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
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
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
29. which sheweth vvhereunto onely the Primitive Church necessarily was tyed By the Apostles doctrine b Rom. 13.1 1 Pet. 2.13 14 which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers and Commanders whatsoever By the Apostles example and namely of the blessed Saint Paul c Acts. 16.37 Act. 22.25 c. Act. 25.11.12 who tooke benefit and made good use of the Romane and Emperiall Lawes Errors and adversaries unto this truth This truth neither is nor ever was oppugned by any Church Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses as the Brownists For they say The Iawes Iudiciall of Moses belong as well unto Christians as they did unto the Iewes a Barrowes disco p. 127. Others that we are bound though not unto all yet unto some of the Iudicials as holdeth T. C. b 1. Reply sect 1 3. and Philip Stubs c Anatom of abuses 2. part Dâ—b 5. Proposition No Christian man whatsover is freed from the obedience of the law Morall The proofes from Gods Word THink not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfil them For truly I say unto you saith our Saviour Christ til heaven and earth perish one jot or one tittle of the law shall not scape till all things be fulfilled whosoever therefore shall break one of these least Commandements and teach men so shall be called the least in the Kingdome of Heaven c a Matth. 5.17 18 19. If thou wilt enter into life keep the Commandements c. Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother b Mat. 19.17 18 19. Doe we make the Law of none effect through faith God forbid yea we establish the Law c Rom. 3.31 Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God d 1 Cor. 7.19 The publike confessions of the Churches of God in France e Art 23. and Belgia f Art 25. agree with this Doctrine Errors and adversaries unto this truth Whereby are condemned as most wicked and unsound the Opinions Of the Manichies who found fault with the whole Law of God as wicked and proceding not from the true God but from the prince of darkenesse a Aug. conâ— Faust epist 11. and 74. Of Brownist Glover whose opinion was that Love now is come in the place of the ten Commandements b Bredweb detect p. 119. Of Iohannes Istebius and his followers the Antinomies who will not have Gods Law to be preached nor the conscience of sinners to be terrified and troubled with the Iudgements of God c Sim. Paulimeth par 2. de lege Deâ— p. 54. Of Banister among our selves who held how it is utterly evill for the elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth d Bani error 8. Article Of the three Creedes 1 The three Creeds Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be received and beleeved For 2 they may be prooved by most certaine warrants of holy Scripture The Propositions 1. The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved 2. The three Creeds viz. The Nicene Athanasian and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved THis proposition the Churches of God both anciently and in these last dayes a Confess Helv. 2 c. 11. Gal. ar 5. Belg ar 9. Saxo ar 1. doe acknowledge for true The errors and adversaries unto this truth Therefore much out of the way of godlinesse are they which tearme the Apostles Creede A forged patchery as Barrowe doth a Bar. dis p. 76. and Athanasius Sathanasius Creede so did Gregorius Paulus in Polonia b Genebr l. 4. p. 1158. and the new Arrians and Nestorians in Lituania c Surius chro p. 320. My selfe some 28. yeares agoe heard a great learned man whose name upon another occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole and an Asse for his booke de tribus Elohim which refuteth the new Arrians against whose founders the Creeds of Athanasius and Nicene were devised Him attentively I heard but could never since abide for those words and indeed I never saw him since 2. Proposition The three Creeds viz. the Nicene Athanasian and of the Apostles may be prooved by the holy Scripture The proofe from Gods Word THan this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom we are to beleeve is for essence but one a Deut. 6.4 Mal. 2.10 1 Cor. 8.4 Eph 4.5 6. in persons three b Matth. 