of the virgine onely but by the seede of man too so said Ebion and Carpocrates 6. The flesh of Christ was spirituall and his soule carnal so dreamed the Valentinians 7. The carnal bodie of Christ was consubstantial with the Father as published the Apollinarians 8. The humane nature of Christ before his passion was deuoide of humane affections so thought the Seuerites 3. Proposition Christ is God and man and that in one person The proofe from Gods word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The worde was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn And Matthew Iesus when he was baptized c. loe a voice came from heauen saying This is my beloued Sonne in whome I am well pleased He that descended is euen the same that ascended farre aboue all heauens that he might fill all things saith S. Paul Againe Christ Iesus being in the forme of God thought it no robberie to be equall with God he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father And the same Apostle There is one God and one mediator betweene God and man euen the man Christ Iesus who gaue himselfe a ransome for all men Vpon these and the like grounds I beleeue in God the Father almightie c. and in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgine Mary The right faith is that wee beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ. One not by the conuersion of the Godhead into flesh but by taking of the manhood vnto God One altogether not by confusion of substance but by vnitie of person I beleeue in one Lord Iesus Christ the onely begotten sonne of God begotten of the Father before all worldes God of God light of light very God of very God begotten not made beeing of one substance with the Father by whome all things were made Who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c say the ancient and first Christians The very same is the beleefe and confession of all the reforformed Churches at this present and alwaies hath bin Errors and adversaries vnto this truth Detestable therefore is the error Of the Acephalians who denied the properties of the two natures in Christ Of the Seuerites of Eutiches and Dioscorus who affirmed the diuinitie and humanitie of Christ to be of one and the same nature Of the Monothelites who denied that two wils viz. a diuine and humane were in Christ Of Theodorus Mesechius who said that the word was one thing and Christ another Of Nestorius who denied the two natures of Christ to be otherwise vnited than one freind is ioyned to another which onely is in good will and affection Of Seruetus who said of Christ that he was the patterne of all things and but a figure of the Sonne of God and that the body of Christ was compact of three vncreated elements and so confounded and ouerthrewe both natures 4. Proposition Christ is the Sauiour of mankinde The proofe from Gods word Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture which teacheth vs that Christ was crucified dead and buried and that to reconcile his Father vnto vs and to be a Sacrifice for all sinnes of men Hence I beleeue the forgiuenes of sinne He suffered for our saluation For vs men and for our saluation he came downe from heauen say our forefathers in their confessions as doe also our brethren through-out Christendome Errors and aduersaries vnto this truth Wicked then are all opinions and assertions contrarying crossing this truth as That the Father in his deitie not the Sonne in his humanity did suffer which error the Patripassians did hold That Christ aswell in his diuinitie as in his humanitie suffered for mankind an error of Apollinaris of old and of Islebius and Andreas Musculus of late yeares That the whole and holy Trinitie was crucified as said Petrus Antiochenus That Christ really and indeed hung not on the crosse for his passion was in showe onely said the Cerdonites the Euticheans and the Manicheans and another man said the Theopaschits and Basilides yea the very Deuils and not Christ said the Manichies suffered and hung on the crosse That the whole passion of Christ is to be vnderstood allegorically and not according to the letter as the Familie of Loue doe thinke That Christ on the Crosse hath suffered 1 for the redemption of mankinde and shall suffer againe for the saluation of the Deuills such heretikes there haue bin 2 as Iesus but shal againe suffer as Iesus Christ which was one of Francis Ket his heresies for which he was burned 3 for men but one mother Iane is the Sauiour of women a most execrable assertion of Postellus the Iesuite The fantasies of the Iacobites and Turkes The popish doctrine touching the Masse praiers vnto Saintes Pardons and Purgatorie which make the passion of Christ either of none effect or to put away but originall sinne onely That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular and the workes of one man may satisfie the iustice of God for another which are popish errors That Christ died not for the sinns of all men and that some sinnes are so filthie and enormous as Christ his blood vpon true repentance of the delinquents part cannot wash them away which was Kains Fr. Spiras and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in vs and with vs be fulfilled the false doctrine of H.N. 3. Article Of the going downe of Christ into Hell As Christ died for vs and was buried so also it is to be beleeued that he went downe into Hell The Proposition Christ went downe into Hell The proofe from Gods word SVndrie be the texts of Scripture for Christ his descension into Hell Mine heart was glad saith Dauid a figure of Christ my glorie reioyced my flesh also shall rest in hope For why Thou shalt not leaue my soule in hell O Lord my
his most pretious blood vouchsafe to deliuer you from paines c They haue ratified the doctrine of purging soules after this life in the Councell of Trent It is further to be noted how the same Papists sliding back from the truth of God haue fallen into many noisome and diuers opinions in the matter of Purgatorie agreeing among themselues Neither about the place where purgatorie should be some placing the same in the bottome of the sea some neere vnto the mount Hecla in Ireland some vpon the mount Etna in Sicil others in the Centre of the earth others in Hell whereof they make fower roomes the first of the damned the second of Infants dying vnbaptized the third Purgatorie the fourth Limbus patrum whereinto Christ descended and others in a mind tossed and troubled betwixt hope and feare Neither about the Tormentors there who are thought of some to be holy Angells of others to be very deuills Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas More some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius Neither about the causes of Purgatorie torments because that some doe thinke that onely veniall sinnes others that veniall and mortall sinnes too for which in this life men haue donn no penance are there purged Nor about the time which they that be tormented shal abide in Purgatorie For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as Dionis Carthusianus others as Durandus doe thinke they haue rest sometimes as vpon Sundaies and holy daies others are of minde that in time they shall be set free at libertie because their punishment is but temporarie and others that at any time they may be deliuered if either their friends will buy out their paines or the preists will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in purgatorie For Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie and blessed condition then any men that liue in this world and yet say the same Rhemists that purgatorie fire passeth all the paines of this life Thomas Aquinas holdeth how the paines of hel fire and of purgatorie are all one and in nothing differ but that the one is but temporall and the other not so And others put in choise either to tarrie in Purgatorie one day or to endure the miseries of this world an 100. yeares haue chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of purgatorie but on short winters day Therefore in this contrarietie of opinions some of them the Papists themselues cannot denie must be wee say all of them are fond and contrary to the word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sinnes in their owne nature be not mortall or deadly and that some deserue not euerlasting torments They are purged in purgatory That one sinful man may saue and satisfie the wrath of God for another and that easily by praying saying or doing some thing for them That if friends in this word will doe nothing for the poore soule in purgatorie paines yet may the said soules come at length vnto happines by abyding their deserued torments vntill the last howre or day of iudgement in Purgatorie Finally that the Pope is God in that he can at his pleasure discharge guiltie soules both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word Such hath bin the exceeding mercie and loue of God towards mankind that as hee hath purged vs from all guiltines of sinne by the blood so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For There is saluation in none other For among men there is giuen none other name vnder heauen whereby they must be saued Through his name all that beleeue shall receiue remission of sinnes Hee hath purchased the Church by his owne blood With his stripes wee are healed Hee that beleeueth in him shall neither be condemned nor ashamed Therefore Come vnto mee all yee that are wearie and laden and I will ease you c. and yee shall finde