knoweth nothing c. 1. Tim. 6. v. 3. c. Thus thinke vve of the Scriptures and of the Churche So vvith vs do other Churches Confes of Heluet 2. cap. 1. Bohem cap. 1. Fran. art 5. Flan. art 7. VVit tem art 30 31. 32. Sax. art 11. Yet al of vs doe grant that the Churche As à faithful witnes maie yea of necescitie must testifie to the world vvhat hath bine the doctrine of God his people from time to time But be it far from vs that we should euer somuch as thinke which the Papistes vvil not sticke to write and say that The Church is to iudge the Scripture and not the Scripture the Church The Scripture is not of the escence of the Church for vvithout it à Church maiâ— be thought and veriâ— vvel So said Cusanus à Cardinal It had gonne better vvith the Church had there bine no scripture at al. The scripture because as they say It is vnperfect cannot Be the iudge It is obscure maie not Be the iudge It is ambiguous ought not Be the iudge He is an haereticke that cleaueth to the Scriptures as did Horstatus Such as bare witnesce vnto the truth By the shedding of their bloud in the daies of Q Marie are not martyrs but murtherets of them selues In this time By the sword are tyrans By life and doctrine be heretikes As á trustie register is to keepe and make knowen what the vvord of god which it hath receiued is This carefullie hath bine performed Before the worde vvas vvritten by the Patriarches After the vvord vvas commited to writing Before Christe his incarnation by the Iewes In christe his life time Luk. 4. 16. c Act. 13. 27. Act. 15 21. In the primitiue church 2. Cor 3. 15. 2. cor 8. 18. Colos. 3. 16. From Th'apostles time by the godlie Christians in th'uniuersal world This carefulnes in keepinge the vvord of God de clareth That the mother Churche of Rome is not the onely keeper of the holy write How cursedly theie offende vvhich so greatly esteeme The Ethiks of Aristotle as the S. scripture The Ods of Pindar as the Psalmes of Dauid The writings of men as the wordâ— of God 7 Of the people of God nothing must be obtruded vpon the Church to be beleeued as necessarie vnto saluatioÌ„ which is either contrarie or besides the worde of God So saith the scripture Deut. 4. 2. Prou. 30. 6 Eâ—â—k 20. vers 18. 19. 1. Cor. 3. 11. Gal. 1. 8. Gal 3. 15. Ephe. 4. 14 Col. 1. 23. Heb. 13. 9. 2. Iohn v. 9. 10. Reu. 22. 18 So vvitnes the Churches reformed Confes. Heluet. 2. art 2. Heluet. 1. artic 4. Basil. art 10. Bohem. c. 1 France art 5. Fland. ar 7 Saxon. art 1. VVittem cap. 30. 33 Sueuia art 1. VVhat soeuer is grounded thereon though not by expres tearmes to be red therin we doe reuerendlie embrace This maketh vs not to denie In doctrine The Consubstantialitie of our S. Christ with the Father and the holie Ghost as the Arians did A trinitie of persons in the Godhead vvith the Sabellians The iustification of faith onelie with the Papists The baptisme of Infantes with Anabaptists In ceremonies anie thing that tendeth vnto Comlines Order Edification But from the hart vve abhor vvhatsoeuer agreeth not with the cannon of the Scripture nor is grounded thereon Hence detest we Al the old haereuks The phatisies The Escees The Sadduces The SimoniaÌ„s The Menandeans The Ebeonits The Cerinthians The Gnostikes The Valentinians The Martians c. with The newe prophets of Basilides The manifestatioÌ„s of Marcian The misteries of the Manichies The Idolaea of the Scithians The Symbonia of Th'archoÌ„tikes The Cabala of the Iewes The Alcaran of the Turkes The Decretals of the Popes Al were haeâ—etiks vvith their curssed opinioÌ„s The Anabaptists of them namelie The Daui-geoâ— gainâ— The Libertines The Viteleis The Nicholaitans of Harrie Nicholas Papistes wherof Some commaunded that all the lawes of the Pope shoulde bee taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgrad that if the pope beleue there is no life to com as som Popes haue done wee must beleue it as an article of our faith and if the Pope carrie innumerable soules to hel with him yet he maie not be iudged so thought Pope Boniface the 8. Some haue published à newe Gospel called Euangeliâ—m aeternum spiritus S. which some saie doth so far excel the gospel of Christ as the caâ—nel surpasceth the shel the Sun the Moone and the light darknes 21. ARTICLE Of the auctoritie of generall Councels GEneral Councels 1 maie not be gathered together with-out the commaundement and wil of Princes And when theie be gathered together 2 for as much as theie be an assemblie of men whereof al be not gouerned with the Spirit word of God theie maie erre and some-times haue erred 3 euen in things pertaining vnto God Wherefore 4 thinges ordained by them as necessarie vnto saluation haue neither strength nor auctoritie vnlesse it maie be declared that theie be taken out of holie Scripture The Propositions 1 General Councels must be gathered together by the commaundement and wil of Princes 2 General Councels maie erre 3 General Councels haue erred euen in great matters of Religion 4 The things ordained by general Councels are so far to be embraced and beleeued as theie are consonant to Gods holie word 1 Great is the povver and auctoitiâ— of Kinges and Princes by the word of God For as the defence of Religion is committed vnto theÌ„ so must they see that al men do their duties That theis thinges maie the better be performed they are as iust occasion is offered not as men vnder the power of others to summon but as supreme gouernors within their territories and dominions to commaund al sortes of men to meete together and that either to th'inplanting of the truth where it is not or to the supprescing of sin errors idolatrie and superstition where or in whom soeuer it doth arise or is rooted Such Councels were holden In the time of the Mosaical gouernment by the commaundement of the most godlie Kinges Asa. 2. Chro. 15 9. c. Ezekiah 2. Chr. 29. 4 c. Iosiah 1. Chro. 34. 29. c. Since the Gospel hath bine receaued into Kingdomes and common-weales by Christian Princes and Emperors who gathered Councels General so called was the Councel of Nice by Constantinus Magnus Constantinople by Theodosius the elder Ephesus by Theodosius the yonger Calcedon by Marcian National and prouincial such for al were held at By the wil of Charles the Great Francoâ—urt Rhems Turon Cabilon Arelot Moguntia Auernia by Theodorit Matiscon by Gnutranus By â—hil debert Aurelia Paris And neuer yet hath there bine à councel either general or national either publique or priuate I onlie except the Councels held by the holie Apostles in à troblesome state time of the church when as yet ther were no
THE English Creede CONSENTING WITH the true auncient Catholique and Apostolique Church in al points and articles of Religion which euerie Christian is to know and beleeue that would be saued THE SECOND PART in most loyal manner to the glorie of God credit of our Church and displaieng of al haeresies and errors both olde and newe contrarie to the faith subscribed vnto by Thomas Rogers Allowed by auctoritie 3. ESDR 4. Magna est veritas praeualet AT LONDON Printed by Robert Walde-graue for Andrew Maunsel at the Brasen Serpent in Pauls Church-yard 1587. TAM GENERE QVAM VIRTVTE PRAECELLENTI D. CHRISTOPHERO HATTONO EQVITI AVRATO REGNI ANGLIAE SVMMO CANCELLARIO ALIIS QVE MVLTIS NOMINIBVS HONORATISSIMO VIRO SVO OPTIMO MAECENATI AC PATRONO THOM AS ROGERIVS POSTERIOREM HANC SYMBOLO ANGLICANO SVBSCRIPTIONIS SVAE PARTEM HONORIS GRATIQVE ANIMI TESTIFICATIONIS ERGO DEVOTE CONSECRAVIT 20. ARTICLE Of the auctoritie of the Church THe Church hath power 1 to decree rites or ceremonies and auctoritie 3 in controuersies of faith And yet it is not laufull for the Church 2 to ordaine anie thing that is contrarie to Gods worde 4 neither maie it so expounde one place of Scripture 5 that it be repugnant to another Wherefore although 6 the Churche be à witnesse and à keeper of holie writ yet as it ought not to decree anie thing against the same so besides the same 7 ought it not to enforce anie thing to be beleeued for necessitie of saluation The Propositions 1 The Church hath power to decree rites or ceremonies 2 The Church maie not appoint what rites or ceremonies it will 3 The Church hath auctortie to iudge in controuersies of faith 4 The Church hath power to interprete and expound the worde of God 5 The Analogie of faith must bee expected in the exposition of the Scripture 6 The Church is the witnesse and keeper of Gods word 7 The Church may not enforce any thing to be beleued as is necessarie vnto saluation that is either contrarie or besides the word of God 1 The Churches auctoritie to decree rites or ceremonies Is warranted in the worde of God By th' example of the Apostles who did ordaine rites or ceremonies as among other thinges that in the Church Men should not be couered 1. Corinth 11. 4. c. VVomen Should be couered 1. Corinth 11. 5. Should keep silence 1. Corinth 14. 34. A known tongue should be vsed 1. Cor. 14. 1. c. By the general perpetual commaundement of God himselfe whoe at al times wil haue euery thing in the Church to be done As being the auctor not of confusion but of peace 1. Cor. 14. ver 26. 