and although there is no condemnation for them that beleeue are baptized yet the Apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The Propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deare children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods Word IN the holy Scripture we find of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall a Râ—m â— 15 1 〈◊〉 1â— 21 partly by the subtill suggestions of the diuell b Gen. 3.4 partly through his owne free will and the propagation of Adam his corrupted nature vnto his seed and posterity Except a man be borne againe he cannot see the Kingdom of God saith our Sauiour Christ c 2 Coâ— 11.3 As by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as al men haue sinned saith S. Paul d Ioh 3â—3 As new-borne babes desire the sincere milke of the Word that ye may grow thereby saith S. Peter e 1 Pet. â— 2 And S. Iames f Iam. 1.18 Of his own will begate he vs with the Word of truth that we should be as the first fruits of his creatures And the fore-mentioned Apostle Paul againe g Eph. 2.1 3 4 â— You that were dead in trespasses and sinnes c. were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue where with he loued vs euen when we were dead by sins hath quickened vs together in Christ c. The subiect thereof is the old man with all his powers mind will and heart For in the mind there is darkenesse and ignorance of God and his will h Matth 12. â—4 Rom. 6 7 1â— or 2.14 1 Iohn 3.1 5.19.20 Matth 5.29 and in the will and heart of man there is concupiscence and rebellious affections against the Law of God Acts 7 39. and 15 9. Rom. 1 â—1 â—am 1.13 14. And the effects of this Birth or Originall sinne are first actuall sinnes they both inward as vngodly affection and outward as wicked lookes prophane speech and diuelish actions k Matth. 15.19 next an euill conscience l 1 Iohn 3 2â— which bringeth the wrath of God m Rom. 1.18 Col. 3.5.6 death n Ioh. 8.24 Rom. 5.12 Iam 1.15 and eternall damnation o Rom. 5.18 All Churches of God beleeue this and some in their publike confessions testifie so much p Confess Helv. 1. ar 8 2 c 8. Bassi â—r 2. Bohem. c. 4. Gal. ar 9 11 Belg. ar 15. August ar 1. Saxon. ar 2. Errors and aduersaries vnto this truth Thus armed with authority and forces from the Word of God and assisted with the neighbour Churches we offer battell 1. To the Iewes q Fr Laut 2. 2. Villa nim de forma Second on l. 1. c. 13. Carpocratians Clem. Alex. strâ—m lib 3. and Family of Loue Display in Allâ—ns conâ— who flatly deny there is any originall sinne 2. To the Papists which say that Originall sinne is of all the least sinne and lesse then any veniall sinne Originall sinne is onely the debt of punishment for the sinne of Adam and not his fault Originall sinne is not properly sinne all this hath Ruardus Tapperus Tapp tract de pec Orig. Such as are infected onely with Originall sinne are free from all sensible punishment Th. Aquin. l. 4. â—â—st 1 â— q â— ar 2. 3. To Florinus and Blastus who make God the Author of sinne x â—onfess Heâ—â— 2. c. 8. ex l. 〈◊〉 4. To the Sabbatarians among vs who teach that The Life of God in Adam before his fall could not continue without a Sabbath y Sal. doct 1. booke p. 15. The Sabbath was ordained before the fall of Adam and that not onely to preserue him from falling â—â—iâ— but also that being holy and righteous still he might have bin preserued in the fauour of God which D. B. deliuereth in his Sabbath doctrine Ibid. 2. booke pag 182. 5. We are also aduersaries to the like curiously affected who enquire Whether it was Gods Will that Adam should fall Whether God enforced our first parents to fall Why God stayed not Adam from falling c. 2. Proposition Originall sinne is the fault and corruption of the nature of eâ—â—ry man c. The proofe from Gods Word ORiginall sinne is not the Imitation of Adam his disobedience For the Scripture speaketh of no such thing neither doth Gods people so thinke and some Churches by their extant Confessions with vs deny the same as the Church in France Conâ—â—â—â— Gal â—â— â—0 and the Low-countries b Confâ—ss Belgâ—ar 15. but it is partly the Imputation of Adam his disobedience vnto vs c Rom. 5.12 16 Confess Aug. aâ— 2. Saxon. ar 1 2 Witt. c. 4. and partly the fault and corruption of mans nature d Rom. 3.23 7.18 Eph 1.3 as the Churches also acknowledge e Confess Helâ— 2 c 8 Gal. ar 10 