rest for your soules saith our Sauiour Christ If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue with thine heart that God raised him from the dead thou shalt be saued saith S. Paul Errors Adversaries to this truth This beeing the doctrine euen of God himselfe wee may euidently perceiue how not onely vain but besides not onely besides but against the word of God the Romish doctrine concerning pardons is For that doth teach vs. 1. To seeke saluation not at God alone but at the hands of sinfull men For would wee haue a pardon for the sinnes of 40. daies A Bishop may giue it For the sinnes of 100. daies A Cardinall may grant For all our sinnes committed or to be coÌ„mitted From the pope wee may haue it Hence be his pardons if you respect time for 40.50.100.1000.10000.50000 c. yeares if offenses Homicide Parcide Perâ—urie Sodomitrie Treason and what not c. 2. That wee may be our owne Sauiours So did that of Purgatorie 3. How the pretious blood of Christ was shed in vaine For corruptible gold and siluer with our owne deedes workes may and will saue vs if we will 4. That repentance is not of necessity vnto the saluation of man For without the same a popish pardon may saue But without either a Pardon from the Pope or such like or Absolution of a Priest there is no saluation by the doctrine of the Church of Rome A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae virginis Mariae secundum vsum Sarum Quicunque in statu gratiae existens dixerit deuotè septem orationes sequentes cum septem Pater noster totidem Aue Maria ante imaginem pietatis merebitur 56 millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequeÌ„tem transeundo per caemiterium tot annos indulgentiarum quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij Oratio pro defunctis Auete omnes animae fideles quarum corpora hic vbique requiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo
haue a Quaternitie of persons not a Trinitie to be worshipped so did Anastasius the Emperour command the Apollinarians did hold Some doe graunt and acknowledge the names of three in the God-head but denie their persons such were the Noëtians Praxeneans and Hermogenians This did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians In this number was Sernetus Againe some doe grant the names and persons of three and yet depriue not onely the Sonne and holy Ghost of their diuinitie but the whole Trinitie also of their properties For they say there be three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the word is the breath of the Father and the holy Ghost is the spirit created by God of nothing through the word spoiling so both the Sonne and holy Ghost of their deitie and the whole Trinitie of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battel with the holy Ghost And some doe bring in other names of deitie besides of the Father Sonne and holy Ghost as did the Priscilianists 2. Article Of the word of God which was made very man The Sonne which is 1 the word of the Father begotten from euer-lasting of the Father the verie and eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed virgine of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided where-of is one Christ very God and verie man ◠who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not onely for originall guilt but also for all actuall sinnes of men The propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is very God The proofe from Gods word IN the beginning was the Word and the Word was with God and that Word was God This is written of Christ. Therefore Christ is God Christ was begotten of the Father from euerlasting Therefore verie God This is life eternall that they knowe thee to be verie God and whome thou hast sent Iesus Christ They shal call his name Emanuel which is by interpretation God with vs Christ he is the brightnes of the glorie and the engraued image of the Father his person and beareth vp all things by his mightie hand Therefore verie God And this both hath bin of the auncient Christians and is the Faith of the reformed Churches The Errors and adversaries vnto this truth Miserably therefore doe they erre which either denie or impugne the deitie of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant The Cerinthians The Ebionites among whome some said that Christ Iesus was a meere man others acknowledged him to be God but not from euerlasting The Eunomians The Samosatenians who thought that Christ was not the Sonne of God before his incarnation The Nestorians whose opinion was that Christ became God by merit but was not God by nature The Macedonians which vtterly denied the Sonne to be of one substance with the Father The Agnoites who held that the diuine nature of Christ was ignorant of some things Againe some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God as namely Certaine Catabaptists Blandrat Matthew Hamant burnt at Norwitch an 1579. one of whose heresies was that Christ was a meere and sinnefull man Francis Ket burnt also at Norwitch an 1588. who most obstinatelie maintained that Christ was not God til after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then euer Christ was In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes and Turkes which say that Christ was a good man such as Moses and Mahomet were but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second an 1593. tearmed our Sauiour in derision The crucified God vnto whome may be added the Familie of Loue 2. Proposition Christ is very man The proofe from Gods word HOlding the humanitie of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation and conception in the wombe of a virgine or plainely auouched and writ both that the virgine Marie was his mother and that as verie man he grewe and increased in strength endured hunger and thirst wept and slept and suffered death Hence the auncient Fathers and Christians I beleeue in God the Father almightie c. and in Iesus Christ c. which was conceiued by the holy Ghost borne of the virgine Mary suffered vnder Pontius Pilate was crucified dead and buried The right faith is that we beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the Father touching his manhood I beleeue in one God the Father almightie c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie and was made man c The verie same testifie Gods people in Heluetia Basil Bohemia the Lowe countries France Ausburgh Wittemberg Suevia with many moe besides The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz. that 1. Christ really and indeed had neither bodie nor soule but was man in appearance onely as the Manichies the Eutychians the Marcionites and the Saturnians 2. Christ had a bodie without a soule as thought the Eunomians the Arrians the Apollinarians with the Theopaschites 3. Christ tooke not flesh of the virgine Marie so did the Valentinians thinke and so thinke the Anabaptists and the Familie of Loue who make an allegorie of the Incarnation of Christ 4. Christ tooke flesh onely of the virgine but no soule as the Arrians 5. Christ tooke flesh not
God I cried vnto thee and thou hast healed mee Thou Lord hast brought my soule out of Hell I will thanke thee ô Lord my God with all my heart will praise thy name for euermore For great is thy mercie towards mee thou hast deliuered my soule frō the nethermost hell In that he ascended what is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauens that he might fill all things O death where is thy sting O hell where is this victorie Also that Christ went downe into Hell all sound Christians both in former daies and now liuing doe acknowledge howbeit in the interpretation of the article there is not that consent as were to be wished some holding that Christ descended into Hel. 1. As God onely and not man as they doe which say how Christ descended powerfully and effectually but not personally into hell and that the deitie exhibited it selfe as it were present in the infernall parts to the terror of the deuill and other damned spirits 2. As the man onely and that as some thinke in body onely as when death as it were preuailed ouer him lying in the graue as others deeme in Soule onely when he went vnto the place of the reprobate to the increasing of their torments 3. As God and man in one person as they do which affirme that Christ in bodie and soule went some thinke as it were into Hell when vpon the Crosse and els where he suffered the terrors and torments prophecied of Esay 53. v. 6.10 Psal. 116. v. 2. and mentioned Matth. 