3.17 Gal. 4.6 1 John 5.7 viz. The Father the Creator c Psal 134.3 the Son the Redeemer d Esa 53.4 Rom. 5.18 Gal 3.13 Eph. 2.16 1 Iohn 2.2 the holy Ghost the Sanctifier e 1 Cor. 1.21 22. 1 Pet. 1.2 Next of the people of God which we must thinke and beleeve is The holy f Eph. 1.3 4. and 2.21 Col 2.22 and Catholike Church g Esa 54. 2. Psal 87.4 Acts 1.8 c. Eph. 2 14. Reu. 5.9 The Communion of Saints h Eph. 4.15 1 Cor. 10.16 Heb. â—0 25 1 Iohn 1.7 Pardoned of all their sinnes i Esa 44.22 Math. 18.23 c. Col. 2.13 And appointed to arise from death k Ioh. 5.28 1 Cor. 15. Phil 3.21 1 Iohn 6.39 and to enioy eternall life both in body and soule l Pet. 1.4 Reuel 21.4 The aduersaries vnto this truth Therfore we are enemies to all aduersaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarians Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sin standeth not in the following of Adam as the Pelagians doe mainely talk but 2 it is the fault and corruption of the nature of euery man that naturally is engendred of the off-spring of Adam whereby man is very farre gone from originall righteousnesse is inclined to euill so that the flesh lusteth against the Spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the Flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some doe expound the wisedome some the Sensuality some the affection some the desire of the flesh is not subiect to the Law of God
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
in iudgement are the Papists For first they maintaine That the Pope of Rome hath the power to iudge all men and matter but may be iudged of no man a Dist 40. c. Si Papa to decree without controulement against the Epistles of S. Paul b Câ—â— Ruinus to dispence even against the new Testament c Panorm fixtra de diuortris and to giue the sense and meaning of the holy Scripture to which sense or interpretation of his all and every man without contradiction must yeeld and obey d Hâ—rvaeâ— de potestate Papae Next they publish and hold that the power to iudge of religion and points of doctrine is either in Bishops onely as some of them do thinke e The mysteries of religion are committed to the trust of Bishops p â—bi tantum solendum est qâ—nd ad mâ—â—â— fâ—â—maâ— vitam perâ—â—net the common people are onely to know that which pertaineth vnto â—anne is and good behauiour saith Fryer Laâ—â—nc a Villavincence de forman conciâ—â— lib. 1. cap. 10. Nec gratia nec 〈◊〉 â—or a iâ—â—a vâ—rtus â—o quâ—endaâ—st in memoe iâ— vel ministâ—â— Ecclesie grâ—â—ter publican professionem sid iâ— It is sufficient for the members and Ministers of the Church to make open profession of the faith more is not required of them neither grace to iudge of doctrine nor any other inward vertue saith Petruâ— Ã Soâ—â— 4 Terâ— ca â—â—de Ec. The common and faithfull people may in a generality refuse and forsake all new doctrine dissenting from that which they haue learned and embraced Non autem vt doctrinam in particulari ex causis fundam mâ—â—â—â— sâ—â—s examini â—t sic proprio iudicio discuâ—â—nt quid â—rum quid sassum sit But they haue none authority to examine any doctrine in particular from the very causes and grounds and thereby search out what is true what false quod proprium est Ecclesinum â—â—ag â—â—â—is this they must leaue to the masters of the Churches to whom properly it bâ—longeth saith Stapl or in their Clergy only as others deeme Anâ—dâ—ae van Matth 7. and in the Church of Rome onely as all of them suppose g Sacrae scripturae â—â—â—sus naâ—vus indubitatus aâ— ecclâ—si◠〈◊〉 a est pâ—â—nâ—dus saith the forementioned Peâ—rus à Soâ—â— The natiue and true sense of the sacred Scripture is to