Bohe. c 4 Aug. ar 2. Saxon ar 2. Wittemb c. 4 The errors and aduersaries vnto this truth Aduersaries vnto this truth are The Pelagians f August de prâ—meritis c. â— 2 3. and Family of Loue g Display in Aâ—lens conf who say that Originall sinne commeth not by propagation but by Imitation Such as ascribe Originall sinne in no sort vnto man but either vnto God as did the Hermogenians Tertull. or vnto the divell as did the Valentinians i August The Manichies who preached that this sinne is another and a contrary substance within vs and proceedeth not from our corrupted nature k August de haeres The Apollinarians who held originall sinne to be from nature f Athan de incar Christi The Papists who affirme that some persons and namely the Virgin Mary g Concil Trid sess 5 decr de pec Orig. Alb. Mig â— 74. super Euang. Mistuâ— est c. Paulus de Palacio in Mat. c. 11 p. 46 3 is free from this Originall sinne 3. Proposition Originall sinne remaineth in God his deare children The proofe from Gods Word I Allow not that which I doe for what I would that doe I not but what I hate that doe I saith S. Paul a Rom. 7.15 The flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot do the same things that ye would b Gal. 4.17 Euery man is tempted when hee is drawne away by his owne concupiscence and is enticed c Iam. 1.14 Dearely beloued I beseech you as strangers abstaine from fleshly lusts which fight against the soule d 1 Pet. 2.11 Nothing is more true e Confes Helv 1.
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
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
actuall n Prooued p. 50. Besides there is no man iust in the earth that doth good and sinneth not saith the Preacher o Eccles 7.21 Yee cannot doe the same things that ye would Gal. 4.17 Christ Iesus came into the world to saue sinners of whom I am chiefe saith S. Paul b 1 Tim. 1.15 In many things we sinne all is S. Iames saying Iam. 3.2 and S. Iohn If we say we haue no sinne we deceiue our selues and the Truth is not in vs Ioh. 1.8 Pray therefore Forgiue vs our debts Matth. 6.12 A truth beleeued and confessed by all Churches expressedly by some Confess Aug. ar 20. Saâ— ar 2. The Errors and adversaries unto this truth Many aduersaries hath this truth had and hath as the Papists the Manichies the Catharans the Donatists the Pelagians Family of Love Marcionites Adamites and Carpocratians For The Papists say that the blessed Virgin was pure from all sinne both Originall Conc. Trid. â—ss decr de pec Oâ—g and actuall For these are their owne words Our Lady neuer sinned Test Rhem. an Col. 1.24 an Mark 3 35. Our Lady sinned not so much as veniall in all her life she exactly fulfilled the whole Law that is was without sinne Also of S. Francis they write that for vertue and godlinesse he was like vnto Christ and hath fulfilled euery jot of the Law Stapâ— anâ—â—d â—â—ang in Mat. 12.50 p 11.8 The Manichies l Sâ—cut Adae Dâ—â— non paâ—eÌ„â—â— omnis creatura â—ebâ—llis exâ—ititâ—â—sic B. Francisco omnia praecepâ—â— Dei implenti creatura omnis famulata cit omnia Deus fuâ—â—ecit sub peâ—ibus cius Alcaâ— Fran. lib. 1. and Catharans m Hiel in pro. Dial. contra Pelagâ— thought they could not sinne so much as in thought The Donatists dreamed how they were so perfect as they could iustifie other men n Cyp. l. 4 op 2. Some were of opinion as the Pelagians o August lib. â— cont Pet c. 14 and Family of Loue p Concil Meli cap. 8. Dis H. 6. b. how they were so free from sinne as they needed not to say Forgiue vs our trespasses Which Family also teacheth how there be men liuing as good and as holy as euer Christ was An error of Christopher Vitels Ans to the Fam. lib. L. 3. â— Disp H. 6. b. a chiefe Elder in the said Family and â—pat He which is a Familist is either as perfect as Christ or else a very Diuell Some deemed themselues as pure as Paul Peter or any men as the Marcionites Iren. 1. c. â— yoâ— as Adam and Euah before their fall as the Adamites v Epiphan yea as Iesus Christ himselfe as the Carpocratians x Iren. lib. 1. cap. 24 16. Article Of sinne after Baptisme 1 Not euery deadly sinne willingly committed after Baptisme is sinne against the holy Ghost and vnpardonable Wherfore the grant of repentance is not to be denyed to such as fall into sinne after Baptisme After we haue receiued the holy Ghost we may depart from grace giuen fall into sinne and by the grace of