33. 40. Honestlie By order Vnto aedification Is graunted in the publique Confessions of the Churches protestant as Confession of Heluet. 1. Artic. 13. Heluet. 2. cap. 22. 23. 24. Basil art 10. Bohem. cap. 15. 17. France artic 32. Fland. artic 32 Ausburg artic 4. 5. 7. 15. Sax. artic 20. Sucuia cap. 8. 14. VVittem cap. 27. 35. This power being giuen by the supreme auctoritie vnto the Churche theie doe greatly offend VVho by an extreme detestation conceaued against ceremonies do condemne Generallie al rites or ceremonies as do some fantastical spirites Particularlie some commendable ceremonies so is the celebration of the Sabbat disliked of certaine Familists VVhiche thinke the Church is tied precisely to obserue the ceremonies Of the Iewes so Did the False Apostles Cerdonits Cerinthians Nazarens Doe the Iewes Turkes Armenians Of the Romish synagogue in which error be The hot Papists The halfe Papistes the Fam of Loue. VVhich holde that either any one man or any certaine callinge hath power to decree appoint rites or ceremonies though of themselues good vnto the whole Church of God 2. As it is à cleere truth that the church maie ordaine ceremonies So true it is also that the Church hath no power to appoint what rites or ceremonies it will but they must make To the Nourishing and increase of loue and friendship among men Such Reteining of the faithful in the holie feare of God Such In the primatiue Church were the rites principalie about Baptisme Excommunication The L. Supper In these dais in the reformed Churches are the ceremonies touching For the Church to meete in The times The places In the Church The praiers The seruice The persons Not to the vpholding of vice or superstitious vanities among the people as theie do If of themselues theie be meetlie wiked and vngodlie as are Popish Masses Images in the Church If being in their owne nature indifferent yet being supersticiouslie vsed are vngodlie as are the difference of daies and meates and apparel c. when it is thought that such rites Do deserue remission of sinnes Are th'acceptable seruice of God Be of necessitie vnder the paine of Gods eternal cursse to be obserued of al and euerie man This is consonantor agreeable To the worde of God Eze 20 v. 18. 19 Matth. 15. 13. Mat. 7. 7 c. Luke 11. 46. Gal. 51. Col. 2. 8. c. Tit. 1. 14. To the sound CoÌ„fessions of Christ his church CoÌ„fes of Heluet. 2. c. 15. France art 33. Flan. art 32. Ausb art 7. 15 Sax. art 20. VVitteÌ„ art 35. Sueuia c. 14. But as light is vnto darkenes coÌ„traeie to al such As are of opinion that the Church hath absolute auctoritie to ordaine what lawes rites or ceremonies it thinketh good As wil make and that as theie saie by thâ—auctoritie giuen vnto the church of à ceremonie à matter of substance and of à thing of substance à ceremonie as theie do which turne the 2 commandemeÌ„ts of the Decaloge into à ceremonial lawe As both obscure the glorie of God by their Masses inuocatioÌ„ of creatures c. and frustrate the merits of our Sauior by their meritorious pardons fasting pilgrimages c. deface the holie Sacraments of Christ by the vain ceremonies of Antichrist hinder the preaching of Gods word by ouer mâ—nie tedious traditions and keep the people of God in daÌ„nable ignorance by preferring the ordinances of meÌ„ before th'institution of God and leaue that vndone which God hath commanded to be done to performe that which the Church hath coÌ„manded such are the Papists 3 Auctoritie is giuen to the Church and to euerie member of iudgement in the same to iudge in controuersies of faith and so in their places To embrace the truth To auoid and improue Antichristianitie errors And this is not the priuate opinion of our Church but The straight coÌ„mandemeÌ„t of God himselfe To teachers â— Tim. 4. 7. 1 Tim. 6. 20 Tit. 1. 9. Tit. 3. 10. To heaters Hier. 23 16. Matth 7. 15 Ioh. 10. 3 c Phil. 3 2. Heb. 13 9. 2. Pet. 3 17. 2 Iohn ver 10. To the whole Church Matt. 24. 23 1. Cor. 14. v. 20. 23. 24. 1. Thes. 5 21 Iam. 5 19. Iudes epist. Reuel 18 4. 1. Cor. 10. 15 The iudgement of our godlie brethren
in other places of the reformed Church name lie in the Confes. of VVittem art 32. Sueuin art 15. Sound in iudgment therefore theie are not VVhich being not of the Church of Christ wil notwithstanding take vpon them to iudg yea to condemne the doctrine of the Church of God as do The Machiauils The Iewes The Turkes The Papists The Fam. of Loue. The Anab. VVhich hold that the Pope alone hath power To iudg al men and matters but maie be iudged of none To make reuoke at his pâ—â—suâ—e what articles of Religion him listeth and that without controlment VVhich suppose there is No iudgment but in the Clergie so called None auctoritie to determine of controuersies in Religion but by the bookes of the dead Fathers Doctors Schole men as Thâ—â— Aquinas â—coâ—â—â— c. 4 To interpret the word of God is à peculiar blessing giueÌ„ by God onelie to the church or companie of the faithful though not to al and euerie of them For Saith our Sauiour Of men in general No man knoweth the Sonne but the Father neither knoweth anie man the Father but the Sonne and he to whom the Sonne wil reueile him Mat. 11. 27. Of his faithful disciples It is giuen to you to know the secrets of heauen but to them it is not giuen Matth. 13 11. Saith S. Paul vnto the church at Corinth The manifestation of the Spirit is giuen to euerie man to profit withal For to one is giuen by the Spirit the worde of wisedome c. And to another prophecie 1. Cor. 12. 7 c. If anie thing be reueiled to another that sitteth by let the first hold his peace 1. Cor. 14. 30. The Apostles Iames and Iohn do write vnto al the Church or people of God If anie man lacke wisdome let him aske of God Iam. 1 5. Ye haue an ointment from him that is holie and yee haue knowne al things c ye know the truth c ye need not that anie man teach you 1. Iohn 2. ver 20 21 27. Hereunto subscribe the Churches in Heluet. Confes. 2. c. 7. Bohem. Confes. c. 1. VVitteÌ„ Confes. c. 30. Al of vs iointlie opposing our selues Against those men which thinke that to expound the word of God is so easie à matter as anie student indued with à good natural wit by diligence maie do the same Against them that teach how to interpret or expound the Scriptures is too hard à thing for anie mortal man to attaine vnto such VVas Iohannes de VVessalia Are manie of the Anabaptists Against the fam of Loue who though they grant some can expound or open so far as is conuenient for man to know the meaning of God in his word yet that Some there saie are themselues and none other Against the Papists VVhich thinke that to interpret the holie scripture is not so much à special gift of God vpoÌ„ some chosen persons as an ordinarie power annexed to the state of Popes Bishops General Councels That are so far from giuing the people of God not being of the Clergie power to expound that theie vvil not suffer them to read no not so much as to haue the Scriptures in à vulgar tongue except it be their ovvne most corrupt and barbarous translation vvhich but of late yeeres neither and that in part too is granted But for the Scripture of God in place theie obtruded Festiuals Legends Rosaries Horaries Psalâ—eries of our Ladie 5 Forsomuch as no prophecie is of anie priuate motion 2. Pet. 1. 20. and whatsoeuer interpretation man giueth not agreeing to Th'analogie of faith which S. Paul from God gaue in commandement to be obserued Rom. 12. 6. is à priuate interpretation special heed is to be had that one place of Scripture be so expounded as it agree with another and al to the proportion of faith This do the Churches protestant so like of as theie approue the same by publique Subscription as maie appeare in the Confession of Heluet. 1. art 2. Heluet. 2. c 2. France art 7. Saxon. art 1. VVittem ca. 30. 31. 33. Sueauia art 1. This wil not be granted of the Antichristian synagogues whereof Some thinke that the Scripture may be expounded in what sense and to what purpose we wil as the Helchesaits Papists among whome theie be which from this opinioÌ„ do tearme the most holie word of God in reproch A shipmaÌ„â— hoase A leaden rule A nose of waxe Some condemne al interpretation of the word as vnnecessarie theie being taught as theie saie of God himseÌ„lfe such are the Libertines Some depend vpon visions and Reuelations as the Euthusiasts Anabaptists Some dislike of the literal calling it à Grammatical sense and so prefer the Allegorical exposition that theie cal it the spiritual sense of Gods word and therbie make vvhat them list of the Scriptures most monstrouslie as the Originists Fam. of Loue Some vvil haue of euerie place of Scripture an exposition Analogical Allegorical Historical Moral As the curious Thomists Monches Some are addicted to an interpretation vvhich theie cal mystical and prophetical as the Bâ—â—â—ardists Some thinke th'interpretation vvhich the Church of Rome maketh of the Scripture vvhatsoeuer it be is the od and the onelie true sense of Gods vvord as Harding doth Some deeme that as the Church by time doth alter so th'interpretation of the Scripture also maie varie vvhereby that vvhich in Th'apostles time vvas à truth in theis daies shal be an error and contrarivvise in this error vvas Cardinal Cusanus 6 Though the church hath power to heare determine in controuersies of saith as alreadie hath bine prooued yet hath the Church auctoritie nei ther to iudge the worde of God not to iudge otherwise than the word of God doth iudg For it is said To the church Novve I besceche you brethren marke theÌ„ diligentlie which cause diuision and offences contrarie to the doctrine which ye learned and auoid them Rom. 16. 