traditions repugnant to the Word of God there bee two sorts whereof some are things meerely impious and wicked such was the Israelites Calfe a Exod. 30.4 c. and Nebuchadnezzars Idoll b Dan. 3.1 c. and be the Papisticall Images Reliques Agnus-deis and Crosses to which they doe give Divine adoration c See afore Art 22. prop. 3 4 5. These and such like bee all flatly forbidden d Thou shalt make thee no gâ—aven Image neither any similitude of things c. Thou shalt not bow down to them neither serve them c. Exod. 20 4 5. Others are of things by God in his Word neither commanded nor forbidden as of eating or not eating Flesh of wearing or not wearing some Apparell of keeping or not keeping some dayes Holy by abstinence from bodily labour c. the which are not to be observed of any Christian when for sound doctrine it is delivered that such works either doe merit remission of sinnes or be the acceptable Service of God or doe more please then the observation of the lawes prescribed by God himselfe or necessarily to be done insomuch as they are damned who doe them not Wee must therefore have alwaies in minde that wee are bought with a price and therefore may not be the servants of men e 1 Cor 7.23 and that none humane constitution in the Church doth binde any man to breake the least commandement of God f Acts 5 19. The consideration hereof hath caused other Churches also with a sweet consent to condemne such wicked ceremonies and traditions of men g Conf Helv. 1. ar 4. 2. c. 144 27. Ba. ar sect 3 ar 10. Bohe. c. 15 Gal. ar 24 33. Belg. ar 7. 29. 32. Aug. ar 15. Wittem ar 28. 29. 32. 33. Suc. c. 8. 14. 1â— The Errors and adversaries unto this truth Such ungodly traditions and ceremonies are all the ceremonies and traditions in a manner of the Antichristian Synagogue of Rome Such also be the Sabbatarian traditions and ceremonies lately broached because they be imposed upon the Church necessarily and perpetually to be observed of all and every Christian under paine of damnation both of soule and body For they say speaking yet of their private and Classicall Injunctions about the Sabbath day The Lord hath commanded so precise a Rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken but that hee will most severely require it at our hands under the paine of his everlasting displeasure a D. B. Sab. doct 1. booke p. 98. This viz. the manner of keeping the Sabbath prescribed by themselves the Lord requireth of all and every one continually from the beginning to the end of our lives without any interruption Vnder the paine of everlasting condemnation b Ibid. p 146. Another sort of people there is among us which will observe and use all Ceremonies whatsoever as the temporizing Familists who at Rome and such like places of Superstition will goe unto idolatrous services and doe adoration unto Idols c Patterne of the praes Tem. and no where will they strive or vary with any one about Religion but keepe all externall orders d Ibid. albeit in their hearts they scorne all professions and services but their owne tearming all Temples and Churches in derision Common houses e H. N. spi lan cap. 5. sect 1. and all Gods services or religions besides their owne foolishnesse f Ibid. To the Christian Reader Christian and beloved Reader lâ—t me request thee to observe well the first section of the proofe of this present propositioâ— and therein how I speake of ceremonies and traditions apparently impious among which I doe reckon papisticall Crosses whereunto the Romanists doe attribute divine adoration as else-where in this booke and subscription of mine I have ddeclared and could more copiously but the reliques of a Libell of theirs left in the Parish Church of Eâ—born in Bark-shire an 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse and crossing whose words be these Now Mr. Parson for your welcome home Reade these few lines you know not from whom You hold Crosse for an outward token and signe And remembrance onely in religion thine And of the profession the people doe make For more then this comes to thou doest it not take Yet holy Church tels us of holy Crosse much more g Vâ—de
Coster Iâ—sâ— enchirid controvers c. 11. d. S. Ciuc pâ—g 3â—8 c. Of power and vertue to heale sick and sore Of holinesse to blesse us and keepe us from evill From foule fiend to fend us and save us from devill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth give And surely so will we so long as we live Though thou saist Idolatry and vilde superstition Yet we know it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For up shall the Crosse goe and you shall downe Of this Crosse I spâ—ake and meant and of none other when I number it among things meerely impi us and unlawfull And therefore have I not a little wondred at those my Brethren which draw these words of mine in this section unto the Crosse used in our Church at Baptisme