26. v. 38. or 27. v. 46. Luk. 22. v. 42. some say euen into Hell the verie place destinied for the Reprobate which he entred into the very moment of his Resurrection at which time hee shewed and declared himselfe a most glorious conqueror both of death and Hell the most powerfull enemies Errors adversaries vnto this truth But till wee know the natiue and vndoubted sense of this article and mysterie of religion persist wee adversaries vnto thē which say That Christ descended not into hell at all calling this article an error and a fable as Carlile doth That Christ beeing dead descended into the place of euerlasting torments where in soule he indured for a time the very paines which the damned spirits without intermission doe abide Bannisters error That Christ aliue vpon the crosse humbled himselfe Vsque ad inferni tremenda tormenta euen vnto the dreadfull torments of hell endured for a time those torments quales reprobi in aeternū sensuri sunt which the reprobates shall euerlastingly suffer in hell euen despaired of Gods mercie finding God at this time Non Patrem sed Tyrennum no a Father but a Tyran and ouercame Despaire by despaire death by death hell by hell and Satan by Satan suffered actually All the torments of hell for our redemption and descended into the heauiest torments that Hell could yeeld suffered the torments of hell The second death Abiection from God and was made a cursse that is had the bitter anguish of Gods wrath in his soule and body which is the fire that shall neuer be quenched That Christ personally in Soule went downe into Lake Lymbo to fetch from thence as Canisius to loose from thēce as Vaux he saith the soules of our forefathers which afore his death as the Papists dreame were shut vp in the close prison of Hell That Christ by his descension hath quite turned Hell into Paradise Costerus the Iesuits error 4. Article Of the Resurrection of Christ. Christ did truly 1 arise againe from death and tooke againe his bodie with flesh bones and all things appertaining to the perfection of mans nature 2 wherewith he ascended into heauen and there sitteth 3 vntill he returne to iudge all men at the last day The propositions 1. Christ is risen from the dead 2. Christ is ascended into heauen 3. Christ shall come again at the last day to iudge all men euen the quick and the dead 1. Proposition Christ is risen from the dead The profe from Gods word THe resurrection of Christ may easily be prooued from the holy Scriptures in which it is euident first that Christ should and next that hee did rise from death vnto life both by his appearing to Marie Magdalene to diuers women to two to tenne to all the disciples f to moe then 500. brethren at once to sundry persons by the space of 40 daies together and by the testimonie also of the Apostles Peter Paul A truth both beleeued and acknowledged by Gods people from age to age Errors and adversaries vnto this truth Vtterly false then and vnchristian is the opinion of those men Which vtterly denie the resurrection of any flesh as did the Sadduces the false Apostles Simon Magus and the Manichies Which would acknowledge no resurrection of Christ as would not nor will the Iewes nor heretike Hamant nor Dauid Georg one of whose errors was that the flesh of Christ was dissolued into ashes and so rose no more which affirme as did Cerinthus that Christ shall rise againe but yet is not risen Which say how our Sauiour after his resurrection was so deified as he reteined no more the parts and properties of his bodie and soule nor the vnion of both natures but is meerely God So thought the Schwenkfeldians Which take the Resurrection of Christ to be but an allegorie and no true and certaine historie as doe the Familie of Loue 2. Proposition Christ is ascended into heauen The proofe from Gods word In saying how Christ with his bodie is ascended into heauen and there sitteth and abideth we doe agree with the Prophets Euangelists and Apostles with the ancien fathers and Gods people our brethren throughout all Christendome Errors and adversaries vnto this truth But we altogether dissent From Hamant the English heretike which denied the ascension of Christ Also from Ket the heretike and Apostata which likewise denied our Sauiours asscension affirming that his humane nature is not in heauen but in Iudaea gathering a Church and people Also from the Germane Vbiquitaries and Papists they saying that Christ as man is not onely in heauen but in earth too at this instant wheresoeuer the deitie is these affirming the humane nature of Christ is wheresoeuer the Sacrament of the Altar is administred Also from the Montanists Cataphrygians and Carpocratians who held how Christ not in body but in soule ascended into heauen From the papists who say that Christ ascending into heauen carried with him the soules which he loosed from captiuitie and bondage of the deuill euen the soules of the righteous afore that time were not in heauen
the Manichies the Basilidians the Valentinians the Messalian heretikes the Gentiles and heathen people whereof some in place of God worshipped Beastes vnreasonable as the Aegyptians did a Calfe an Oxe Cats Vulturs and Crocodils The Syrians a Fish and Pigeons the Persians a Dragon some as Gods haue adored men vnder the names of Iupiter Mars Mercurie and such like and some euen at this day for God doe worship Kine the Sunne and what they thinke good so doe inhabitants of Baly in the East Indies Of the Anthropomorphites which ascribed the forme and lineamentes of man vnto God thinking God to be like vnto man Of such as put their trust and confidence to be reposed in God alone either in men liuing as doe both the Persians in their Soldan and the Papists in their Pope who with them is God their Lord and God of infinite power or in Saints departed this life as doe the same Papists both in their S. Francis whome they tearme The glorie of God prefigured by Esay when he said Holy Holy Holy c. and in their Thomas Becket whom they say God hath set ouer the workes of his hands or in Beastes vnreasonable as doth the Mordwite Tartar or finally in riches and other senslesse creatures as doe the Atheists and irreligious worldlings 2. Proposition God is the maker and preseruer of all things The proofe from Gods word THat the world and all things both visible and invisible therein both were made and are preserved by the almightie and onely power of God are truthes grounded vpon the holy Scripture and agreeable to the confessions of Gods people For touching the creation of the world we read that in the beginning God created the heauen and the earth c. He made heauen and earth by him were all things created which are in heauen and which are in earth things visible and invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him by his Sonne he made the worldes and all these acknowledged by the Churches primitiue and reformed at this day And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which couereth himselfe with light as with a garment spreadeth the heauens like a curtaine which laieth the beames of his chambers in the waters and maketh the cloudes his chariot and walketh vpon the wings of the winde which maketh the spirits his messengers and flaming fire his ministers c. Are not two sparrowes sold for a farthing and one of them shal not fal on the ground without your Father yea and al the haires of your head are numbred saith our S. Christ God that made the world and all things that are therein he is Lord of heauen and earth he giueth life and breath and all things and hath made of one blood all mankinde to dwel on all the face of the earth and hath assigned the times which were ordained before and the bonds of their habitation saith S. Paul The Sonne is the brightnes of the glorie and the ingraued forme of his person and beareth vp all things by his mightie word The Churches of God in Heluetia Basil France and Flanders testifie the verie same Errors and aduersaries vnto these truths Hereby are condemned all Heretikes and errors impugning either the creation of the world by God or his providence in the continuing and preseruation of the same Of the former sort was First Aristotle and his followers which said the world was eternal and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create 3. Simon Magus Saturnius Meander Carpocrates Corinthus who ascribed the worldes creation vnto Angels 4. The Manichies who gaue the creation of all things vnto two Gods or Beginnings the one good whereof came good things the other euill whence proceeded euill things 5. The same Manichies and Priscillianists which did affirme man to haue bin the workemanship not of God but of the Deuill 6. The Familie of Loue who deliuer that God by them made heauen and earth 7. The Papists who giue out how sacrificing Priests are the Creators of Christ Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destinie Fate and Fortune The Familie of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God The old Philosophers who thought that inferior things were too base for God to be carefull of And lastly the Epicures who thinke God is idle and gouerneth not the same Of which minde was Cyprian who held that God hauing created the world did commit the gouerment thereof vnto certaine celestial powers 3. Proposition In the Vnitie of the Godhead there is a Trinitie of persons The proofe from Gods word THe Scripture saith In the beginning God the Father the Sonne and the holy Ghost created the heauen and the earth By 1 the word of the 2 Lord were the heauens made and all the host of them by the 3 Breath of his mouth Loe the heauens were opened vnto 1 him and Iohn sawe 2 the Spirit of God descending like a Doue and lighting vpon him and loe a voice from heauen saying This is 3 my beloued Sonne in whome I am well pleased Because yee are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into your heartes which crieth Abba Father saith the Apostle and againe The grace of 1 our Lord Iesus Christ and the loue 2 of God and the communion of the 3 holy Ghost be with you all And S. Iohn There are three which beare record in heauen 1 The Father 2 the word and 3 the holy Ghost and these three are one This truth hath alwaies bin and serously is confessed in the church of Christ. Errors adversaries vnto this truth Then cursed are all opinions of men contrarie herevnto whereof Some denied the Trinitie affirming there is one God but not three persons in the Godhead so did the Montanists and Marcellians and so doe the Iewes and Turkes Some as the Gnostikes Marcionites and Valentinians affirme there be moe Gods then one and yet not three persons nor of one and the same nature but of a diuers and contrarie disposition Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Ennomeans and Trethectes Some feare not to say that in worshiping the Trinitie Christians doe adore three Deuils worse then all the idols of the Papists such blasphemers were the Heretikes Blandrat and Alciat Some will