be fetcht from the Catholike Church of Rome Assâ—r â—â—â—th de Eâ—c The whole Church throughout the world knoweth that the holy Church of Rome hath power to iudge of all matters nâ—que cuiquam â—ebit de eius judicio iudicare â—â—â—theâ— is at lawfull for any man to give any sentence of her iudgement â—â—la 9. q Câ—nâ—â—ia 4. Proposition The Church hath power to interpret and expound the Word of God The proofe from Gods Word TO interpret the Word of God is a peculiar blessing giuen by God onely to the Church and company of the faithfull though not to all and every of them For No man knoweth the Son but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him a Matth. 11.27 It is given to you to know the secrets of heaven saith our Sauiour vnto his disciples but to them it is not given b Mark 13.11 The manifestation of the Spirit is given to every man to profit withall For to one is given by the Spirit the Word of wisedome c. and to another prophesie c 1 Cor. 12.7 If any thing be revealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth d 1 Cor. 14 30 Ye haue an oyntment from him that is holy and yee have knowne all things c ye need not that any man teach you saith the Apostle Iohn e 1 Iohn 2.20 21 27. Hereunto subscribe the Churches in Helnetia f Confe Helv. 2 cap. 2. Wittemberg Confess Wit tomb câ—p 30. Boheme h Confes Bohe cap. 1. The Errors and adversaries unto this truth Many sundry are the adversaries vnto this truth whereof Some thinke that to expound the Word of God is so easie a matter as any Student endued with a good naturall wit by diligence and industry of his owne may doe the same Some teach how to interpret the Scriptures is too hard a thing for any mortall man to attaine vnto so did Iohannes de Wassalia a Aeneas Syl. and doe many Anabaptists Some though they acknowledge that diuers haue the gift to open the sense of Gods Word yet that some say they are not the knowne Preachers and writers in the reformed and Christian assemblies whom the Family of Loue in scorne doe tearme the Scripture-learned For saith the said Family It is meere lyes vntruth c. whatsoever the Scripture-learned through their knowledge out of the Scriptures institute preach and teach b H.N. euang c. 33. sect 11. 12. 13. They preach the letter c. but not the Word of the liuing God c Idem i. ex hor. cap 16. sect 18. but themselves onely have that gift neither every one of the Family but the illuminate Elders For to them it is giuen to know the truth d Idem in his Prov. c. 21. sect 2. and they are the Elders of the Godly-vnderstanding and of the manly-wisedome the e Sp. land cap. 7. sect 10. Primates or principals in the light f 1 Exhor cap. 14. sect 1. Some doe suppose that to interpret the holy Scriptures is not so much a speciall gift of God vpon some chosen persons as an ordinary power annexed to the state and calling of Popes Bishops and Clergy men g See the proposit next immediate aforegoing Others be so farre from giuing the people of God not being of the Clergy power to expound as they will not suffer them to reade nor so much as to haue the Scriptures by them in a vulgar tongue except it be their owne most corrupt and barbarous translation which but of late yeeres neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laity their most idolatrous and blasphemous Festiuals Legends Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogy of faith must be respected in the exposition of the Scripture The proofe from Gods Word FOrasmuch as no prophesie is of any priuate motion a 1 Pet. 1.20 and whatsoever interpretation man giueth if it agree not to the analogy of faith which St. Paul gave in commandement to be obserued b Rom. 12.6 is priuate interpretation speciall heed is to be had that one place of Scripture be so expounded as it agree with another and all to the proportion of Faith The Churches reformed approoue this assertion by their subscriptions c Confes Helv. 1. ar 2. 2. c. 2 Gal. 1. ar 7. Sax. ar 1.