h A brid of the Lancolne miâ—ist Apol. unto King Iames aâ— 1605. p. 30. which I never thought not take to be either papisticall or impious because none adoration not so much as civill much lesse divine is given thereunto either by our Church in generall or of any minister or member thereof in particular If they have no other Patrons for their not using or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my judgement and practice I doe allow thereof This their perverting of my words contrary to their sense and my meaning telleth mee that other mens words and names are but too much abused by them in that book to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying It hath pleased our most mercifull Lord Saviour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be used whereof Some God his most excellent Majestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration withall zeale and religion to bee observed Others be ordained by the authority of each provinciall or nationall Church and that partly for comelinesse that is to say that by these helps the people of God the better may be inflamed with a godly zeale and that sobernesse and gravity may appeare in the well handling of Ecclesiasticall matters and partly for order sake even that Governours may have rules and directions how to governe by Auditors and inferiours may know how to prepare and behave themselves in sacred assemblies and a joyfull peace may be continued by the well ordering of Church affaires We have already proved a In this art Prop. 1. that these latter sort of ceremonies may be made and changed augmented or diminished as fit oportunity and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours b Confes Helv. 2. c. 27. Bohe. c. 15. Gal. ar 12. Bel ar 32. Au. de abu ar 7. Wit ar 35. Suc. c. 14. Adversaries unto this truth This manifesteth to the world the intolerable arrogancie of the Romish Church which dare take upon her to alter and apply to wrong uses the very Sacraments instituted even by Christ himselfe a See ar 25. pr. 20. and to prescribe ceremonies and rites not to some particular but to all Churches in all times and places b Trid. Conc. ses 7. c. 13. It sheweth also the boldnesse of our home-adversaries the Puritane-dominicans which say that the Church nor no man can take away the liberty of working six daies in the week from men and drive them to a necessary rest of the body upon any saving the seventh c T. C. 1. rep p. 120. Againe say these men the Church have none authority ordinarily and perpetually to sanctifie any day but the seventh day which the Lord hath sanctified d D. B. doct of Seb. 1. B.p. 31. nor to set up any day like to the Sabbath day e Ibid. p. 47. The latter sort what in them is quench the peoples devotion and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes and ordained by the lawfull authority of the Church 35. Article Of Homilies The second book of Homilies the severall titles wherof wee have joyned under this Article doth containe a godly and wholesome doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore wee judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the people Of the names of the Homilies 1. Of the right use of the Church 2. Against perill of Idolatry 3. Of the repairing and keeping cleane of Churches 4. Of good works first of Fasting 5. Against Gluttony and Drunkennesse 6. Against excesse of apparell 7. Of Prayer 8. Of the place and time of Prayer 9. The Common Prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reverend estimation of Gods Word 11. Of Almes-doing 12. Of the Nativitie of Christ 13. Of the Passion of Christ 14. Of the Resurrection of Christ 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16. Of the gifts of the holy Ghost 17. For the Rogation dayes 18. Of the state of Matrimony 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessary but whether Homilies or any Apocrypha writings at all may bee read in the open Church and before the congregation which I thinke they may and prove it thus Great is the excellency great also the utility of Gods Word preached Therefore saith Saint Paul None can beleeve without a Preacher a Rom. 10. and Woe is mee if I Preach not the Gospell b 1 Tim. 4.16 Howbeit the manner of preaching is not alwaies one and the same For the Apostles were to teach as well by the pen as by the voice c D. Whitak cont Belg. con 1 q. 6. p. 335. Paul did preach the Gospell by writing d D. Fulke against the Rhem. an Rom. 1.15 wee owe in a manner evermore to the bonds of Paul for his books than to his liberty for preaching e Pauli vinculis plura pene quâ—m libertati deâ—emus Bâ—z epi. ded Olâ—viâ—n com in â—pi ad Galar Calvins writings will edifie all men continually in the time to come f The Ministers of Genevas epist before Calv. on Deuteron Protestants books are witnesses of sound doctrine and sincere Christianity