God we may rise againe and amend our liues and therefore they are to be condemned which say they can no more sinne as long as they liue here or any place of forgiuenesse to such as truly repent The Propositions 1. Euery sinne committed after Baptisme is not the sinne against the holy Ghost 2. The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnesse of life 3. No men vtterly are to be cast off as reprobates which vnfainedly repent 1. Proposition Euery sinne committed after Baptisme is not the sinne against the holy Ghost The proofe from Gods Word THough euery sinne in it selfe considered deserueth damnation yet is there a sinne which shall be punished with many and a sinne which shall be punished with few stripâ—â— a Luke 12 40. a sin vnto death a sin toâ— vnto the death b 1 Iohn 5.6 a sin against the Father and the Sonne which shall be forgiuen and a sinne against the holy Ghost which neuer shall be forgiuen c Matt. 13.31 Marke 3.39 Luke 12.10 So in their extant confessions witnesse the Churches in Bohem d Confess Bohe c. 4. Saxony e Confes 21.10 Heluetia Confess Sax. Helv. 3 c. 8. Errors and aduersaries vnto this truth Diuersly hath this doctrine bin oppugned For Some haue thought all sinnes to be like and equall as the Storkes Pelagians Cor. c. Mileuit and Ioâ—inians i D. Hieron aduers Ioâ—in Some haue taught as Manes the heretike Epiphan how none of the godly Fathers and others from the beginning of the world till the 15. yeere of Liberius the Emperour though earnestly they did repent were saued but were all punished alike with vtter confusion Some giue out that such persons be vtterly out of Gods fauour and condemned which depart out of this world either afore they are baptized as the Papists do l Spec. poregâ—m quest deâ— 1. c. 3. q. 5. Posstion Ingol stad de â—urgat or afore they come vnto yeeres of discretion as Hieracites did m Epiphan 2. Proposition The very regenerate may depart from grace giuen and fall into sinne and yet rise againe to newnes of life The proofe from Gods Word THat the regenerate may fall into sinne yet rise againe it is a doctrine grounded vpon the Scriptures For in them we evideÌ„tly may se that fall they may partly by the admonitions of our Sauiour vnto the man healed of the Palsie a Iohn 5.14 and vnto the adulteressle b Iohn 8 11. of S. Paul vnto the Ephesians c Eph. 21.22 Colossians d Coloss 3.8 Hebrewes e Heb. 3 12. and Timothy f 1 Tim. 4.3 2 Tim. 1.19 of S. Peter vnto all the godly g 1 Pet. 2.10 and â— 8 2 Pet. 3.27 and partly by the examples of Dauid h 2 Sâ—m 11.4 1 Kings â—1 4 Peter k Matthâ— 25.70 72 74. who egregiously and very offensiuely did fall and that they doe fall it is most euident by the fift petition of the Lords Prayer were nothing else to prooue the same but soe afore 9. art Prop. 3. art 1 2. Prop. 2. art 15. Prop 2. Next that being falne they may rise againe and be saued it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus Pergamus and Thyatira l Reuel 2. and by the examples of Peter who denyed m Luke 22.55 and yet afterward confessed his Master Christ n Acts 2â— 22. c. and. 3 13 and 40 â— and of all the Disciples who fled o Matth 2â— â—â— and yet returned This both granted is and published for truth by the Churches p Confes Heâ— 2. c. 7 Bohem c. 58. Saxon. ar 10 11 Witt ar 23. Suev ar 15. The aduersaries vnto this truth Vnto
this truth subscribe will not Either the Catharans a Mag. eccles hist cen 12. â—5 Nouatians b Eus l. 5. c. 43. Iouinians c Magd. eccles hist cent â— c 5. which thinke Gods people be regenerate into a pure and Angelicall state for that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods Spirit in him cannot sinne David sinned not after he had receiued the holy Ghost d Wiliams against the family of Loue. ar 14. Regeneration is the restoring of the estate wherein Adam was placed afore his fall e Calv contra Liber fol. â— â—7 Or the Papists who are of minde that The workes of men iustified are perfect in this life f Tapp p 18 9. No man which is falne into sinne can rise againe and be saued without their Sacrament of Penance g Concil Trid. sâ—ss 6. can 26. S. Francis attained vnto the perfection of holinesse and could not sinne at all h Vis ad apicem venire perfectionis Vitam cum mo ribus actende B. Franciesci 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods Church and this by the Scripture is verified For there we reade that God would haue all men saved a Matth. 