to suffer q Acts 5.41 2 Tim. 4.7 8. and constant to endure all manner of afflictions r 2 Cor. 11.23 And this doe the Churches Protestant by their Confessions approve Å¿ Conf. Helv. 1. ar 25. 2. c. 18. Bohe. c. 9. Gal. artic 13. Belg. ar 31. Aug. ar 14. Wittem ar 20 Sue ar 13. The errors and adversaries unto this truth In error they remaine who are of opinion that The due election and calling of Ministers according to the Word of God is of no such necessity to the making of Ministers an erroneous fancie of the Anabaptists and Family of Love That women may be Deacons a Sigebert Elders and Bishops the former the Acephalians the latter the Pepuzians did maintaine A speciall care is not to be had both of the life and the learning of men or that wicked men of evill life ignorant men without learning Asses of no gifts loyterers which doe no good or favourers of superstition and idolatrie which doe great hurt are to be admitted into the ministerie They are causes which indeed are none to debarre men from the ecclesiasticall function as if men have beene twice married an error of the Russians b Liberus retum Mosco p. 20. b. be married c Coster Enc. controv c. 15. de coel sacerd have had certaine wives d Test Rhem. an 1 Tim. 5.2 have not received the Sacrament of Confirmation e Conc. Trid. sess 23. c. 4. have beene baptized of Heretikes f 1 quaest 1. vencum these may not bee Priests say the Papists or if either they have not been trained up in the family or be not Elders in the said Family of Love g Such ought not to busie themselves boot the Word H. N. document sent c. 3. sect 1. and 1. Exhort c. 16. sect 16. 24. Article Of speaking in the Congregation in such a tongue as the people understand not It is a thing plainly repugnant to the Word of God and the custome of the Primitive Church to have publike prayer in the Church or to minister the Sacraments in a tongue not understood of the people The Proposition Publike prayer and the Sacraments must bee ministred in a tongue understood of the common people The proofe from Gods Word THis assertion needeth small proofe For who so is perswaded as all true Christians of understanding are that what is done publikely in the Church by a strange language not understood of the people profiteth not the Congregation a 1 Cor. 14.6 9 14. edifieth not the weake b Ib. 17.26 instructeth not the ignorant c Ib. v. 9. inflameth not the zeale d Ib. 7.11 offendeth the hearers abuseth the people f displeaseth God g Mark 15 8. Ib. 11.16 bringeth religion into contempt h 1 Cor. 14.23 easily will thinke that where prayers be said i Conf. Helv. 2 c. 22. Wittem c. 27. Aug. de Missa artic 3. Suev c. 2â— or the Sacraments administred in a tongue not understood of the vulgar sort neither is the Word of God regarded nor the custome of the purer and primitive Church observed This article no Church doth doubt of and very many by their extant Confessions doe allow Adversaries unto this truth But there is nothing either so true or apparant which hath by all men at any time bin acknowledged so contrary to this truth In old time the Ossens made their prayers unto God alwaies in a strange language which they learned of Elexus their founder a Epip haer 19. and the Marcosians at the ministration of Baptisme used certaine Hebrew words not to edifie but to terrifie and astonish the minds of the weak and ignorant people b D. Iren. l. 1 c 8. In these daies the Turks performe all their superstitions in the Arabian language thinking it not onely unmeet but also an unlawfull thing for the common sort of persons to understand their Mahometane mysteries c An. Genfraeus aâ—lae Tuâ— l 2. The Iacobite Priests doe use a tongue at their Church ministrations and meetings which the vulgar people cannot comprehend d Magd. eccl hist Gen. â— 2 c. 5. The divine Liturgie among the Russians is compounded partly of the Greeke and partly of the Selavonian language e Alex Guag de relig Mose pag. 2 â—0 The Papists will have all divine Service Prayers Sacraments and that thorow out the world ministred onely in the Latine tongue but which few men of the common people doe understand some of them holding that it is not necessary that we understand our prayers f Test Rhem. annot p 463. and that prayers not understood of the people are acceptable to God g Test Rhem. an Mark 21.6 and all of them maintaining that he is accursed whosoever doth affirme how the Masse ought to be celebrate onely in a vulgar tongue h Si quis dixerit linguâ— tantuÌ„ vulgari Missam celeâ—â—an debere anathema â—it Conc. Trid. sâ—ss 21 cap. 9. 