Mosaicall decalogue is naturall morall and perpetuall is their doctrine 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any Common wealth The profe from Gods word The truth hereof appeareth by the Apostles decree which sheweth wherevnto onely the primitiue church necessarily was tied By the Apostles doctrine which enioyneth Christians to yeeld obedieÌ„ce vnto the ordinaÌ„ces of their lawfull gouerners and commanders whosoeuer By the Apostles example and namely of the blessed S. Paul who tooke benefit and made good vse of the Romane and Emperiall lawes Adversaries vnto this truth This truth neither is nor euer was oppugned by any Church Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses as the Brownists For they say The lawes Iudiciall of Moses belong as well vnto Christians as they did vnto the Iewes Others that wee are bound though not vnto all yet vnto some of the Iudicialls as holdeth T.C. and Philip Stubs 5. Proposition No Christian man whosoeuer is freed from the obedience of the law Morall The proofe from Gods word Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you saith our Sauiour Christ till heauen and earth perish one iot or one title of the law shall not scape till all things be fulfilled whosoeuer therefore shall breake one of these least commandements and teach men so shall be called the least in the kingdome of heauen c If thou wilt enter into life keepe the commandements c. Thou shalt nor kill thou shalt not commit adulterie thou shalt not steale thou shalt not beare false witnesse Honour thy father and thy mother Doe wee make the lawe of none effect through faith God forbid yea we establish the Lawe Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God The publike confessions of the Churches of God in France and Belgia agree with this Doctrine The Errors and adversaries vnto this truth Whereby are condemned as most wicked and vnsond the opinions Of the Manichies who found fault with the whole Lawe of God as wicked and prooceeding not from the true God but from the Prince of darkenes Of Brownist Glouer whose opinion was that Loue now is come in the place of the tenne commandements Of Iohannes Islebius and his followers the Antinonies who will not haue Gods lawe to be preached nor the consciences of sinners to be terrified and troubled with the iudgements of God Of Banister among our selues who held how it is vtterly euill for the Elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth 8. Article Of the three Creedes 1 The three Creedes Nicene creede Athanasius creede and that which is commonly called the Apostles creede ought thoroughly to be receiued and beleeued For 2 they may be prooued by most certaine warrants of holy Scripture The propositions 1. The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued 2. The three creedes viz. the Ni. Athan. and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued THis Proposition the Churches of God both aunciently and in these daies doe acknowledge for true The adversaries vnto this truth Therefore much out of the way of Godlinesse are they which tearme the Apostles Creede A forged patcherie as Barrowe doth and Athanasius Sathanasius creede so did Gregorius Paulus in Polouia and in the newe Arrians and Nestorians in Lituania My selfe some â—8 yeares agoe heard a great learned man whose name vpon an other 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 an Asse from his booke de tribus Elohim which refuteth the newe Arrians against whose sounders the Creedes of Athanasius and Nicene were deuised Him attentiuely I heard but could neuer since abide for those wordes in deede I neuer sawe him since 2. Proposition The three Creedes viz. the Ni. Athan. and of the Apostles may be prooued 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 wee are to beleeue is for essence but one in persons three viz. the Father the Creator the Sonne the Redeemer the holy Ghost the sanctifier Next of the people of God which we must thinke and beleeue is The holy and Catholike Church The communion of Saints Pardoned of all their sinnes And appointed to arise from death and to enioy eternall life both in body and soule Aduersaries vnto this truth Therefore wee are enemies to all adversaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarains Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke but 2 it is the fault corruption of the nature of euery man that naturally is engendred of the offspring of Adam whereby man is very far gone from originall righteousnesse and is inclined to evill 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich some doe expound the wisedome some the Sensuallitie some the affection some the desire of the flesh is not subiect to the law of God And although there is no condemnation for them that beleeue and are baptised yet the apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deere children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods word In the holy Scripture we finde of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall partly by the subtill suggestions of the deuill partly through his owne freewill and the propagation of Adam his corrupted nature vnto his seede and posteritie Except a man be borne againe he cannot see the kingdom of God saith our Sauiour Christ As by one man sinne entred into the world and death by sinne and so death
yet afterward confessed his master Christ and of all the disciples who fled and yet returned This both granted is and published for truth by the Churches The adversaries vnto this truth Vnto this truth subscribe will not Either by the Catharans Nouatians Iouinians which thinke Gods people be regenerate into a pure and Angelicall state so that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods spirit in him cannot sinne Dauid sinned not after he had receiued the holy Ghost Regeneration is the restoring of the estate wherein Adam was placed afore his fall Or the Papists who are of minde that The workes of men iustified are perfect in this life No man which is fallen into sinne can rise againe and be saued without their Sacrament of Penance S. Francis attained vnto the perfection of holines and could not sinne at all 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods church and this by the Scripture is verefied For there wee read that God would haue all men saued God is alwaies readie to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth Christ is grieued when sinners will not repent He shall saue a soule from death and hide a multitude of sinnes which conuerteth a sinner from going astray out of his way The Lord would haue no man to perish but al men to come to repentance If wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Hee exhorteth his erring people to repent and doe their first workes neither refuseth hee the sinner that repenteth as appeareth in the example of the Prodigall sonne and of the debter God then being so gratious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did S. Paul will the Galatians Brethren saith hee if a man be fallen by occasion into any fault yea which are spirituall restore such one with the spirit of meekenes considering thy selfe least thou also be tempted So did hee enioyne the Corinthians when hee saide If anie hath caused sorrowe the same hath not made me sorie but partly least I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that nowe contrarywise yee ought rather to forgiue and comfort him least the same should be swallowed yp with ouermuch heauinesse When also he said Receiue him meaning Ouesinus And so teach the Churches Errors and Adversaries vnto this truth Adversaries vnto this truth are they First which leaue nothing but the vnappeasable wrath of God to such as doe sinne after Baptisme as as did both in old time the Montanists and Nouatians and of late yeares Melchior Hoffman the Arch Heretike of his daies and the Anabaptists in Germaine and the Barrowists among our selues in England Next who say that being once regenerate sinne is cut away as with a Rasor so that the godly cannot sinne and therefore neede no repentance so did the Messalians and doe the Familie of Loue Lastly the desperate whose sinnes being either most infinite or abominable they thinke how God hee neither can nor will forgiue them such in times past were Kaine and Iudas in our fathers Franciscus Spira and one Doctor Kraus and in our daies Bolton euen hee that first hatched that sect in England which afterward was tearmed Brownisme 17. Article Of praedistination and election 1 Predestination to life is the euerlasting purpose of God whereby 2 before the foundations of the world was laid he hath 3 constantly decreed by his councell secret to vs to deliuer from curse and damnation 4 those whome he hath chosen 5 in Christ out of mankinde and to bring them by Christ to euerlasting saluation as vessells made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be iustified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walke religiously in good workes at