11.28 1 Tim. 2.4 God is alwayes ready to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth b Luke 5 7. Christ is grieued when sinners will not repent c Luke 19 41 42 c. He shall saue a soule from death and hide a multitude sinnes which conuerteth a sinner from going astray out of his way d Iam. 5.20 The Lord would haue no man to perish but all men to come to repentance e 2 Pet. 3.9 If we acknowledge our sins he is faithfull and iust to for giue vs our sins and to clense vs from all vnrighteousnesse f 1 Ioh. 1.9 He evhorteth his erring people to repent and doe their first workes Reu. 2.5 16. neither refuseth he the sinner that repenteth as appeareth in the example of the Prodigall sonne h Luke 25.20 and of the debter i Matth. 18.26 c. God then being so gracious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did Saint Paul will the Galatians Brethren saith he if a man be falne by occasion into any fault yee which are spirituall restore such one with the spirit of meekenesse considering thy selfe lest thou also be tempted k Gal. 6.1 So did he enioyne the Corinthians when he said If any hath caused sorrow the same hath not made me sorry but partly lest I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that now contrariwise yee ought rather to forgiue and comfort him lest the same should be swallowed vp with ouermuch heauinesse i 2 Cor 5 6 7 When also 〈◊〉 said Receiue him meaning Onesimus m Phile. v. 12. And so teach the Churches n Confe Helv. 2. c. 14. Bohem c. 5. August ar 11 Saxon ar 3 Wittem ar 12 Errors and adversaries unto this truth Adversaries unto this truth are they First which leave nothing but the unappeaseable wrath of God to such as doe sinne after Baptisme as did both in old time the Montanists a D. Hieron adv Marc. and Novatians b Cypr. epist 4. ad Antoniam and of late yeares Melchior Hoffman the Arch-heretike of his dayes c Ballm contr Anab. l. 2 c. 13. and the Anabaptists in Germany d Calv. Inst 1. and the Barrowists among our selves in England e Giffords râ—pel Next who say that being once regenerate sin is out away as with a Razor so that the godly cannot sinne and therefore neede no repentance so did the Messalians f Magd. eccles hist cen 4 c. 5. and doe the Family of Love g H. N spirit land c 33 sect 3. c. 34. sect 11. c. 37. sect 8 Proverbs c. 5. sect 15. and Crying voice sect 6. Lastly the desperate whose sinnes being either infinite or abominable they think how God neither can nor will forgive them such in times past were Cain h Gen. 4. and Iudas i Acts 1. in our fathers Franciscus Spirae k Hist Fr. Spiâ—â— and one Doctor Kraus l Luther on Gal. 3.1 and in our dayes Bolton even he that first hatched that fact in England which afterward was termed Brownisme m Giffords rep to Barr. and Green p. 17. 17. Article Of Predestination and Election Predestination to life is the everlasting 1 purpose of God whereby 2 before the foundations of the world were laid he hath 3 constantly decreed by his counsell secret to us to deliver from curse and damnation 4 those whom he hath chosen 5 in Christ out of mankinde and to bring them by Christ to everlasting salvation as vessels made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be justified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walk religiously in good works and at length by Gods mercy they attaine to everlasting felicity 8 As the Godly consideration of Predestination and our election in Christ is full of sweet pleasant and unspeakable comfort to Godly persons and such as feele in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minde to high and heavenly things as well because it doth greatly establish and confirme their faith of eternall salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God so for curious and carnall persons lacking the Spirit of Christ to have continually before their eyes the sentence of Gods predestination is a most dangerous downe-fall whereby the Devill doth thrust them into desperation or into retchlesnesse of most uncleane living no lesse perilous then desperation Furthermore 9 we must receive Gods promises in such wise as they be generally set forth unto us in holy Scripture and in our doings that 10 Will of God is to be followed which we have expresly declared unto us in the Word of God The Propositions 1. There is a Predestination of men unto everlasting life 2. Predestination hath beene from everlasting 3. They which are predestinate unto salvation cannot perish 4. Not all men but certaine are predestinate to be saved 5. In Christ Iesus of the