25. Article Of the Sacraments Sacraments 1 ordained of Christ be not only badges or tokens of Christian mens profession but rather they bee certaine 2 sure witnesses effectuall signes of grace and Gods good will towards us by which he doth work invisibly in us 3 and not onely quicken but also strengthen and confirme our faith in him 4 There bee two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those five commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreme Vnction are not to be counted for Sacraments of the Gospel being such as have growne partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God 10 The Sacraments were not ordained of Christ to bee gazed upon or to be carried about but that we should duly use them 11 And in such onely as worthily receive the same they have a wholesome effect or operation but they that receive them unworthily purchase to themselves damnation as Saint Paul saith The Propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certain sure witnesses and effectuall signes of grace and God his good will toward us 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimony is no Sacrament 9. Extreme unction is no Sacrament 10. The Sacraments are not to be abused but rightly to be used of us all 11. All which receive the Sacraments receive not therewithall the things signified by the Sacraments 1. Proposition The
beare Cruets to the Altar with wine and water and to carry about Candles and Tapers The superior is the order of Subdeacons Deacons and of Priests The Subdeacons are to reade the Epistle or Service time to prepare necessaries for ministration and to assist the Priest in ministration The Deacons duty is to reade the Gospel and also to assist the Priest in ministration The Priest his part and office is to minister Sacraments that is to say Baptisme Penance the Eucharist and to sacrifice for the quicke and the dead Anoiling of the sicke and Matrimony Others numbring the seven sacraments doe quite overpasse in silence the sacrament of Order and in place thereof mention the sacrament of Priesthood as Vaux of Bishopdome as Hugo the Cardinall or Archbishopdome as W. Paris These seven Orders say some Papists as Lombard d Lib. disc 24. cap. 1. are seven sacraments which added to the other sixe make 13. sacraments and are from Christ and his Apostles time e Test Rhâ—m aâ—â— ot marg p. 571. yea were instituted even by Christ himselfe f Ibâ—d annot Luke 22.19 Which their assertions are besides the Word of God For in the holy Scripture Where can it be seene that either orders as some can make one or seven Sacraments or Priesthood as others thinke is a Sacrament what element hath it what forme what promise what institution from Christ Where can any of those hideous titles of Porter Exorcist c. be found ascribed to any Minister of the new Testament or the manner of their creation or offices established Some Papists themselves doe write that all inferiour orders are not grounded upon Scripture but some of them come by tradition g Majoran clyp milit eccles lib. 1. c. 9. And Peter Lombard saith plainely that five of the seven Orders neither can be read in the Word of God nor yet were heard of in the Primitive Church h Lomb. lib. 4. diss 24. Where is it appointed to the Ministers of the new Testament onely to minister Sacraments or to minister moe then two viz. Baptisme and the Lords Supper By what one place of Scripture have Priests authoritie to offer sacrifice and that for the quicke and the dead also Where without extreame blasphemy can they shew that our Saviour Christ was a Porter an Exorcist an Acolyte c. and not alwaies in his Church a King a Prophet and a Priest 8. Proposition Matrimony is no Sacrament Matrimony is a state of life holy and honourable among all men a Heb. 1â— 4 Howbeit to say that the same is a Sacrament instituted and that by Christ as the Papists doe b Conc. Tâ—id Ses 7. cap. 1. Test Rhem. annot Ephes 5.32 Catech. Vaux Canis we cannot be induced and that for divers reasons For marriage or the wedded state was never commanded by God to be taken for a Sacrament Againe it hath neither outward element nor prescribed forme nor promise of salvation as a Sacrament should and Baptisme and the Lords Supper have Besides Matrimony may be entred into or not at our discretion But it is not at our choice to be partakers or not to participate of the Sacraments if we may come by them Moreover Matrimony was ordained even by God himself in the time of mans innocency c Gen. 24. Matth. 19.4 5 6. but the Sacraments of the New Testament were instituted by Christ Finally it was no sacrament to the Fathers afore and in the time of the Law and therefore is no sacrament to us Hereunto subscribe the Churches of God else-where d Conf. Helv. 1. ar 20. 