7. Heare him euen Christ Math 17. 5. To him giue al the Prophets vvitnesce Act. 10. 43. Search the Scriptures Iohn 5. 39. VVhosoeuer transgresceth and abideth not in the doctrine of Christ hath not God 2. Iohn vers 9. Yee are no more straungers and forreners c. and are built vpon the foundation of Th'apostles and Prophets c. Ephes. 2 19. Heereby shal yee knowe the spirite of God c. 1. Iohn 4. 2. Of the holie Scripture The worde is the truth Iohn 17. 17. The whol Scripture c is profitable to teach to improue to correct to instruct in righteousnes that the man of God maie be absolute c. 2. Tim. 6. ver 16. 17. They haue Moses and the Prophets let them hear them Luk. 16. 29. VVee haue also à most sure vvorde of the Prophets to the which ye do wel that yee take heede c. 2. Pet. 1. 19. If anie man teache otherwise consenteth not to the wholsome wordes of our L. I. Christ and to the doctrine which is according to godlines he is pust vp
christian Princes couÌ„tenauncing the truth either begunne or ended to the glorie of God But it hath bine I say not onelie called but confirmed also by some godlie Emp. King or Queene This in effect is granted by the confes Heluet. 2. cap. 30. Heluet. 1. art 26. Bohem. cap 16. Fland. art 36. Sax. art 23. VVittem cap. 35. Sueuia in the Perorat As al other godly and true propositions besides So hath this bine oppugned that diuers lie For some thinke That Emperors and Princes be the Pope his Summoners and not of themselues absolute commanders of Councels There ought no Councel to be kept without the determinate consent of the Bishop of Rome Harding No Councel euer yet had firme auctoritie which was not coÌ„firmed by the Bishop of Rome Duâ—aeus The Popes of Rome vvhome theie cal the successors of Peter and not christian Princes haue auctoritie and power of making laws of calling Councels c. The Rhemists vpon the 16 of Mathevv That vvere the Pope à good man as he is Antichrist he might or he being wiked other good Bishops though subiects vnto the ciuil Magistrate maie cal Councels together at their discretion vvhich derogateth not à little from th'auctoritie of à christian King or Prince 2 General Councels consisting Of men who maie erre nothing more easilie Of manie men and they differing in VVhereby distractions of opinions ofteÌ„ do arise Yeates Riches Learning IudgemeÌ„t Calling Auctoritie Of manie men whereof the wiked are for number commonly the maior part and the better in outwarde countenance of the world Of men not al nor alwaies Gouerned with the Of god Spirit word Gathered together in the name of Christ. None of souÌ„d iudgement in Religion do dout but they may erre If Paphnutius had bin absent at Nice the Councel had erred If Hierome had bine avvay at Calcedon the Councel had erred At aâ—ie time if some be beleeued be the Pope not present either perse or per Legatum no Councel but must erre Therefore Councels may erre That vvhich one Councel doth establish another vvil disanul Theie vvil not vve must thinke reuoke that vvhich is vvel decreed Therefore Councels may erre Therefore erre do the Papistes vvhich say The holie Spirit alvvaies is the director of Councels That Councels cannot erre 3 Councels both general and particular haue erred and that in matters of faith Confes. VVittemb cap. 33. For In the scripture we finde that It was ordained if any man did confesse that Iesus was the Christe hee shoulde bee excommunicat Iohn 9. 22 Iohn 12. 42. which could not be but by à Councel A Councel was gathered to suppres Christ and his doctrine Iohn 12. 47. A Councel consulted how they might take Iesus by subtlety kill him Mat. 26. v. 3. 4. A Councel sought for witnesse against Iesus to put him to death Mar. 14. v. 53. 55. A Councel bound Iesus and led him awaie and deliuered him to Pilate Mar. 15. 1. A Councel iudged our S. Christ A deceauer Mat. 27. 63. A blasphemer Luk. 22. 71. A Councel corrupted the soldiers and willed them to tell à lie Matth. 28. ver 12. 13. A Councel with-stood Peter and Iohn and commuanded them that in no wise they should speake or teach in the Name of Iesus Act. 4. vers 5. 6. 18. A Councel Caused Th'apostles to be beaten Act. 5. 40. Commaunded that Th'apostles should not prech in the Name of Iesus Act. 5. 40. In auncieÌ„t writings of credit we maie read how contrary to Gods word By Councels Aâ—â—ianisme hath bine confirmed By Councels the books of foolish men haue bin made of equal auctoritie with the word of God By Councels Hath bin established Adoration of images Inuocation of creatures c. By Councels th'auctoritie of Princes hath bine depresced and the Pope and Clergie aduaunced aboue all Princes The truth heereof moued Hilary to call the Synode of Mediolane the Synagogue of the malignant Saint Augustine vnto Maximinus to write Neither ought I to obiecte against thee the Synode of Nice nor thou against mee the Synod of Ariminum Nazianzen openlie to pronounce that he neuer sawe anie good end of à Councell The Frenche King his Embassador to saâ—e in the chapter of Trent that scarsely anie good at all or verie little came by Councels to the state of christendome Cornelius Bishop of Bitonto to break out into theis words in the face of the Church at Tridâ—t I would that with one consent they had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicuâ—us This notwithstanding the Papists do continue in an erroneous opinion that Councels cannot erre ¶ The Antithesis in this and the other part of the subscription wil easilie make apparant what by this proposition is set-downe 4 General Councels we simplie condemne not yet do wee not ground our faith vppon anie Councel but onelie vppon the word of god Therfore in general Councels VVhat-soeuer is agreeable to the written vvord of god we do reuerendlie embrace VVhat-soeuer is contrarie vnto or besides the vvil of God reueiled in his vvorde vve do carefullie auoide And So are vvee commaunded to do euen by God himselfe Deut. 12. 32 Iohn 1. 7. Ezek. 20. v. 18. 19. Gal. 1. 8. Thus think the godlie churches reformed Confes. of Heluet. 2. c. 18. Bohem. cap. 1. Fraunce art 5. Flan. art 7. VVittem c. 33. Contrarie heere vnto th' opinion of the Papists concerning couÌ„cels is that Theie do binde al nations So did Pope Hormisda decree Some couÌ„cels and namelie the Councel of Nice Constantinople Ephesus Chalcedon So thought Pope Gregorie the great Al Councels so did Campion suppose were of aequal auctoritie with the worde of God 22. ARTICLE ⧠Of Purgatorie THe Romish doctrine concerning 1. 2 Purgatorie 3 Pardons worshipping and adoration 4 aswell of images 5 as of reliques 6 and also inuocation of Saincts is a fonde thing vainelie inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romishe doctrine touching 1 Purgatorie 2 Purgatorie 3 Pardons 4 Worshipping and adoration of Images 5 Worshipping and adoration of Reliques 6 Inuocation of Saincts Is a thing Not warranted by the Scripture Contrarie to the worde of God 1 It is graunted aswel of the Romish or false as of the true Church that none vncleane thing can enter into the kingdome of God And because al meÌ„ either haue bine or stil remaine vnclean therefore theie are or must bee purged from sinn But in the manner of purging them who are vnpure thei do greatlie differ For the true church looking into the vvorde of God doeth finde that vvee are sanctified or made cleane in diuers respects diuerslie By Baptism Ephes. 5. v. 25. 26. By the word preached Iohn 15. 3. By the bloud of Christ â— Ioh 1. 7. Tit. 2. 14. Heb. 1. 3. By the spirite of God 1. Cor. 6. 11. And that in this life and