cont Catabap lib. 1. All men be elected unto life everlasting There is no hell nor future and eternall misery at all but onely either in mans opinion as hold the Atheists c Nashâ—n Chr. his teares p. 58 or in the heart and conscience of man in this life as the Familists maintaine d Ramose is and Allens confess No certaine company be foredestined unto eternall condemnation None more then others be predestinate unto salvation which was an error of Henry Bolseck e Calvin epist munistr Basil f l. 105. In like sort wee condemne such as either curiously enquire who and how many shall be saved or damned or give the sentence of reprobation upon any man whosoever as doe the Papists upon Calvine Beza and Verone when they call them reprobates f Test Rhem. ar Rom. 11.23 5. Proposition Of the meere will and purpose of God some men in Christ Iesus are elected and not others unto salvation The proofe from Gods Word IN the Scripture we reade of mans predestination the cause efficient to be the everlasting purpose of God a That the pupose of God might remaine according to election Rom 9.11 Who doth predestinate us c. according to the good pleasure of his will Eph. 1.5 Not according to our works but according to his own purpose and grace 2 Tim. 1.9 the cause formall God his infinite mercy and goodnesse b I will shew mercy to whom I will shew mercy Exod. 33.19 Rom. 9.15 He hath chosen us in Christ c and hath predestinate us through Christ unto himselfe Eph. 1.4 5. Ye were not redeemed with corruptible things c. but with the pretious bloud of Christ as of a lambe undefiled and without spot which was ordained before the foundation of the world but was declared in the last times for your sakes 1 Tim. 1.18 19 20. the cause materiall the blood of Christ c the cause finall or end why both God the Father hath loved and Christ for his elect hath suffered is the glory of God d Who doth predestinate us c. to the praise of the glory of his grace Eph. 16. The Lord hath made all things for his own sake yea even the wicked for the day of evill Prov. 16.4 and the salvation of man e Rom. 8.29 Those whom he knew before he did also predestinate to be made like to the image of his Son that he might be the first borne among many brethren Hath not the potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour Rom. 9.21 And this doe all the Churches militant and reformed with a sweet consenâ— testifie and acknowledge Adversaries unto this truth Hereby is discovered the impiety of those men which think that 1. Man doth make himselfe eligible for the kingdome of heaven by his owne good workes and merits so teach the Papists The kingdome of heaven say they is prepared for them that are worthy of it and deserve it by their well doing a Test Rhem. an Matth. 20.23 Licet electis gloria ex aeterna Dei praedestinatione dimanet non tamen provenit nisi ex corum operibus c. Sine nebis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selves we are not glorified b Stella in Luc. c. 10. fol. 35. 2. God beheld in every man whether hee would use his grace well and beleeve the Gospell or no and as hee saw a man affected so did he predestinate chuse or refuse him 3. Besides his will there was some other cause in God why he chose one and cast off another man but this cause is hidden from us 4. Men by nature be elected and saved an error of the Basilidians and Valentinians c Clem. strom lib 2.4 5. It is in mans power to be elected the error of Theophylact d Theoph in Matth. 22. and of Bolseck e Calvin epis mâ—â— i st Helv. fol. 104. 