37. 1. c. 19 29. Basil ar 5. Bohe. c. 9. Gal. ar 24. 35. Belg. ar 33. Aug. ar 25. 6. Saxon. art 12. 18. Wittemb c. 21. 26. Suc. c. 12. 15. all of us opposing our selves against the manifold adversities of this truth whereof Some have too highly conceived of the wedded state such are the Papists when they will have it to be a sacrament as hath been said and such were the Vigilantian Bishops who would take no men into the Clergie except they would be married first e D. Heron advers Virgil. Others againe too basely and badly thinke of Matrimony defending some of them how it is not meete that any man or woman should marry at all such were the Gnosticks f c 1. Epiphan the Marcionites g Tertul. contra Mar. lib. 4. the Tatians h Epiphan the Montanists i Euseb the Manichies k D. August de haeres the Hierarcites l Ibid. August and the Apostolikes m Epiphan That any man or woman should twice marry the husband or wife being dead of this minde were the Catharans n D. August de haeres Origen o D. Origen in â—oâ— 19. and Tertullian p Tertul. lib. de monog That some kinde of persons should never marry as namely those which have taken holy Orders q Test Rhem annot or be of spirituall kindred r Tim. 3.2 See more afterward artic 32. 1. Pet. Lombard lib 4. dist 42. By spiritual kindred which is between the partie that is baptized or confirmed and his Godfathers and Godmothers and also between the Godfather or Godmother and the parents of the child baptized or confirmed matrimony may not be either contracted or continued Canis catech c. 4. these errors the Papists doe hold Lastly that any persons should not be married but by popish priests thinking all those men and women not lawfully married which are coupled together by Protestant ministers and therefore have new married such persons So did the Papists both in the Low countries Å¿ Supplic of the Prince of Orange unto King Philip. and in France t Calvin epist fol. 266. and Chron. of France 8. Proposition Extreame unction is no Sacrament The Papists doe take Anoyling of the sick which they call extreme Vnction for a Sacrament whereof as they write The matter is oyle hallowed by a Bishop wherewith the sicke person is anoyled upon the Eyes Eares Mouth Nose Hands and Feet The forme of the words which the Priest speaketh when he doth anoint the sick person in the foresaid places is saying By this Oyle God forgive thee thy sinnes which thou hast committed by thine Eyes Nose Eares and Mouth by thine Hands and by thy Feet all the Angels Archangels Patriarches Prophets Apostles Evangelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister thereof usually is a Priest but may bee any other Christian The effect of anoyling is to purge and put away veniall sinnes committed by mis-spending of our senses as also sins forgotten In this Antichristian doctrine many errors bee contained For In respect of the matter the Papists make of a greasie matter a spirituall oyntment whereas there is none oyntment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediator betweene God and man Christ Iesus is blasphemed
no foules shall be saved but their owne said the Marcionites b D. Iron c. 1. c. 29. All men and women that sinne after Baptisme are undoubtedly damned In this error were the Montanists c D. Hiero. ap Marcel l. 2. and the Nonatians d D. Cypr. lib. 4. epist 2. Our salvation is of our selves so said Melchior Hoffeman an arch Heretike e Bull in contra Anabap. l. 2. c. 13. Man is restored to grace of Gods meere mercy without the meanes of Christs blood death and passion One of Matthew Haments blasphemous assertions f Holin seri f. 1299. The Saviour of Men is Iesus Christ a man and came into the world to save no women but men say some Papists g Dial. of Dives Paup 6. com and redeemed the superiour world only which is man h Jesuits catec 1. 8. cap. 10. p. 286. said Postellus the Iesuite and yet not all men neither for S. Francis hath redeemed so many as are saved since his dayes say the Franciscan Friers i Conf. S. Fr. The Saviour of women from her time till the end of the world is S. Clare affirme some k P. Mornaeus tract de ec c 9. other Papists as Postellus saith it is one mother Iane l Jesuits catec 1 8. c. 10. The Saviour of men and women is S. Mary through her virginitie say some m Dial. of Dives Paup 6. com c. 10. is S. Christina by her passion say other Papists n Dionis Cat. de 4. hom Novis ar 50. There is no sufficient sacrifice yet offered for the sinnes of the world One of Kets errors Christ hath satisfied and was offered onely for