3. 4. 2. Chron. 14. 3. 34. 2. c. Not bowed vnto idols 1. Kin. 19. 18 2. Chro. 34. 2. Dan. 3. Rom. 11. 4. c. Curseth The images Deu. 7. 25. 27. 15. Iere. 51. vers 47. 51. 10. 11. The image makers Deu. 27. 15. Isa. 44 9. c. The image seruers or vvorshippers Deut. 27. 26. Psal. 97. 7. Isa. 42. 17. 44. 11. Hereunto with vs the Protestant Churches euerie vvhere do subscribe namelie Confes of Helue 2. c 3. 4 Basil. art 10 6. 3. Bohe. c. 3. 17 Franc. art 1. Ausburgh art 1. Sax. art 22 VVit c. 1. 23 Suâ—a art 22 The Romishe doctrine contrarie to the word of God doth allowe and not onelie allow but publiquelie erect and not onelie erect but adore and not onelie adore images but accursce more than so condemne to the fire as haeretiks such as wil not wor shipp images and th'images too which is most abhominable Of God himselfe euen of god The whole blessed and incom prehensible Trinitie with three faces in one head The Father and that in the likenes of an old man with à long white beard The sonne in the similitude of à man hanging on the Crosce The holie Ghost in the shape of à Doue Of God his creatures Of Angels Alwaies with wings Sometimes with à pare of ballance as S. Michael Of men as of as it were Moses with hornes Th'apostles with trenchers The B. virgine with Haire fâ—isled Costlie garments Of base thinges Agnus Deis of ware VVafer cakes of flower Crosses of Gold Siluer Stone VVood. Paper c. 5 Of al the erroneous opinions among the papists vvhich are infinite none is more to the illusioÌ„ of wel meaning christians than their doctrine concerning worshiping and adoration of the Reliques of Saints A doctrine In the Scripture No where to be found Forbidden Deut. 6 13 Matth. 4 10. In the purer time of the Church no where to be heard In al reformed Churches at this time vtterlie condemned as in part by some testimonies extant euidentlie maie appeare Confes of Hel. 2 c. 5. Hel. 1. art 11. Basil. ar 10. Bohem c. 17. Franc. ar 24. Yet such is the Satanical boldnes of that Antichristian Synagogue that as theie wil delude men with the reliques of Saincts which are not so So likewise theie teach the people which is most abominable to giue diuine adoration honor vnto them Hence Saith one and that in â— general Councel In like â—ort do I worship and honor and salute the Râ—â—ques also of Saincts as of the champions and fighters for Christ as of them who haue obteined fauor from God both to minister remedie to heale diseases to cast-out diuels c. Some do praie vnto S. Benedict whose reliques theie had stolen O Benedict after God our onlie hope leaue vs not orphans who art come hether not through our merits but for the saluation of manie soules Haue some published That the bodies of Saincts and specialie the Reliques of the blessed Martyrs are with al synceritie to be honoured as the members of Christ c. If anie denie this sentence he is to be thought not à Christian but an Eunomian and Vigilautian The Councel of Trent hath decreed that theie are to bee taken for damned which affirme howe worship and honor is not to be giuen vnto the Reliques of Saincts c. Of this preposterous deuotion Theie haue appointed à certaine Seruice for the holie Crosce where-on Christ was hanged Theie haue made à feast for the Speare and Nailes wherewith Christ was launced Theie haue canonized for à Sainct the Chains which bound the Apustle Sainct Peter To saie nothing of the adoration theie giue To the Hair Milk Smock of the B. virgine To the Head Haire Thombe Coate of Iohn Baptist To the Breaches of Ioseph To the Sworde Hand-kirchiefe of S. Paul To the Keies of S. Peter To manie things which of modestie I wil not mention but ouerpasse 6 The Christian exercise of praier is à dutie which may not be securelie omitted or vainlie abused And though manie things in praier be necessarilie to be obserued yet à special point is that in our supplications and praiers we cal onelie vpon God For so to do we are Commanded euen of God himselfe Psal. 50 15. Matth 6 9. Luke 11 2. Allured by manifold Promises of large blessings Psal. 50 15. Matth 7 11. Luke 11 13. 18. 7. Iohn 16 v. 23 24. Examples of godlie men of Patriarchs Abraham Gen. 13 4. Isaak Ge. 26. 25. Iaacob Gen. 32 9 c. Prophets Daniel Dan. 9 16 c. Elias 1. K. 17 â— Ieremie Ier. 14 7. c. Centurions Acts 10 2. Publicans Luke 18 13. Apostles Paul Act. 16 25. and al his Epist Peter c. Acts 1 24. Al the elect in this world Luke 18 7. On th' other side to praie vnto anie creature that dead is beside Iesus Christ. In the Scripture there is no Law to command To prouoke Promise of blessing Example of godlie men or women As the church of God in the pureâ— times haue so in theis daies the Protestant Churches vtterlie mislike See Confes. of Heluet. 1. art â—1 Heluet. 2 c. 5 23. Basil. art 10. Bohem. c. 2. 17. France art 14. 24. Fland. art 20. Ausburg art 21. VVittem ca. 23. Sueauia art 11. 21. Therefore the Romish doctrine that Saints at to be praied vnto their dailic praieng as occasioÌ„ serueth vnto S. Agatha for fore breasts S. Benedict for poisoning S. Clare for fore eies S. Damian for phisick S. Erasmus for health in th'intrals S. Feriol for Geese S. Giles for baâ—â—ennes of women S. Hubbert for dogs S. Iob for the poxe S. Katherin for knowledge S. Loy for horses S. Margaret for women in â—â—â—uel S. Nicholas for children S. Otilia for the head S. Petronil for th'ague S. Quintin for the cough S. Ruffine for madnes S. Sebastian for the plague S. Thomas of Canturburie for sinners S. Valentine for the falling sicknes S. VVinefield for virginitie S. ✚ or Crosce for al things It is Vaine Not warraÌ„table by the worde of god Repugnant to the holie Scripture 23. ARTICLE Of Ministring in the Congregation IT is not lawful 1 for anie man to take vpon him th' office of publike preaching 3 or ministring the Sacraments in the Congregation 2 before hee be lawfullie called and sent t' execute the same 4 And those wee ought to iudge lawfullie called and sent which be 6 chosen and called to this worke 5 by men who haue publike auctoritie giuen vnto them in the congregation to cal and sende Ministers into the Lordes vine-yard The Propositions 1 None publiquelie maie preach but such as are auctorized thereunto 2 Theie must not be silent who by office are bound to preach 3 The Sacraments maie not bee administred in the Congregation but by a lawful Minister 4 There is a lawful Ministerie in the Church 5 Theie are lawful Ministers which be ordained by Men lawfullie appointed to
the calling and sending-forth of Ministers 6 Before Ministers are to be ordained theie are to be chosen and called 1 Manie are the duties enioined to euerie christian yet so is it ordained by the wisedome of God that none should as gouerne in the CoÌ„mon-weale so teach publiquelie in the Church but such as lawfully be called and sent to execute the same This By the Scripture is apparent where The godlie are commanded to preach before theie would speake so was The wiked are blamed for preaching before theie were sent Iere. 14 14. 23 21. 27 15. 29 9. Samuel 1. Sam. 3 4 c. Ieremie Iere. 1. 4. c. Ezekiel Ezek. 2. 3 c. Iohn Baptist. Iohn 1. 6. Iesus Christ who as he was sent Ioh. 20 21 so did he to preach send The 12. Apostles Mat. 10. 5 c. Mat. 28 19. c. Iohn 20 21. The 70. disciples Luke 10. 1. A commaundement is giuen vs to praie the Lord of the haruest that he would send-forth laborers into his haruest Matth. 9. 38. VVe do read that God hath ordained some in the Church to be 1. Cor. 12 28. Apostles Prophets Teachers VVorkers of miracles c. Christ ascended gaue some Ephes. 4 11. Prophets Euangelists Pastors Teachers By the publique Confession of manie Churches reformed is granted as Confes. of Heluet. 2. c. 18. Bohem. c. 9. France art 31. Fland. art 31. Ausb art 14. VVittem art 20. Sueaui art 13. VVherebie we signifie our selues to be aduersaries To all such as to their power do seeke th'abolishing of publique preaching as do subtile Papists and worldlie men To al such as publishe how the worde is not taught by the holie Scriptures and Sermons but onelie by the reuelation of the Spirit so did Muncer To al such as runne before theie be sent as do manie Anabaptists Schismatikes to carie disciples after them To al such as hold how theie which are able to teach and instruct the people maie and must so do and that not priuatlie but publiquelie though theie be not ordinarilie called and sent thereunto The doctrine of R. H. 2 As publiquelie to preach before men are sent is à greâ—uous fault so not to preach being sent is as great a sinne Hereunto â—eare witnes In the Scripture Iesus Christ whose wordes are theis Surelie I must also preach the kingdome of God to other cities for therefore am I sent Luke 4. 43. Peter and Iohn who being charged to speake no more in the name of Iesus said VVe cannot but speake that which we haue heard and sene Act. 4. 17. c. S. Paul For he writeth Necessitie is laid vpon me and wo is vnto me if I preach not the Gospel For if I do it willinglie I haue à reward but if I do it against my will yet the dispensation is committed vnto me 1. Cor. 9. v. 16 17. Th'apostles For though theie were beaten for so doing yet ceassed theie not to teach and preach Iesus Christ. Act. 5. 42. The godlie Churches at this present in the vvorld Confes. Heluet. 2. c. 18. Heluet. 1. art 15. Bohem. c. 9. France art 25. Ausburge art 7. VVittemb art 20. Sueauâ— art 13. This condemneth al such as take vpon them the office of publique preaching without performance of the same either through Ignorance that theie can not VVorldly busines that they maie not Negligence that theie wil not Feare of troubles that theie dare not Preach the word of God 3. To minister the SacrameÌ„ts in the CoÌ„gregation euerie man maie not presume but theie are so to do as be lawfullie called sent for that purpose Heb. 5 4. as they be whose office publiquelie is to teach instruct the people of God For so we maie read In the Scripture that the preachers of the word are to be the ministers of the Sacraments For both Christ by his auctoritie did command his disciples as to preach so to Baptize Matth. 