6. God is partiall and unjust for chusing some and refusing others calling many and electing but few 6. Proposition They who are elected unto salvation if they come unto yeeres of discretion are called both outwardly by the Word and inwardly by the Spirit of God The proofe from Gods Word THough true it be the Lord knoweth all and every of his elect yet hath he revealed unto us certaine notes and tokens whereby we may see and certainly know whether we be of that number or not For such as be ordained unto everlasting life if they live long in this world they one time or other bee called unto the knowledge of salvation by the preaching of Gods Word they obey that calling through the operation of the holy Ghost working within them they feele in their soule the same spirit bearing witnesse vnto their spirits how they are the children of God and finally they walke religiously in all good workes These things are most euident and cleare in the holy Scripture where is set downe both the calling of the predestinate a Whom he predestinate them also hee called Rom. 8.30 God separated me from my mothers wombe and called me by his grace Gal. 1.15 He hath called you to his Kingdome glory 1 Thess 2.12 He hath saved vs called vs with an holy calling 2 Tim. 1.9 They that are on his side called chosen and faithfull Reu. 17.14 and their obedience to the Word being called b Your obedience is come abroad amoÌ„g all Rom. 16.19 in Christ also ye trusted after ye heard the Word of truth Ephe. 1.13 Iesus Christ is in you except ye be reprobates 2 Cor. 13.5 Ye receiued the Spirit of adoption whereby we cry Abba Father the same Spirit bearing witnesse with our spirit that we are the children of God Rom. 8.15 16. After this manner pray ye Our Father c. Matt. 6.9 And because ye are sonnes God hath sent forth the spirit of his Son into your hearts which cryeth Abba Father Gal 4.6 He hath chosen vs in him and their adoption by the Spirit to be the children of God c c. that we should be holy without blame befoâ—e him in loue Eph. 1.4 we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Eph. 2.10 and last of all their holinesse of life and vertuous conuersation d For the grace of God c. hath appeared teacheth vs that we should deny all vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world Tit. 2.11 16. All Churches reformed consent hereunto Errors and aduersaries unto this truth Sundry aduersaries hath this truth and First the Papists who teach that none are to thinke or perswade themselues that they are of the number of the Predestinate vnto
the truth c 1 Tim. 2.4 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a few but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c. d Mate 28.19 Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned e Math. 16.15 16. 3. The seales of the couenant be appointed to be giuen to all men which are members of the visible Church or desirous to be incorporated thereinto For All are to be baptized f Math. 28.19 and all are to participate of the bread and cup at the Lords Supper g Mat. 26.26 27. 1 Cor. 11.34.35 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able and all-sufficient to wash away all sinnes that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adultery h 2 Sam. 12.13 Manasses after his Idolatry i 2 Chro. 33.12 13. Peter after his Apostacie k Ioh. 21.15 c. the Thiefe vpon the Crosse l Luke 23.42 43. the Nineuites m Ionas 3.10 The adversaries unto this truth They are not to be heard then which say that The number of the Elect is but small and seeing we are vncertaine whether we be of that company or no we will proceede in our course as we haue begun God is an accepter of persons and so vniust in chusing some and refusing others God hath predestinate all those persons to eternall death which are not in the state of true repentance which was one of Glovers errors a Bredwels dete ct p. 06. It is the part therefore of all and euery man Not to refuse the mercies of God both generally and graciously offered vnto all men by his Word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanenesse of life or securitie 10. Proposition In our actions the Word of God which is his reuealed will must be our direction The proofe from Gods Word In our doings but chiefly in the matter of Predestination we are to follow not our owne iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotency whereby he gouerneth at his pleasur the things by himselfe created whereof mention is made both in the Psalmes a Psal 115.3 in the Prophet Isay b Esa 46.10 and other places of his Word c Rom. 9.15 but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whom we are to heare d Math. 3.17 Subscribed hereunto haue and doe Gods Church euery where The aduersaries vnto this truth This truth is gaine-said by the Phrygians Montanists and Messalians a Theodoret. l. 3. de haeret fab also by the Enthusiasts b Beza ep 81. Anabaptists c Sleâ—dan com lib. 6. and Family of Loue d H.N. euang c. 13. sect 