length by Gods mercie they attaine to euerlasting felicitie 8 As the godly consideration of Predestination and our election in Christ is full of sweete pleasant and vnspeakable comfort to godly persons and such as feele in themselues the working of the Spirit of Christ mortifying the workes of the flesh and their earthly members and drawing vp their minde to high and heauenly things as well because it doth greatly establish and confirme their faith of eternall saluation to be enioyed through Christ as because it doth feruently kindle their loue towards God So for curious and carnall persons lacking the Spirit of Christ to haue continually before their eies the sentence of Gods predestination is amost dangerous down fall whereby the Deuill doth thrust them into desperation or into rechlesnes of most vncleane liuing no lesse perilous then desperation Furthermore 9 wee must receiue Gods promises in such wise as they be generally set forth vnto vs in holy Scripture and 10 in our doings that will of God is to be followed which wee haue expresly declared vnto vs in the word of God The Propositions 1. There is a Predestination of men vnto everlasting life 2. Predestination hath bin from euerlasting 3. They which are predestinate vnto saluation cannot perish 4. Not all men but certaine are predestinate to be saued 5. In Christ Iesus of the meere will and purpose of God some are elected and not others vnto saluation 6. They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word inwardly by the spirit of God 7. The Predestinate are both iustified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of vs. 10. In our actions the word of God which is his his revealed will must be our direction 1. Proposition There is a predestination of men vnto euerlasting life The proofe from Gods word That of men some be predestinate vnto life it is a truth most apparent in the holy Scripture by the testimonie both of Christ himselfe who saith To sit at my right hand and at my
mysticall and propheticall as Brocardus Morelius and others Some are of minde that the Gospell or Euangelicall word cannot be committed to letters and wrighting saith Lindanus Some doe thinke as afore also hath bin shewen how that is the olde and onely true sense of the Scriptures which is made and giuen by the Church and Pope of Rome Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therwithal doth vary wherby that which in the Apostles time was a truth in these daies shall be a falsehood In which error was Cardinall Cusanus 6. Proposition The Church is the witnesse and keeper of Gods written word The proofe from Gods word Though the Church hath authority 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 saide to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offenses contrarie to the Doctrine which you haue learned and auoid them Here him To him giue all the Prophets witnesse Search the Scriptures whosoeuer trangresseth and abideth not in the the doctrine of Christ hath not God yee are c. built vpon the foundation of the Apostles and Prophets And of the holy Scriptures Thy word is the the truth They haue Moses and the Prophets let them heare them saith our S. Christ. Wee haue also a sure word of the Prophets saith Saint Peter And S. Paul The whole Scripture is profitable to teach c. If any man teach otherwise and consenteth not to the wholsome wordes of our L. Iesus Christ he is puft vp and knoweth nothing c And so with vs doe other Churches conceiue both of the Scriptures and Church yet all of vs do grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath bin the doctrine of God his people from time to time and as a trustie Recorder is to keepe make knowne what the word of God which it hath receiued is which truly hath bin perfomed afore the word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iewes in Christ his life time in the primitiue Church From the Apostles time by the godly Christians thoroughout the world Errors adversaries vnto this truth Be it farre therefore from vs to thinke which the Papists do not stick to write and say namely that The Church is to iudge the Scriptures and not the Scriptures the Church 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 The Scripture because in their opinion it is vnperfect cannot obscure may not ambiguous ought not be the iudge So Lindan Latomus Petrus a Soto Pighius Coster c. He is an heretike that cleaueth to the Scriptures So said Iacobus Hocstratus Againe 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 Ethickes of Aristostle as the commandements of god the Odes of Pindar as the Psalmes of Dauid the workes and bookes of men as the writings of God which the Councell of Trent doth or before and aboue the scripture prefer vnwritten Traditions Hence Petrus a Soto Tradition saith hee is both more auncient and more effectuall the◠the holy Scripture and Lindan The scriptures would be of no validitie neither had continued till this day but for traditions 7. Proposition The Church may not enforce any thing to be beleeued as necessary vnto saluation that is either contrarie or besides the word of God The proofe from the word of God Yee shall put nothing vnto the word which I command you neither shall yee take ought there from Put nothing vnto his words least hee reprooue thee and thou be found a liar Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thing thereto If any man shall adde vnto these things God shall ad vnto him the plauges that are written in this booke And if any man shal diminish of the words of the booke of this prophecy god shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke And so witnesse with vs the Churches reformed Whatsoeuer also is grounded vpon Gods written word though not by our common and vulgar tearmes to be redde therein wee doe reuerendly embrace which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father and the holy Ghost which the Arrians would not a Trinitie of persons in the Godhead which the Sabellians would neuer doe the iustification by faith Onely which the Papists will not the baptisme of Infants and young children which the Anabaptists dare not and for discipline not to refuse of Church officers the names Archbishops Patriarches Primates Metropolitanes Suffragans Parsons Vicars c. of ecclesiasticall censures the tearmes Suspension Excommunication of Ceremonies none at all which tend either vnto order comelines or edification But from the heart wee abhor in matters both of doctrine and disciple whatsoeuer either agreeth not with the canon of the Scripture or is not grounded thereupon The Errors and adversaries vnto this truth Hence detest wee both all the old heretikes and their fancies with the newe prophets of Basilides the Manifestation of Marciō the mysteries of the Manichies the Iobolia of the Sathiās the Symbonia of the Archōtikes the Cabala of the Iewes the Alcaron of the Turkes and also all newe heretikes and Schismatikes with all their cursed opinions as first the Anabaptists and namely the Libertines the Dauigeorgians and Familie of Loue and all the codeified Elders thereof as Henry Nicholas Eliad Fidelitas Christopher Vitell Theophilus the Exile and the rest Next the Papists whereof Some haue commanded that all the Popes decrees should be taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgradus that if the Pope beleeue there is no life to come as some Popes haue done wee must beleeue it as an article of our faith Some say if the Pope carrie innumerable soules with him vnto hell yet he may not be iudged so did Pope Boniface the 8. Some as Bellarmine conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church Others as the Iesuites perswade their Catholikes
Iesus was bound led away and deliuered vnto Pilate A councell iudged our S. Christ to be both a deceiuer and a blaphemer A councell corrupted the Souldiers and willed them to tell a Lie A counsell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus A councell both caused the Apostles to be beaten and commanded them also that they should not preach in the name of Iesus In auncient writings of credit wee may read how contrarie to Gods word by Councells Arrianisme hath bin confirmed as by the Councell at Ariminum By councells the traditions and bookes of foolish men haue bin made of equall authoririe with the word of God as by the counsell of Trent By councells hath bin established both the adoration of images as by the second councell of Nice and the Inuocation of creatures as by the Tridentine councell By councells the authority of princes hath bin empaired the Pope and Clergie advanced aboue all earthly Princes as by the Councell of Lateran The consideration of the premises and the like mooued S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant and S Augustine to write vnto Maximinus Neither ought I to obiect against thee the Synode of Nice nor thou against mee the Synod of Ariminum and Nazianzene openly to pronounce that Hee neuer sawe any good end of a Councell and The French king his Embassadour to say vnto the chapter of Trent that scarsely any good at all or very little came by Councells vnto the state of Christendome and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent wee had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicures Aduersaries vnto this truth This notwithstanding the Papists doe continue in an opinion that councells cannot erre 4. Proposition The things ordained hy generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word