28 19. Celebrate the Lord his supper Luke 22 19. 1. Cor. 11 â— 24 25. Th'apostles other ministers in the purest times whome the godlie ministers in theis dâ—ies do succeed did not â—nclie preach but also Baptize Act. 2. 38 c Act. 8. v. 12 13. Act. 9 47. Act 16 v. 31. c. Iohn 1 25. 1. Cor. 1 14. c. Minister the Supper of the Lord Act. 20 7. 1. Cor. 10 16. In the Christian Confessions of the Churches reformed Confes. Heluet. 2. c. 18. Bohem. c. 9. France ar 25. 31 Ausb art 7. VVitteÌ„ art 20. Sâ—â—â—ia art 13. In saieng that none maie minister the Sacraments in the Congregation before he be lawfullie called and sent to execute the same the meaning is not as I take it that priuatelie in houses either lawful ministers vpon iust occasio 〈…〉 〈…〉 aie not or others not of the ministrie vpon anie occasion in the peace of the Church maie administer the Sacraments For though it be lawful for almen in their places to teach to exhort to reprehend to praie and that continuallie and in al places yet maie none minister the Sacraments but such as are publiquelie auctorized so to do The contrarie where of neither by anie commandement from God noâ— example in Th'apostles time can be shewen Hereby we declare our selues not to fauor th' opinion that Publiquelie some maie minister the SacrameÌ„ts which are not meerlie and ful ministers of the word Sacraments Priuatelie the Sacrament of baptisme maie be ministred by anie man yea by women if necessitie â—o vrge 4 God for the gathering or erecting to himselfe á Church out of mankinde and for the wel-gouerning of the same hath from time to time vsed yea doth also and to th' ende of the worlde wil vse the ministerie of men lawfullie called there-vnto by men A trueth most euident In the holy Scripture Mark 16. 15 Ephes 4. 11. 1. Cor. 12. 21 Matt. 28. 20 Iohn 14. 16. In the sound Confessions of the pureâ— Churches of this time Confes. Heluet. 1. art 15. Heluet. 2. ca 18. Bohem. c. 8. 9. 14. France art 25. 29. 30. 31 Fland. art 30. 31. Ausburgh art 7. Sax. art 11. VVittem art â—0 Sueaue art 13. 15. This proposition I had ouerpassed in silence had I not read in á certaine booke that in theis daies No Ministers haue the Pertaining to á Minister 〈…〉 ng Sending Auctoritie It wil hardlie be sound in al the world that anie Minister Lawfullâ—e called Is Shalbe 5 S. Paule in the beginning of his Epistle vnto the Galathians giueth vs to obserue the diuers sending-forth of men into the holie Ministerie whereof some are sent 1 By god For by God the Father Iesus Christ Iohn 20. 21. Iohn Baptiste Iohn 1. 6. God the Sonne in his state Mortal the 〈◊〉 Apostles Math 10. 5. 28. 19. Glorious immortal S. Paule Act. 9. v. 3. 15. VVere called and sent This calling is special extraordinarie And thei so called were Adorned with the gift of miracles as wer I. Christ his Apostles but not Iohn
vpon the word of god is to speake soule errors vntruths For in al the holie Scripture there is no mention It is an error to saie there is anie other ointmeÌ„t giuen to the strengthning of the church militant besides the holie Ghost 1. Iohn 2 27 Of the matter that it must be Chrisme that made of Oliue oile and Baulme and consecrated of à Bishop Of the forme that either the Bishop must signe him that is to bee confirmeâ— vvith the signe of the Crosse or that anie Godfather c should be thâ— at c. Of the minister that 〈◊〉 must be à Bishop thaâ—â— to confirme Of th' effects that therebie Sinnes are pardoned 〈◊〉 â—emised The grace Baptisme iâ— made perfeâ—â— c. It is an error to thinke that anie 〈…〉 can giue heauenly graces to any 〈…〉 It is an error t'ascribe saluatioÌ„ to 〈…〉 and not onelie to Christ. It sauoreth of Donatisme to measures dignitie of the Sacraments by the 〈…〉 thinesse of the Ministers It is an error that men cannot be 〈…〉 fect Christians vvithout Popish Câ—â—mation It is an error that by Confirmation holie Ghost is giuen to the ful â— The Sacrament of Repentance which is baptisme Luk. 3 3. we allow but that Popish poenance is à Sacrament we altogither denie As of CoÌ„firmation so of PoenaÌ„â—e th' aduersaries do publish foure things to be noted and none of theÌ„ trulie grounded vpon the word of God First the matter which of the Papists some do saie is Th'actioÌ„s of the poenitent person that is to saie Th'absolution by the Priest Sufficient contrition of hart Perfect CoÌ„fession Of al sinnes and that in particular Of al circumstances as of place time c Satisfactions in works vvhich maketh à ful amends for al offences Secondlie the forme which In the Priest is the words of absolutioÌ„ which the priest vttereth ouer the sinner In the persoÌ„ poenitent is His kneeling down at the priests feet His making the sign of the crosse vpoÌ„ his breast His saieng benedicite to his ghost lie father The priest beareth the person of God is the lavvful iudge ouer the poenitent and may Absolue from the gilt of sinne Inflict à punishment according to th' offence Thirdly the Minister who Ordinarilie is the Curat of euerie parish Extraordinarilie and in the time of extreeme necessitie or by licence anie Priest Yet some sinnes are so grecuous that non may absolue them but The Pope oâ— his Legat as Burning of Churches Violent striking of à Priest CouÌ„ter feâ—ting the pops Buls The bishop or his poenitentiarie as Incest Breaking of vowes Robbers of churchs Haeretikes Adulterers c. Fourthlie th'affect Hereby they say à poenitent sinner is FroÌ„ al sin as when he was newly baptized Purged Absolued Made cleane Enriched vvith spiritual gifts and graces The consideratioÌ„ here of hath moued the churches reformed to condemne this Antichristan Sacrament of paenance as hauing no vvarrant froÌ„ the word of God Confes of Heluet. 2. c. 14. 19. Behem cap. 4. Ausburg art 3. 11. 12. Saxon. ar 16. 17. VVittem art 13. 14. 15. Sueaue cap. 20. The blasphemies are outragious and th' error manie monstrous comprised in this doc trine of popish poenance For VVhereas they saie the Sacrament of poenance was instituted by christ himself it is most false For as they teach it neither the matter noâ— the form noâ— the Priest noâ— th' effect thereof can bee drawne from the vvord of God They say Poenance is a Sacrament yet can they shevv no element it hath to make it à Scacrament Popish Contrition is against the truth For none is sufficientlie contrite for his sinnes To confes al sinnes and that one after another with al circuÌ„stances vnto à priest as it is vnpossible so is it erroneous and neuer enioined by God nor practised by anie of God his Saints that vve can find in the holie Scripture That anie man can satisfie for his sinnes it is blasphemous against the merits of Christ yet do the Papists teach it and besides that one man maie satisfie for another An vntruth is it that any priest Bishop or Pope hath povver to forgiue sinnes or can enioine anic punishment that can make an amends to God for the least offence If Poenance purge men and make them cleane from al sin then is there à time when meÌ„ in this life be perfect which tendeth greatlie to th' error of the Catharans Donatists and Pelagians That Baptisme is à token that original sinne onelie and not actual sins besides vvhich th'elect seruants of God shal commit are pardoned it is against the vvord of God The doctrine that they vvhich vvillinglie depart out of this vvorlde vvith-out shrife are damned vvhich thing the Papists do hold is à damnable doctrine and to be eschevveda â— The church of England and of other places reformed do acknoledge an order of making miâ—â—â—ers in the Church of God where al things are to be done by order But that order is à Sacrament none but disordered Papists wil grant and yet they obserue none order in speaking of the â—ame For among them Some do make 7. orders whereof some be Inferior as th' order of Porters whose office is To keepe the doore T' expel the wiked To let-in the faithful 2 Exorcists or Coniurers which haue power t' expel diuels 3 Lectors or Readers who are to read lessons and scripture in the Church 4 Acolytes or Candle-bearers hauing auctoritie To beare cruets to th' altar with wine and water To beare candles and tapers Superior as th' order of 5 Subdeacons who are To read Th'epistle To prepare necessaries for ministration T' assist the Priest in ministration 6 Deacons their dutie is To read the Gospel T' assist the Priest in ministration 7 Priests to whom auctoritie is giuen to minister Sacraments that is to saie Baptisme Poenance The SacrameÌ„t of Th' alter and to sacrifice for the quicke and the dead Annealing of the sicke Matrimonie Theis 7 Orders say some of the Papists Are 7. Sacraments as Lombardus so there be 13. Sacraments Make but one Sacrament VVere not onelie instituted but entered-into by Christ himselfe Some numbring the seuen Sacraments do quite ouerpasse in silence the Sacrament of Order and in place thereof mention the Sacrament of Priest-hood Alwhich things are both besides and also coÌ„trarie to the word of god For in the Scripture VVhere can it bee showen that either Orders as some caÌ„ make either one or 7. Sacraments or Priest-hood as others thinke is à Sacrament what element hath it what forme what promise what institution from Christ VVhere can anie of those hideous titles of Porter Exorcists c. be found ascribed to any minister of the new Testament or the maner of creating or their offices established Some papists do write that al th' inferior Orders are not grounded vpoÌ„ scripture but come by traditioÌ„ Clypeus Milit. Ec. l. 1. c. 9 Lomb. saith plainlie that fiue of the 7. Orders neither