6. which leave the written Word of God and relye vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written Word and of the Preachers and all religious exercises thereof For saith the Family of Loue e In a letter of theirs vnto the B. of Roch. in Wilk confut No differunce is there betweene a ceremoniall either Letter-Doctor Christian and an vncircumcised Heathen 18. Article Of obtained eternall saluation onely by the name of Christ They also are to had accursed that presume to say that euery man shall be saued by the Law or sect which he professeth so that he be diligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely in the name of Iesus Christ whereby men must be saued The Propositions 1. The profession of euery religion cannot saue a man liue he neuer so vertuously 2. No man euer was or shall be saued but onely by the Name or faith of Iesus Christ 1. Proposition The profession of euery religion cannot saue a man liue he neuer so vertuously The proofe from Gods Word THis we cannot but acknowledge to be a truth if we beleeue the Scriptures for they testifie that Iewes and Gentiles are vnder sin culpable before God and depriued of the glory of God a Rom. 3.6 19 23. All men that would be saued must be borne againe of the holy Ghost b Ioh. 3.3 No man is iustified by the words of the Law c Gal. 3.16 either ceremoniall d Act. 15.24 2. Col. 1 16 20. Gal. 5.18 or morall e Rom. 3 10 20 28. Eph. 2.8 9. God hateth the doctrine of the Nicolaitanes f Reu 2.15 and of Balaam g Ibid. 14. The Reprobate whose names are not written in the booke of the Lambe they doe worship the Beast h Reu. 13.8 Punishments eternall and intolerable are threatned both to the Beast and the false prophet i Reu. 2.10 and likewise to all such as will not goe out of Babylon k Reu. 18.4 and to all Idolaters l Reu. 21.8 The confessions of Gods-people are to this end and purpose m Confes Hel. 1. ar 12. 2. c 1. â— Bohe. c d. Gal ar 22.23 Belg. ar 2â— 13 Aug. ar 45.21 Wittem ar 5 6 Suev c. 3. Errors and adversaries unto this truth Then to be held accursed are they which affirme that The obseruation of the iudiciall ceremonies is necessary vnto saluation as did the false apostles a Act. 15.11 the Ebionites b Ire l. 1. c 27. and the Corinthians c Philastrius Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes d Clem. Alex. q 2.4 of Galeatus Martius e Paul Iovius log doct vir p. 67. Erasmus Roterodam f Praef. sua Tuscu quest That men externally may professe any religion and notwithstanding be saued if their affections and heart be with the Family of loue g H. N. praef 19 his 3. Reform sect 2.6 That all those that liue vprightly and doe good deeds shall be of equall happinesse in the Kingdom of heauen be they Turkes Christians Iewes or Moores A Turkish error h Pol. of the Turk emp c. 23. Lon. cer Turk hist tom 1. 2. par 2 cap. 12. That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and be saued the Lampatians doctrine i Damascene That
All haile all faithfull soules whose bodies doe here and every where rest in the dust The Lord Iesus Christ who hath redeemed both you and us with his most precious blood vouchsafe to deliver you from paines c d Horae B. Virg. Mariae secundum usum Sâ—r. They have ratified the doctrine of purged soules after this life in the Councell of Trent e Conc. Trid. dâ—â—r de Purg. Ses 25. ses 6 can 30. It it further to be noted how the same Papists sliding backe from the truth of God have fallen into many noisome and divers opinions in the matter of Purgatory agreeing among themselves Neither about the place where Purgatory should be some placing the same in the bottome of the Sea f Eckius in Enchirid some neere unto the mount Hecla in Ireland some upon the mount Aetna in Sicil g Bernard de Bustis Rosar par 3. c. 2. others in the Center of the earth h Spec. pereg quaest doc 1. c. 3. q. 5. others in Hell whereof they make foure roomes the first of the damned the second of infants dying unbaptized the third Purgatory the fourth Limbus patrum whereinto Christ descended i Position Ing. de purgat and others in a minde tossed and troubled betwixt hope and feare k Lorich insti Cathol de 12. Fidei art Neither about the Tormentors there who are thought of some to be holy Angels l Albertus Roffensis of others to be very devils m S. Th. Morc Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas Moore