The proofe from Gods word Generall councells we simply condemne not yet doe wee not ground our faith vpon any councell but onely vpon the written word of God Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God we doe reuerendly embrace but whatsoeuer is contrarie vnto or besides the will of God reuealed in the holy scriptures wee doe carefully auoid And so are wee commaunded to doe euen by God himselfe Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Walke ye not in the ordinances of your fathers neither obserue their manners c. I am the Lord your God walke in my statutes and keepe my iudgements and doe them Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed As wee said before so say I now againe If any man preach vnto you otherwise then that yee haue receiued let him be accursed And so thinke the Churches reformed with vs The adversaries vnto this truth Contrarie hereunto are the opinions of the Papists For of them Some doe thinke that the decrees of Councells doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some coūsells and namely the councell of Nice of Constanstinople Ephesus and Chalcedon some as Campian thought that all councells were of equall authoritie with the word of God Others as the Guisiā faction in Frāce be resolued in matters of religion to follow the footesteps of their ancestors though Gods word and a thousand councells decree to the contrary 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatorie 2 Pardons worshipping and adoration as well 3 of images as 4 of Reliques and 5 also Inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romish doctrine concerning 1. Purgatorie 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Inuocation of Saintes is a fond thing and not warranted by the holy Scripture nor consonant but contrarie vnto the same 1. Proposition The Romish doctrine concerning Purgatorie is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word IT is granted as well by the Romish or false as by the true Church that none vncleane thing can enter into the kingdome of God And because all men either haue bin or be still vncleane therefore they must be purged from sinne But in the manner of purging them who are vnpure they doe greatly differ For the true church looking into the word of God doth finde that wee are sanctified or made cleane in diuers respects diuersly as by Baptisme by the word preached by the blood of Christ and by the spirit of God and that in this life and not in the other world For in the sacred scripture there is mention but onely of two waies one leading vnto destruction the other bringing vnto life of two sorts of men whereof some beleeue and they are saued some beleeue not and they are damned and of two States one blessed where Lazarus is the other cursed where Diues doth abide A third way or sort or state cannot be founde in the word of God And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions do testifie Adversaries vnto this truth Erroneous therefore and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life and of the newe and renued Heretikes the Papists For They thinke it to be vnsound doctrine and not sufferable in any booke for Christians to diliuer that it is vnpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine They teach by their Catechismes that to doubt whether there is a Purgatorie or no is a breach of the first commandement Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of purgatorie Auete omnes animae fideles quarum corpora hîc vbique conquiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo pretiosissimo sanguine dignetur vos à poenis liberare c. that is All haile all faithfull soules whose bodies doe here and euery where rest in the dust The Lord Iesus Christ who hath redeemed both you and vs with
pretiosissimo sanguine dignetur vos à paenis liberare inter choros suorum sanctorum angelorum collocare ibique nostri memores suppliciter exorare vt vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui hanc orationeÌ„ sequentem deuotè dixerit 4000. millia annorum indulgentiarum Aue vulnus lateris nostri saluatoris c. Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum 20000. millia dierum venialium à Domino Iohanne papa 22. concessarum vt in Autidatorio anâ—â—ae habetur Quicunque orationem sequentem deuotè dâ—â—cerit premerebitur 11000. annorum indulgentiarum c. Aue Domina sancta Maria mater dei regina coeli porta paridisi Domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectum filium tâ—â—um libâ—ra me ab omnibus malis ora pro peccatis meis Amen Whosoeuer being in the state of grace shall deuoutly say the seuen prayers ensuing with seauen Our Fathers and as many Haile Maries afore the image of Pietie shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going through the churchyard doe say the prayer following so many yeeares of pardons as there haue bin bodies buried since it was a Churchyard The prayer for the dead Haile all faithfull soules whose bodies here and euery where doe rest in the dust The Lord Iesus who hath redeemed you and vs with his most pretious blood vouchsafe to deliuer you from paines and to place you in the companie of his holy Angells and there beeing mindefull of vs meekely to pray that wee may both be ioyned vnto you and crowned with you in the heauens Pope Innocent the 2. hath granted to euery one which deuoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Sauiours side c. Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes and 20000. daies of veniall offenses granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule Whosoeuer deuotly wil say the praier following shal merit thereby 11000. yeares of pardons Haile Lady saint Mary mother of God Queene of heauen the Gate of paradise the Lady of the world the Light eternall the Empresse of hell c. Pray vnto thy belooued sonne Iesus Christ for mee and deliuer mee from all euils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fonde and not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from the word of God Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie The worke of Errors the teachers of lies siluer and gold the worke of mens hands Vanitie they haue a mouth and speake not eies and see not eares and heare not hands and touch not feete and walke not 2. Hee giueth a strait commandement Not to bow downe to them nor worship them nor to make them to flie from them yea to destroy both the images themselues the Idolaters and the Enticers vnto Idolattie 3. Hee commendeth greatly and praiseth such men as haue destroyed Images and not bowed vnto Idols 4. Hee finally curseth the Images the Image makers and the Image seruers or worshippers Hereunto with vs the Protestant Churches euery where doe subscribe The adversaries vnto this truth The Romish church most fondly and contrary to the word of God doth allow and not onely allow but publikely erect not onely erect but adore not onely adore Images but doth accurse and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worshippe Images and the Images to which is most abhominable Of God himselfe euen of God the Father and that in the likenes of an old man with a long white Beard of the Sonne in the Similitude of a man hanging on rhe Crosse of the holy Ghost in the shape of a Doue of the wholy holy and incomprehensible Trinitie with three Faces in one head Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heades like Trenchers the blessed virgin with frisled haire and costly garments And of other base things as Agnus deis of waxe wafer cakes of flower Crosses of gold siluer stone wood paper copper c. 4. Proposition The Romish doctrine concerning Reliques is fond and not warranted by the holy Scriptures nor consonant but contrary vnto the same The proofe from Gods word Of all the erroneous opinions among the Papists which are infinite none is more to the illusion of wel meaning Christians then their doctrine concerning worshipping and adoratioÌ„ of the reliques of Saints A doctrine which is so farre from being found as it is forbidden in the holy Scripture and a doctrine in the purer times and writers of the Chureh no where to be found and in all the best Churches at this day vtterly condemned Adversaries vnto this truth Such notwithstanding is the Satanicall boldnes of the Antichristian synagogue of Rome that as they will delude men with the reliques of Saints which are not such so likewise they teach the people which is most offensiue and execrable to giue diuine adoration and honour vnto them Hence is it that some doe pray vnto S. Benet whose Reliques they had stolne O Benedict after God our onely hope leaue vs not orphanes who art come hither not through our merits but for the saluation of many soules Others haue published that the Bodies of Saints and specially the Reliques of the blessed Martyrs are with all sincerity to be honoured as the members of Christ c. If any denie this conclusion hee is to be thought not a christian but an Eunomian and Vigilantian The Councell of Trent also hath decreed that they are to be taken for damned which affirme how worship and honour is not to be giuen vnto the Reliques of Saints Of this preposterous deuotion they haue appointed a certaine and common seruice for the holy Crosse whereon Christ was hanged they haue made a feast for the speare and Nailes wherewith Christ was fastened to the Crosse they haue canonized for a Saint the chaines which bound S. Peters To say nothing of the adoration they giue vnto the Haire Milke Smocke of the blessed virgin vnto the Head Haire Thombe Coate of S. Ihon Baptist vnto the breeches of Ioseph the sword and Handkercheife of S. Paul the Keies of S. Peter and vnto many other things