11 True it is that euerie one which receaueth the Sacraments receiueth not therewithal the things signified by the Sacraments that is Forgiuing of sinnes or other spiritual graces freelie for Christ his sake For we do find that Some do receiue the Sacraments and the things signified by the Sacraments So did Cornelius receiue the Sacrament of Baptisme Acts. 10 47. The Lords Supper The good disciples The godlie Corinthians Some receiue the Sacraments but not the things signified by the Sacraments So receiued Simon Magus baptisme Acts. 8 13. Iudas the L. Supper Iohn 13. 26. So receiue the 1. Cor. 11 27. c. Atheists Libertines Impenitent persons Some receiue not the Sacraments and yet are partakers of the thing signified by the Sacraments Such à communicant vvas the theefe vpon the Crosse Luke 23 v. 43. 44 This maketh vs to conceiue vvell Of those men and vvomen vvhich vvold and cannot communicate with the godlie Of the children of Christian parents vvhich die afore theie be baptized Furthermore it is appatent hovv Saluation is promised to theÌ„ vvhich are baptized yet not simply but if theie do beleeue Mar. â—6 16. VVhosoeuer shal eat the bread or drinke the cup of the Lord vnvvorthilie shal be giltie of the bodie and bloud of Christ. 1. Cor. 11 27 The same do the god lie Churches in their CoÌ„fes testifie vnto the vvorld Confes. Heluet â— c 19. 21 Heluet 1 ar â—0 Basil ar 5. 6 Boem c. 11. 13. Fran. ar 34. 36. 37 Flan. art 33 35. Ausb art 3. 13. Sax. art 13 14. VVit c. 10. Suea c. 17. The Papists therefore be in à vvrong opinion vvhich deliuer that The Sacraments are not onelie seales but causes of grace The Sacraments giue grace euen because theie be deliuered and receiued ex opere operato That is à cause of vnvvorthie receiuing the Sacraments vvhich in deed is none as if a man or vvoman do communicate before he haue made à ful confession of al his sinnes vvith their circumstances vnto à Priest The lacke of à true and liuelie faith is not à cause vvhich in deed is the greatest cause in th' elder sort of vnvvorthie receiuing the Sacraments 26. ARTICLE Of th'un vvorthines of the Ministers which hinder not th' effect of the Sacraments ALthough in the visible Church the euil be euer mingled with the good and sometime the euil haue chiefe auctoritie in the ministration of the worde and Sacramentes yet for asmuch as theie doe not the same in their owne name but in Christes and doe minister by his commission and auctoritie 1we maie vse their ministerie both in bering the word of God in the receiuing the Sacraments Neither is th' effect of Christes ordinance taken awaie by their wikednes nor the grace of Gods gifts diminished from such as by faith and rightlie doe receiue the Sacraments ministred vnto them which are effectual because of Christes institution and promise although theie be ministred by euilmen 2Neuerthelesse it appertaineth to the Discipline of the Church that inquirie be made of euil Ministers and that theie be accused by those that haue knowledge of their offences and finallie being founde guiltie by iuste iudgement be deposed The Propositions 1 Th' effect of the worde and Sacramentes is not hindered by the badnesse of the Ministers 2 Euil Ministers are to be searched out conuicted and deposed but orderlie and by the Discipline of the Church 1 Of the ministers ecclesiastical the church is to conceaue Not too sinisterlie as though their vnworthines could make the word and Sacraments the lesce effectual to such as vvorthelie do heare and receaue them Not too high lie as if the dignitie of their calling vvere cause good enough that what thei do or saie ex officio take happie effects This by The scripture is autorized which teacheth vs that euen The wiked Are to be heard The scribes and Pharises sitting in Moses chaire Math. 23. 1. Preaching Christe though through enuie strife and contention Phil â— 15. Maie minister the Sacraments as did th'ordinari Iewish Priests and of them verie manie moste wikced both afore and vvhen Christe came into the world The beste are but The ministers of God 1. Cor. 4. 1. Gods laborers 1. Cor. 39. The purer churches of our time is abundantlie testified Confes. Heluet. 1. art 15. 20. 22. Heluet. 2. c. 18. 19. 20. 21. Bohem. c. 11. 12. Franc. ar 26. 28. 34. 36 38. Fland. art 33. 34. 35. Ausburg art 8. Saxon. art 11. 13. VVittem art 32 Sueau art 13. Neither is hee whosoeuer that planteth anie thing neither he that watereth but god that giueth the increase saieth S. Paul 1. Cor 3. 7. And à signe of à good spirit it is to regarde not so much who speketh or ministreth as what is vttered and offered from God The due consideration heereof vvill both settle vs the more deeplie in the truth make vs the more earnestlie to abhorre th' unsound opinions Of the VVho taught that the Sacraments are holie vvhen theie be administred by holy men not els Donatists Peâ—lians Of Th'anabaptists which wil not haue the people to vse the ministrie of euill ministers Thinke the seruice of wiked ministers vnprofitable and not effectual Of R. H. publishing that it is the calling or dutie of euery Christian not to communicate where there is a blinde dumme ministerie Of the Papists For who seeth not that theie tie the graces of God to the worthines of persons when theie deliuer that Some sacraments Bishops and non els as Confirmation and orders must minister From som sinnes the Priest from some the Bishop and from some the Pope onelie must absolue Hee which entereth into holie wedlock being afore in orders turneth backe after Satan and becommeth an Apostata 2 Though vvee hold that the ministerie of vviked ministers is not vtterlie to bee condemned yet thinke vve not that in the Church of God theie must alvvaies bee suffered For theie are Th'euil and vnprofitable seruaunts Math. 25. 26. Theis vvhich offend Math. 18. 8. Th'unfauorie salt Math. 5. 13. VVhich are carefullie to bee seene vnto and if admonitions vvill not serue deposed yet orderlie and by the discipline of the Church For that God vvhich appointed à gouernment for the ciuil state hath giuen auctoritie also to his Church to punishe offenders according to the qualitie of their offence And so vvee maie read In the worde of God Math. 18. v. 17. â—8 1. Cor. 5. 4. c. In the confessions of our neighbour churches Confes Hel. 2. c. 18. Bohem. c. 9. Sax. art 11. Sueau art 13 Then haue not as R H. writeth the people of God in euerie congregation auctoritie To depose vnâ—cet Ministers To punish offenders against the word of God 27 ARTICLE Of Baptisme BAptisme is 1 not onelie à signe of profession and marke of difference wherebie Christian men are discerned from other that be not Christened 2 but it is also à signe of regeneration or newe birth wherebie as by
an instrument theie that receiue Baptisme rightlie are graffed into the Church the promises of forgiuenes of sinne and of our adoption to bee the sonnes of God by the holie Ghoste are visiblie signed and sealed faith is confirmed and grace encreased by vertue of praier vnto God 3 The Baptisme of yong children is in anie wise to bee retained in the Church as most agreeable with th institution of Christ. The Propositions 1 Baptisme is á signe of profession and marke of difference whereby Christian men are discerned from other men that be not Christians 2 Baptisme is à signe or seale of the regeneration or newe birth of Christians 3 Infants are to be Baptized by the word of God 1 Howe the Sacramentes are tokens and therefore Baptisme is á signe of the true Church which be christians it maie be read Out of the vvord of God in the fifth proposition of the 19. Article In the publique vvritinges of the Protestant Churches Confes Heluet art 20. Heluet. 2. cap 19. 20. Basil. art 5. sect 2. France art 35. Flan. art 34. Ausburg art 13. Saxon. art 1â— This declareth that vvee are Christians and Not Nazarens who were And so as Hierome noted of them wet neither Iewes noâ— Christians with the Iewes circumcised VVith the christians baptized Not Euchyts who condemn Baptisme Not Maniâ—â—â—ans vvhich baptize not anie Not Cataphrygians vvhich baptize the dead Not Papists that baptize Bâ—lâ— and babels where-as none but reasonable creatures to be incorporated into the visible Church are to be baptized Not of Tho. Aquinas opinion that maketh the vovv or profescion of Moncherie as good à token of Christians as baptisme Not of OrigeÌ„ his mind vvhich Deâ—endeth à Baptisme of fire Thinketh hovv after the resurrection vvee shall haue neede of Baptisme 2 Baptisme of S. Paul is called the washing of the nevve birth Tit. 3. 