some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius n Insti Catho ut supra Neither about the causes of Purgatory torments because that some doe thinke that onely veniall sinnes o Greg. dial l. 4. c. 39. Spec. pereg quaest dec 1. c. 3. q. 4 others that veniall and mortall sinnes too p Eckius posit 6. for which in this life men have done no penance are there purged Nor about the time which they that be tormented shall abide in Purgatory For some have given out how the poore soules there be continually in torments till the day of Iudgement as Dionys Carthusianus q De 4. Hom. noviss others as Durandus r De officio mort l. 7. doe thinke they have rest sometimes as upon Sundaies and Holidaies others are of mind that in time they shall be set free and at libertie because their punishment is but temporary Å¿ Spec. pereg quaest ut supra quaest 5. and others that at any time they may be delivered if either their friends will buy out their paines or the Priests will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in Purgatory For Our English Papists at Rhemes doe thinke the soules in Purgatory to be in a more happy and blessed condition then any men that live in this world t Test Rhem. an Apoc. 14.13 and yet say the same Rhemists that Purgatory fire passeth all the paines of this life v Ibid. an marg p. 431. Thomas Aquinas holdeth how the paines of hell fire and of Purgatory are all one nothing differ but that the one is but temporall and the other not so And others put in choyce either to tarry in Purgatory one day or to endure the miseries of this world an 100 yeares have chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of Purgatory but one short Winters day x Cap. Quid in aliud dist 25. Therefore in this contrarietie of opinions some of them the Papists themselves cannot deny must be we say all of them are fond and contrary to the Word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sins in their owne nature be not mortall or deadly and that some deserve not everlasting torments They are purged in Purgatory That one sinfull man may save and satisfie the wrath of God for another and that easily by prayer saying or doing something for them That if friends in this world will doe nothing for the poore soules in Purgatory paines yet may the said soules come at length unto happinesse by abiding their deserved torments untill the last houre or day of judgement in Purgatory Finally that the Pope is God in that he can at his pleasure discharge guiltie souls both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word SVch hath been the exceeding mercy and love of God towards mankinde that as he hath purged us from all guiltinesse of sinne by the blood so hath he pardoned us from the everlasting punishment due for sinne by the paines of Iesus Christ For There is salvation in none other For among men there is given none other name under heaven whereby they must be saved a Acts 4.12 Through his name all that beleeve shall receive remission of sinnes b Act. 10.43 He hath purchased the Church by his owne blood c Act. 20.28 With his stripes we are healed d Isa 53.5 He that beleeveth in him shall neither be condemned e Joh. 3.18 nor ashamed f Rom. 10.11 Therefore Come unto mee all yee that are weary and laden and I will eaâ—â— you c. and yee shall finde rest for your soules saith our Saviour Christ g Matth. 11.28 29. If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve with thine heart that God raised him from the dead thou shalt be saved saith Saint Paul h Rom. 10.9 Errors and aduersaries unto this truth This being the Doctrine even of God himselfe * Whereof see more Art 2. pr. 4. ar 11. pr. 1. ar 22. pr. 1. we may evidently perceive how not onely vaine but beside not onely besides but against the Word of God the Romish doctrine concerning pardons is For that doth teach us 1. To seeke salvation not at God alone but at the hands of sinfull men For would we have a pardon for the sinnes of fortie dayes A Bishop may give it For the sinnes of 100 dayes A Cardinall may grant it For all our sinnes committed or to be committed From the Pope we may have it Hence be his pardons if you respect time for 40. 50. 100. 1000. 10000. 50000. c. yeares of offences Homicide Patricide Perjury Sodomitry Treason and what not c. a Vide Taxam poenit 2. That we may be our owne Saviour So did that of Purgatory 3. How the precious