is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine TransubstaÌ„tiatioÌ„ besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is nâ—t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this
world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be
not be the seruants of men and that none humane constitution in the Church doth binde any man to breake the least commaundement of God The consideration heereof hath caused other Churches also with a sweete consent to condemne such wicked ceremonies and traditions of men Errors Adversaries to this truth Such vngodly traditions ceremonies are all the ceremonies and traditions in a manner of the Antichristian synagogue of Rome Such also be the Sabbatarian traditions and ceremonies lately broached because they be imposed vpon the Church Necessarilie and perpetually to be obserued of all and euerie Christian vnder paine of damnation both of soule and body For say they speaking yet of their priuate and Classicall Iniunction about the Sabboth day The Lord hath commaunded so praecise a Rest vnto all sorts of men that it may not by any fraude deceipt or circumvention whatsoeuer be broken but that he will most seuerely require it at our hands vnder the paine of his euerlasting displeasure This viz. the manner of keeping the Sabboth praescribed by themselues the Lord requireth of all and euery one continually from the beginning to the end of our liues without any interruption Vnder the paine of euerlasting condemnation Another sort of people there is among vs which will obserue and vse all Ceremonies whatsoeuer as the temporizing Familistes who at Rome and such like places of Superstition will goe vnto idolatrous seruices and doe adoration vnto Idols and no where will they striue or varie with any one about Religion but keepe all externall orders albeit in their hearts they scorne all professions and Seruices but their owne tearming all Temples and Churches in derision Common houses and all Gods seruices or religions besids their owne Foolishnes To the Christian Reader Christian and beloued Reader let me request thee to obserue well the first section of the proofe of this present proposition and therein howe I speake of ceremonies and traditions apparently impious among which I doe reckon papisticall Crosses whereunto the Romanistes doe attribute diuine adoration as elsewhere in this booke and subscription of mine I haue declared and could more copiouslie but the reliques of a Libell of theirs left in the parrish church of Euborne in Barkshire an 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse and Crossing whose words be these Nowe Ma. Parson for your welcome home Read these fewe lines you knowe not from whom You hold Crosse for an outward token and signe And remembrance only in religion thine And of the profession the people doe make For more then this comes to thou dost is not take Yet holy Church tells vs of holy Crosse much more Of power and virtue to heale sicke and sore Of holinesse to blesse vs and keepe vs from euill From fowle feend to fend vs and saue vs from Deuill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth it giue And surely so will we so long as we liue Though thou saist Idolatrie and vilde superstition Yet we knowe it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For vp shall the Crosse goe and you shall goe downe Of this Crosse I spake and meanâ— and of none other when I number it among things meerely impious and vnlawfull And therefore haue I not a little woundred at those my Brethren which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme which I neuer thought nor take to be either papisticall or impious because none adoration not so much as ciuill much lesse diuine is giuen thereunto either by our church in generall or of any minister or member thereof in particular If they haue no other Patrons for their not vsing or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my iudgement and practise I doe allowe thereof This their peruerting of my words contrarie to their sence and my meaning telleth mee that other mens wordes and names are but too much abused by them in that booke to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Euery particular or nationall Church may ordaine change abolish ceremonies or rites ordained onely by mans authoritie so that all things be done to edifying It hath pleased our most mercifull Lord and Sauiour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be vsed whereof Some God his most excellent maiestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration with all zeale and religion to be obserued Others be ordained by the authoritie of each prouintiall or nationall Church that partely for comelinesse that is to say that by those helpes the people of God the better may be inflamed with a godly zeale and that sobernes and grauitie may appeare in the handling of ecclesiastical matters and partly for order sake euen that gouernors may haue rules and directions how to gouerne by Auditors and inferiors may know how to prepare and behaue themselues in sacred assemblies and a ioyfull peace may be continued by the well ordering of Church affaires We haue already prooued that these latter sort of ceremonies may be made and changed augmented or diminished as fit opportunitie and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours Adversaries vnto this truth This manifesteth to the world the intolerable both arrogancie of the Romish church which dare take vpon her to alter and applie to wrong vses the very Sacraments instituted euen by Christ himselfe and to prescribe ceremonies and rites not to some particular but to all Churches in al times and places It sheweth also the boldnesse of our home-adversaries the Puritane dominicanes which say that the Church nor no man can take away the libertie of working sixe daies in the weeke from men and driue them to a necessarie rest of the body vpon any day sauing the seuenth Againe say these men the Church hath none authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord hath sanctified nor to set vp any day like to the Sabboth day The latter sort what in them is quench the peoples deuotion and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies and ordained by the lawfull authoritie of the Church 35. Article Of Homilies The second booke of Homilies the seuerall titles wherof we haue ioyned vnder this Article doth containe a godly and wholesome doctrine and necessarie for these times as doth the former booke of Homilies which were set foorth in the
slanderous folkes to be offended 3 we giue not to our Prince the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also sometime set forth by Elizabeth our late queene doe most plainely testifie but that onely prerogatiue which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the ciuill sword the stubburne and euill doers 5 The Bishop of Rome hath no iurisdictioÌ„ in this realme of England 6 The lawes of the realme may punish Christian men with death for heinous and grieuous offenses 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in the warres The Propositions 1. The kings maiestie hath the cheife power in this realme of England and other his dominions 2. The kings maiestie hath the chiefe gouernement of all estates ecclesiasticall and ciuill in all causes within his dominions 3. His Highnesse may not execute the ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions vnto all estates both ecclesiasticall and Temporall 4. The King by his authoritie is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no iurisdiction in this realme of England nor other of this kings dominions 6. By the lawes of this realme Christian men for hainous and greiuous offenses may be put to death 7. It is lawfull for Christian men at the commandement of the magistrate to weare weapons and serue in warres 2. Proposition The Kings maiestie hath the cheife power in this realme of England and other his dominions The proofe from Gods word Diuers and sundrie be the formes of Common-weales and magistracie For some where many and they of the inferior people beare the sway as in a democratie some where a fewe and that of choise and the best men doe gouerne as in an Aristocratie and some where one man or woman hath the preheminence as in a Monarchie such is the gouernement of this Kingdome Notwithstanding whatsoeuer the gouernement is either democraticall Aristocraticall or Monarchicall Gods word doth teach vs that There is no power but of God the powers that be are ordained of God and that whosoeuer resisteth the power resisteth the ordinance of God We must be subiect to the principalities and powers and obedient and readie to euerie good worke We must submit our selues vnto all manner of ordinance of man for the Lords sake We must pray for Kinges and for all that bee in authoritie Finally we must giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honor to whom honor is due But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall bee thy nources saith Esay The Apostle Peter calleth the King the superior or him that hath the chiefe power as our King Iames hath in his dominions All Churches Protestant and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall The errors and adversaries vnto this truth These