5. of others the Sacrament of the nevve birth to signifie hovve theie which rightlie as al do not See art 25. pro. 3 â—â— receaue the same are ingrafted into the church 1. Cor. 12. 13. Are as by a seal from God assured That their sins be pardoned forgiuen Act. 2 38. Hovv theie are addopted to be children of god Tit. 3. 5. Are confirmed in faith Mat 16. 16. Doe encrease in grace by vertue of praier vnto Cod. Act. 22. 1. 9 This do the Churches reformed by subscription approoue Confes. of Heluet. 1. art 21. Heluet. 2. c. 20. Bohem. cap. 12. France art 35. 38. Flan. art 34. Ausburgh art 9. Saxon. art 13 VVittem c. 10 Sueau cap. 17. But no parte of the true Church doth thinke That Baptisme is onely à badge of our profession and nothing auaileable vnto euerlasting life as some Libertines do hold which the Bannisht do saie That the vvater at Baptisme is not holie in respect that it is applied to an holie vse That th' ordinarie and common vvorthines among the Turkes and Ievves is the same to them that baptisme is to vs. That of so great efficacie is the Coole or hood of S. Francis as the Baptisme of Christe as the Franciscanes do reach That Original sin is not pardoned in infants at Baptisme because theie haue none original sinne at al vvhich the Pelagians deliuer As the Papistis do publish That none can enter into the state of grace vnlesee he bee baptized That Baptisme serueth to the putting avvaie of Original sinne onelie and not of actual sinnes besides vvhich the children of God do and shal commit That Baptisme bringeth grace exopere operato euen because it is ministred and receaued That being once baptized vvee can no more be tempted vvhich error the Iouinians did maintaine 3 Although by expresâ—â— tearmes vvee bee not commaunded to baptize yong Children yet vvee beleeue theie are to bee baptized For in asmuch as in the word of God vvee finde that The gracâ— of God iâ— vniuersal and partaineth vnto al therfore the siâ—ne or seale of graâ—e is vniuersal belongeth vnto al so vvel yong as old Baptisme is vnto vs as Circumcision was vnto the Iewes but th'infantes of the Iewes vvere circumcised therefore the children of Christians are to be baptized Children belong to the kingdom of heauen Mat. 19. 14. are in the couenant Therefore the signe of the couenant is not to bee denied them Christ gaue in commaundement that vvithout exception al should be baptized Math. 28. 19. Therefore yong children are not to be exempted Christe hath shed his blood aswel â—â—r washing-awaie the sinnes of Children as of th' elder sort Therefore it is verie necessarie that theâ—e should be partakers of the Sacrament thereof This good Christians which â—â—aue renounced poperie as theie like of so theie allovv the Baptisme of yong Children as maie appear in the Confession of Heluet. â— aâ— 21. Heluet. 2. c. 20 Bohem. c. 12. France art 35. Fland. art 34. Ausb art 9 Saxon. art 13. VVittem cap. 10. Sueau cap 17. Oppugned iâ— this truth by The pelagians The Herâ—deonâ— Th'anabaptists The F. of Loue VVho denie the baptism of infants or yong children 28 ARTICLE Of the Lordes Supper THE Supper of the L. is not 1 onelie à signe of the loue that Christians ought to haue among themselues one t'another but rather 2 it is à Sacrament of our redemption by Christs death Insomuch that such as rightlie worthilie and with faith receiue the same the bread which we break is à partaking of the bodie of Christ and likewise the cup of blessing is à partaking of the blood of Christ. 3 Transubstantiation or the chaunge of the substaunce of bread and wine in the Supper of the Lord cannot be proued by holie writ but it is repugnaunt to the plaine wordes of Scripture ouerthroweth the nature of à Sacrament and hath giuen occasion to manie superstitions 4 The bodie of Christ is giuen taken and eaten in the Supper onelie after an heauenlie and spiritual manner and the meane whereby the bodie of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christes ordinance reserued carried-about lifted-up or worshipped The Propositions 1 The Supper of the L. is à signe of the loue that Christians ought to haue among themselues 2 The L. Supper is à Sacrament of our redemption by Christes death and to them which receiue the same worthelie by faith à partaking of the bodie and blood of Christe 3 The bread and wine in the L. Supper be not changed into another substance 4 The bodie of Christe is giuen taken and eaten after an heauenlie and spiritual and not after à carnal sorte 5 To reserue carie-about lift-up or worship the Sacrament of the Lords Supper is contrarie to th'ordinaunce of Christe 1 The Supper of the Lord is à token of the loue that Christians ought to haue among them selues For vvhich cause it is called The Lordes table 1. Cor 10. 21 The Lordes Supper 1. Cor. 11. 20. A communion of the Saints of God 1. cor
10. v. 16. This is the doctrine also of other Churches besides as mai appear by the â—onfession of Heluet. 2. c. 21. Basil. art 6. Bohe. c. 13 Fland. art 35. Saxon. art 14. Sueau c. 18 So think not those men VVhich contemne this Sacrament of Loue with Th'anabaptistes vvhich rail vpon it being vsed after the institution of Christe and call it VVith the Papistes A Table Prophane Detestable The cup of diuels A kinde of idolatrous meates VVhich denie it manie Christians and all owe it onelie to à few Antichristian shauelings VVhich abuse it with Halters and hollow harted Christians Corinthians that wil Drinke the cup of the Lord and the cup of the diuels Participate at the Lords table and at the table of diuels 2 The Supper of the Lord Is to al christians à Sacrament of our redemption by Iesus Christe Math. 26. 28. Luke 22. ver 19. 20. Marke 14. 24 1. Cor. 11. 24 To such as receue the same It is the partaking of the bodie blood of Christ. 1. cor 10. 16. worthelie 1. Cor. 11. 28. c. By faith 2. Cor. 13. 5. Iohn 6. 35 A trueth this is not onelie in harte beleeued but by publik writings al so testified to the vvorld by our neighbour Churches Confes of Heluet. 2. cap. 11. Heluet. 1 art 22. Basil. art 6. Bohem. ca 13. France art 37. Flan. art 35. Ausb touching the Masce art 1. 3. Sax. art 14. VVittem cap. 19. Suca c. 19. This proposition diuerslie hath bin assailed For Some either deniing or not acknowledgeing the benefits of this so heaueÌ„ly à Sacrament doe saie It is not à seale of spiritual graces but onelie à signe of Christian profession It is to bee receaued onelie for obedience take to the Princes procedings but is of non effect to the perfect ones an opinion of the Family It doth neither good nor hurt to the receauers the Mescalians error It is not à signe assuring the harts of the faithful hovv their sinnes bee forgiuen For vvee must alvvaies doubt of the remission of our sinns saie the Papists It is to bee receaued to the comfort of the bodie onelie but is no refreshing of the soule Som haue conceaued doe hold most erroneous opinions touching the manner of receuing the same deliuering to the world that It can profite such as haue no faith euen Babes or infants in this error wer the Nectorians Graecians Moranians that I saie not Cyprian Origen Austine VViked men destitute of al knoledge true sense of godlines and for no cause but onlie because theie receaue the same The dead bodies of men th' error of certaine condemned long agoe It can benefit such as recaue it not at al if it be ministred on their behalf being Theis errors the Papistes stifelie doe defend Absent vppon the seas in wars yea by death Praesent and yet do not participate but the Priest for them 3 Transsubstâ—tiation or the change of the substance of bread and wine in the supper of the Lorde we do vtterlie denie and the reasons mouing vs thereunto are for that It is repugnant to the plaine wordes of the Scripture For I wil not drinke hence-forth of this fruit of the vine saith our Sauiour Christ Matt. 26 29. Mar. 14 25. which fruit had it realie bine either the blood oâ— by waie of concomitance the verie bodie and blood of Iesus Christ then our Lorde and Sauiour had eaten himselfe vvhich is not onelie blasphemous to be spoken but also impossible to be done and directlie against the word of God vvhere commandement is often giuen that the blood with flesh not of beast much lesse of man must not bee eaten Gen. 9 4. Leuit. 17 14. The heauen muste conteine Iesus Christ vntil the time that al things be restored saith Saint Peter Acts. 3. 