originall sinne an error of Thomas Aquinas Sinnes actuall and veniall are taken away by sacred Ceremonies o Test Rhem. an marg p. 258 by a Bishops blessing p Ibid. annot Mar. 19.12 by a Priests absolution q Vaux catech c. 4. Sinnes actuall and mortall be remised by a pardon from some Bishop or from the Pope of Rome r See ar 22. p. 2 2. Proposition The sacrifices of the Masse are most blasphemous Fables and dangerous deceits The Papists deliver how the Masse is a sacrifice a Test Rhem. an Mat. 24.15 a sacrifice propitiatory b Conc. Trid. sess 22. can 3. Catech Trid. Euch. s a sacrifice propitiatory for the quicke and the dead c Conc. Trid. Ibid. the same propitiatory sacrifice that was offered by Christ himselfe upon the Crosse d Catec Trid. Ibid. A sacrifice in which by vertue of a few even five words mumbled by a Priest Christ even that Christ which hung upon the Crosse is contained e Conc. Trid. ses 3. can 4. A sacrifice serving for all persons quicke and dead to purge them from their sinnes to ease them of their paines to satisfie for their punishment f Conc. Trid. ses 22. can 3. and for all necessities corporall and spirituall g Howl 7. reas A sacrifice propitiatory of Iesus Christ really offered to God the Father and that often in the honour of dead Saints h Conc. Trid. ses 21. c. 3 ses 22. can 5. A sacrifice wherein Christ is so gloriously as it is to be adored even with divine worship both of Priest and people i Ibi. ses 3. c. 5. A sacrifice meritorious to all men for whom it is offered although they be not living but dead not present but absent not endued either with zeale or knowledge but quite destitute of faith and that ex opere operato k Albert. Mag. de sacr Euch. Howl 7. reas Hereby are we to note first blasphemous Fables For It is a fable that the Masse is a sacrifice and that propitiatory a fable that a few words of a Priest can change Bread into a living Body yea many bodies with their soules and that of Iesus Christ God and man a fable that one and the same sacrifice is offered in the Masse which was offered on the Crosse a fable that the said Masse is any whit profitable for the quicke much lesse for the dead Next dangerous deceits For hereby men are to beleeve that Creatures may be adored contrary to Gods Word l Thou shalt not bow to them nor serve them Exod. 20.5 Christ is often offered contrary to the Scripture m Heb. 6.12 c. By his own bloud entred he in once unto the holy place c. He was once offered Ibid. 28. The Priest offereth up Christ contrary to the Scripture n Heb. 7.27 He offered up himself Sinnes be forgiven without blood contrary to the Scripture o Heb. 9.22 Without sh dding of bloud is no remission Christ dyed but once but dyeth daily contrary to the Scripture p Heb. 9 27. It is appointed unto men that they shall oâ—edye Faith is not necessary in communicants contrary to the Scripture q Heb 11.9 Without faith it is unpossible to please God We are to adore Christ as alwayes present contrary to the Scripture where we are taught to remember him absent r Luke 22.16 1 Cor. 11.25 The favour of God by money may be purchased from a Priest contrary to the Scripture Å¿ 1 Pet. 1.18 19. All which their fables and deceits doe tend to the utter abolishing of true religion Therefore justly have we and our godly brethren abandoned the Masse t Conf. Helv. 1. ar 22. 2. c. 29. 21. Basil ar 6. Bohe. c. 13. Belg. ar 35 Aug. de Missa ar 13. Saxon. ar 14. Wittem c. 19 Sue c. 19. Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christs Body and bloud v Conc. Trid. sess 6. c. 2. catech Trid. de Euchar. f. and the onely Soveraigne worship due to GOD in his Church x Test Rhem. annot Matth. 24.15 32. Article Of the Marriage of Priests Bishops Priests and Deacons 1 are not commanded by Gods Law either to vow the estate of single life or to abstaine from marriage therefore it is lawfull also for them 2 As for all other Christian men to marry at their owne discretion as they shall judge the same to serve better to godlinesse The Propositions 1. By the Word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marry at their owne discretion 2. It is lawfull by the Word of God for all Christian men and women to marry at their owne discretion in the feare of God 1. Proposition By the Word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marry at their owne discretion The proofe from Gods Word NEither the single nor the wedded life is injoyned any man much lesse any calling of men by the Word of God And that ecclesiasticall Ministers in particular may marry it is evident both from the Old and the New Testament From the Old Testament both