Churches with vs and wee with them vtterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despice gouernement and speake euill of them which are in authoritie Of the Manichies Fratricellians Flagelliferies Anabaptists and Familie of Loue all which raile vpon condemne magistracie Of them who allowe not of the gouernement by women but vtterly detest the same such were they in Italie which said Inâ—â—ritus mundi est á muliere regi againe speaking vnto women AbuÌ„de magna ciuitas vobis sit domus publicum neque noscatis neque vos noscat such in France who thinke how the lawe of God and nature is violated where a woman is suffered to reigne and gouerne such in Scotland or Scottish men rather from Geneua which wrote that A womans gouernment is a monstriferous Empire most detestable and damnable Againe I am assured that God hath reuealed to some in this age that it is more then a monster in nature that a woman shall reigne and haue Empire aboue man c And litle differing from these men are they in England which tearmed the harborough for faithfull subiects a carnall and vnlearned booke smelling altogether of earth without rime and without reason for defending the regiment of women ouer men when it falleth vnto them by inhaeritance to gouerne to be lawfull and good Hee which so censureth the said Harborough was the Marprelate and this his Censure declareth that hee was the Mar-prince aswell as the Marprelate 2. Proposition The Kinges maiestie hath the chiefe gouernment of all estates ecclesiasticall and ciuill in all causes within his dominions The proofe from Gods word Wee ascribe that vnto our King by this assertion which is giuen to euerie King or Queene in their owne dominions by the word of God For They are for titles gratious Lords Princes the ministers of God the Nourses of the Church Gods For authoritie the chiefe Which mooueth S. Paule to exhort that supplications be made for all men but first for Kinges as the chiefe Againe euerie soule is commaunded to bee subiect to the higher power c Finally the examples are manifold and pregnant shewing the principallity of kings ouer all persons and causes For Aaron the high preist called Moses the chiefe Prince his Lord so did Abimelech tearme Saul his Lord K. Iehosaphat as cheife in Iudah appointed Iudges Leuites and priests K. Ezekias there also as chiefe sent vnto all Israell and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeouer also he appointed the course of Priests and Levites by their turnes and commanded all the priests to offer sacrifice c. and they obeied him and enioyned all the congregation to bring offerings and they brought them Which wee doe vnto ours the very same doe the churches of God ascribe vnto Christian magistrates in their principalities Errors Adversaries to this truth Which being true then false is it which the Papists deliuer viz that The kings excellencie of power is in respect of the Nobilitie and Lay-magistrates vnder him and not of Popes Bishops or Priests as they haue cure of soules kings and Princes be they neuer so great must be subiect vnto some Bishop Priest or Prelate The whole Clergie ought to be free from paying Tribute Sacerdotes etiam Principibus iure diuino subditi deleatur say the expurgators Priests are not by Gods lawe subiect vnto Princes No man is to be subiect vnto his temporall
were not Gods ordinance for the good but an humane institution for the hurt of men Many haue a fancie that before the generall Resurrection there shall be no magistrates at all because as they dreame all the wicked shall be rooted out Of this minde are the Anabaptists and Familie of Loue 5. Proposition The Bishop of Rome hath no iurisdiction in this realme of England nor other of the kings dominions The proofe from Gods word The Bishope of Rome did hee according to the will of God preach the Gospell labour in the Lords haruest diuide the word of God aright minister the Sacraments instituted by Christ that sincerely shew by his life conuersation the good fruites of a godly Bishop doubtlesse he were worthy of double yea of triple honor Yet will not the word of God were hee neuer so holy and religious warrant him any Iurisdiction out of his Diocesse especially not within this Reamle much lesse when he doth perform no part of a christian but euery part of an antichristian Bishop in corrupting the doctrine of the truth with errors and cursed opinions in polluting the Sacraments of Christ by superstitious ceremonies in persecuting the Church and Saints with fire and sword in making marchandise of the soules of men through couetousnes in playing the Lord ouer Gods haeritage in sitting in the Temple of God as God shewing himselfe that he is God and in exalting himselfe against all that is called God or that is worshipped In respect of which fruites of impieties the said Bishop of Rome in the holy Scripture is described to be very Antichrist that wicked man the man of sinne the sonne of perdition and the aduersarie of God He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh He is tearmed by the truly and godly learned The Basiliske of the Church neither the Head nor the Taile of the Church His iurisdiction hath bin and is iustly renounced and bannished out of England by manie Kings and Parliaments as by K. Edward the 1.3 and 6 by K Richard the second by K. Henrie the 4.6 and 8 by Q. Elizabeth and by our most Noble K. Iames. His pride and intolerable supremacie ouer all Christian people is renounced and condemned aswell by the mouthes as wrightings of all the purer Churches and that deseruedlie The Errors and adversaries vnto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abell for gouering the Arke Noah for patriarchship Abraham for order Melchisedecke for dignity Aaron for authoritie Moses for iustice Samuell for zeale Helias for humilitie Dauid for power Peter for his vnction Christ the generall Pastor the common Father of all Christians the high Pastor of Gods vniuersall Church the Prince of Gods people for title God euen the Lord God the Pope for power God For By him Kings raigne hee may iudge all men but must of none be iudged hee can doe what him list aswell as God except sinne His iurisdiction is vniuersall euen ouer the whole worlde Him vppon paine of eternall damnation all Christians are to obey And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth and the same Queene disabled to gouerne her owne people and dominions 6. Proposition By the lawes of this Realme Christian men for hainous and greeuous offences may be put to death The proofe from Gods word As the natures of men be diuers and some sinnes in some countries more abound then in others so are the punnishments to bee imposed vppon malefactors according to the quantitie and qualitie of their offences and any countrie and Kingdome may punnish offendors euen with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword Gouernors bee sent of the King for the punnishment of euill doers A wise King scattereth the wicked and causeth the wheele to turne ouer them The magistrate beareth not the sword for nought and is the minister of God to take vengeance on them that doe euill Which punishments testifie to the world that God is iust which will haue some sinnes more seuerely punnished then others and the magistrates to cut off dangerous and vngodly members God is mercifull and â—â—th care both of his seruanâ—s and of humane societie God is all wise and holy in that he will haue it knowne who are iust who wicked who holy and who prophane by cherishing and preseruing of the one and by punishing and rooting out of the other Our Godly and Christian brethren in other countries approoue this doctrine The aduersaries vnto this truth The aduersaries of this doctrine be diuers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatistes and such in our daies be the Anabaptistes And some doe thinke that howsoeuer for other offences against the second Table malefactors may bee put to death yet for haereticall and erroneous opinions in points of religion none are so to suffer Of this minde are the Familistes For They hold that no man should bee put to death for his opinions They blame M. Cramner and Ridley for burning Ioane of Kent for an haereticke It is not christianlike that one man should persecute another for any cause touching conscience Is not that punnishmenâ— sufficient say they which God hath ordained but that one Christian must vexe torment belie and persecute another 7. Proposition It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in warres The proofe from Gods word There is saith K. Salomon a time of warre and a time of peace and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authoritie placed for the defence of quiet and harmlesse subiects as also to remoue the violence of oppressors and enemies whatsoeuer they bee For these causes haue they Horses prepared for the battell Tributes paide them aswell of Christians as others and Subiects to serue them in their warres of what nature soeuer Cornelius being a Christian was not forbidden to play the Centurion or bidden to forsake his profession nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres but to offer no violence vnto any man This truth is graunted by the Churches The adversaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludouicus Viues Others denie it altogether as vntrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre Lactantius thought it altogether vnlawfull for a good man or a Christian either