21. If Christ corporalie according to his humanitie be in heauen then is he not in the Sacrament As often as yee shal eate this bread ' not Christ his real bodie and drinke this cup not the real blood of Christ ye shew the Lords death til he come saith Saint Paul â— Cor. 11 20. Therefore he is not come which he must be being vnder the formes of bread and wine It ouerthrovveth the nature of à Sacrament For where there is none element there can be no Sacrament Because the word comming vnto Th'element maketh a Sacrament It hath bine the occasion of manie superstitions For from hence proceeded The reseruing of the transsubstantiated bread for sundrie superstitious ends Th' adoring of the bread euen as God himselfe and that of priest and people The carieng-about in pompous procession of their waâ—er God The popish feast called Corpus Christi daie The due coÌ„sideration hereof hath moued the reformed Churches to detest transsubstantiation as in hart word so by writing Confes of Hel. 2. cap. 21. Hel. 1. art 22. Basil. art 6. Bohem c. 13. VVittem c. 19. Abominable therfore be the popish errors that In Th'eucharist there is not the substance of bread and wine but onelie the meere accidents and qualities Substancialie realie the bodie blood together with the soule and diuinitie of our L. Iesus Christ and therfore whole Christ is conteined in the sacrament of Eucharist Vnder each kind and vnder euerie part of each kinde seueralie whole Christ is comprised After the consecration in the wonderful Sacrament of Th'ucharist the bodie blood of our Lorde Iesus Christ is and that not onelie in the vse while it is taken but afore also after in the hostes or consecrated peeces reserued or remaining after the communion In the holie Sacrament Christ th' onelie begotten sonne of God is to be adored with the verie worship of Latria Marcus also that detestable haeretike held that the wine of the lords Supper was conuerted into blood 4 Although our Sauior Christ bee in heauen as hath bine proued and therfore can not corporalie be giuen taken and eaten yet we beleeue that by à secret and incomprehensible vertue of thâ— holie Ghost hee doth nurish quicken vs by his verie bodie and blood apprehended by à liuelie faith For the better vnderstanding of this great mysterie wee are to note that the regenerate haue à double life with in them whereof One is carnal and temporarie vvhich theie haue brought with them from their first comming into the world This life is common to al men good bad and is praeserued by earthlie and material bread common also to al and euerie man One is spiritual and heauenlie giuen vnto them in their second birth which is through the worde 1 Pet. 1. 23. This life is peculiar onlie to the elect of God and maintained by the bread of life vvhich came-downe from heauen which is Iesus Christ Iohn 6 51 He nurisheth and susteineth the spiritual life of all Christians if he be eaten that is receiued of them spiritualie through faith Iohn 6 35. Rom. 3 25 vvhich spiritual bread that he might the
Crosces To vvhich theie giue diuine adoration Theis are flatlie forbidden of the Lord. Exod. 20. 4. Some are of things neither commanded nor forbidden as Of eating or not eating fleshe Of wearing or not wea ring some apparel Of keeping or not keeping of some daies holie c. VVhich are not to bee obserued vvhen it is deliuered as sound doctrine that such workes Do merit remission of sinnes Are th'acceptable seruice of God Do more please than th'obseruation of the lawes of God Are necessarilie to be done insomuch that theie are damned which do them not For th'auoiding of al theis vve muste remember that vvee are bought with a price and therfore maie not be the seruaunts of men 1. Cor. 7. 23. and that none humain constitution in the church doth binde anie man to break the least commaundement of God Act. 5. 29. The consideration heere of hath caused other Churches also with à svveete consent to coÌ„demne suche wiked ceremonies of man Confel of Heluet. 2. c 2. 24. 27. Heluet â— ar 4. Basil art 5 sect 3. art 10 Bohem. c. 15 Franc. art 24. 33. Flan. art 7. 29 32 Ausb art â—5 VVittem art 28. 29. 32. 3â— Suca c. 8 c. 14 15 Such vngodlie traditions and ceremonies in à manner be al the ceremonies and traditions of Th'antichristian Synagogue of Rome and therefore to be abandoned of vs al. 4 It hath pleased our most merciful Lord Sauior Christe for the maintenance of his Church militant that tvvo sortes of rites or ceremonies should be vsed wherof Some God his most excellent maiestie himselfe hath ordained such is the ceremonie of Baptisme The L. Supper VVhich are til th' end of the vvorlde vvithout al addition diminution alteration with al zeale religion to bee obserued Some bee ordained by the auctoritie of each prouincial or nationall Church that for The Comlines of the Church that is to saie that By those helps the people of God maie the better be inflamed with à god lie zeale Sobrenes and grauitie maie appeare in the wel handling of Ecclesiastical matters Order sake euen That gouernors maie haue rules directions how to gouerne by That auditors may know how to prepare and behaue themselues in diuine seruice That à ioiful peace maie bee among al men by the wel ordering of Church affaires VVe haue proued alreadie that such traditions maie bee made and changed augmented and diminished as fit time and oportunitie shal bee ministred and that not by the Catholique for that is and hath alwaies bin impossible but by particular Churches Th' effect here of vvee maie reade in the Confes of Heluet. 2. c. 27 Bohem. c. 15. Fran. art 32. Flan. art 32. Ausbur touching abuses ar 7. VVitte art 35. Sueaue ca. 14. This sheweth th'intolerable arrogancy of the Church of Rome which dare take vpon her To alter the Sacramentes ordained eueÌ„ by Christe himselfe To praescribe rites and ceremonies not to some particular churches but to the whole church militant 35 ARTICLE Of Homilies THE seconde booke of Homilies the seueral title whereof we haue ioyned vnder this article doth containe à godlie and wholsome doctrine and necessarie for these times as doth the former booke of Homilies which were set forth in the time of Edwarde the sixte and therefore we iudge them to be read in Churches by the Ministers diligentlie and distinctlie that there maie be vnderstanded of the people Of the names of the Homilies 1 Of the right vse of the Church 2 Against peril of Idolatrie 3 Of the repairing and keeping clean of the Churches 4 Of good workes first of Fasting 5 Against gluttonie and drunkennes 6 Against excesse of apparel 7 Of Praier 8 Of the place and time of praier 9 That common prayers and Sacraments ought to be ministred in à knowen tongue 10 Of the reuerent aestimation of gods word 11 Of Almes doing 12 Of the Natiuitie of Christe 13 Of the Pascion of Christe 14 Of the Resurrection of Christe 15 Of the worthie receiuing of the Sacrament of the bodie and blood of Christe 16 Of the giftes of the holie Ghoste 17 For the Rogation daies 18 Of the state of Matrimonie 19 Of Repentaunce 20 Against Idlenesse 21 Against Rebellion The seconde booke of Homilies as also the former I doubt not containe godlie and wholsome doctrine necessarie for this time But for somuch as this is none Article of the Catholique Religion but à priuate Article for our Church neither yet for the whol church of England but for some places where and for some time when able and fit Ministers are not praesent to preach the worde of God and serueth onelie as both from the booke of CoÌ„mon praier maie wel be gathered experience proueth for an Interim as it were til fit Pastors be prouided for and again because most of those Homilies according to their seueral titles haue bine alreadie handled in this and th' other part of my subscription I cease from further wrighting of the same in this place 36 ARTICLE Of Consecration of Bishops and Ministers THE booke of Consecration of Archbishopps and Bishops and ordering of Priests and deacons latelie set forth in the time of Edward the sixt and confirmed at the same time by auctoritie of parliament doth containe al things necessarie to such consecration and ordering neither hath it anie thing that of it selfe is superstitious or vngodlie And therefore whosoeuer are consecrated or ordered according to the rites of that booke since the second yeere of the afore-named K. Edward vnto this time or hereafter shal be consecrated or ordered according to the same rites we decree al such to be rightlie orderlie and lawfullie consecrated and ordered This Article simplie is none Article of the Catholique Church and so much thereof as vniuersalie is receiued hath alreadie both by the holie Scripture bin confirmed alowed by our neighbour Churches in the 23. Article 37 ARTICLE Of the ciuil Magistrate THe Queenes M. 1hath the chiefe power in this realme of Eng. and other her dominions 2vnto whom the chiefe gouerment of al estates of this realm whether theie be Ecclesiastical or ciuil in al causes doth appertaine and is not nor ought to be subiect to anie foraine iurisdiction Where we attribute to the Queenes M. the chiefe gouerment by which titles we vnderstand the mindes of some slaunderous folks to be offended 3we giue not to our Princes the ministring either of Gods worde or of Sacraments the which Th' iniunctions also latelie set forth by Elizabeth our Q. doth most plainlie testifie but that onelie prerogatiue which we see to haue bine giuen alwaies to al godlie princes in holie Scriptures by God himselfe that is that theie should rule al estates and degrees committed to their charge by God whether theie be Ecclesiastical or temporal 4and restraine with the ciuil sword the stubborne and euil doers 5The ' Bishop of Rome hath no iurisdiction in this realme of Eng. 6The lawes of the realme