AN EXPOSITION OF
THE THIRTY-NINE
ARTICLES

The said articles analysed into Propositions, and the Propositions proved to be agreeable both to the written word of God, and to the extant Confessions of all the neighbour Churches, Christianly reformed.

The adversaries also of note, and name, which from the Apostles’ days, and primitive Church hitherto, have crossed, or contradicted the said Articles in general, or any particle, or proposition arising from any of them in particular, hereby are discovered, laid open, and so confuted.

Perused, and by the lawful authority of the Church of England, allowed to be public.

“I beseech you, brethren, mark them diligently, which cause divisions, and offence, contrary to the doctrine which ye have received, and avoid them.”
Rom. 16v17

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To the Most Reverend Father in God, and his right honourable good Lord Richard, by the divine providence, Archbishop of Canterbury, and Primate of England, and counsellor to the Most High and Mighty Prince, James, King of Great Britain, France, and Ireland.

Most reverend father in God, there is no one thing in this world, that of men truly zealous and christian in these latter days of the world with greater earnestness hath been desired, than that by a joint and common consent of all the churches rightly, and according to the canons of the sacred scriptures, reformed, there might be a draught made and divulged, containing and expressing the sum and substance of that religion, which they do all both concordably teach and uniformly maintain.

That holy man (of happy remembrance) D. Cranmer, [1] who sometime enjoyed that room in our church which your grace now worthily possesseth, in the days of that most godly young prince, king Edward the Sixth, employed a great part of his time and study for the effecting of that work; and imparted his thoughts with the most principal persons, and of rarest note in those days for their wisdom, piety, and credit, among the people of God throughout Christendom. M. Calvin, understanding of his intent, addressed his letters unto the said archbishop, and offered his service, saying, “That, might his labours stand the church instead, Ne decern quidem maria, it would not grieve him to sail over ten seas to such a purpose.”

2. But, this proving a work of much difficulty [2], if not altogether unpossible in men’s eyes, especially in those days, to be brought about; the next course and resolution was, that every kingdom and free state, or principality, which had abandoned the superstitious and antichristian religion of the church of Rome, and embraced the gospel of Christ, should divulge a brief of that religion, which among themselves was taught and believed, and whereby, through the mercy of God in Christ, they did hope to be saved: which to God his great glory and the singular benefit and comfort of all churches, both present and to come (as the extant Harmony of all their confessions doth most sweetly record), with no great labour was notably performed.

This work of theirs told the churches in those days, and doth us, and will inform our posterity, that not only in every particular state and kingdom, but also throughout Christendom where the gospel was entertained, the primitive and apostolical days of the church were again restored. For the multitudes of them that did believe (I speak both jointly of all, and severally of each reformed people, not of every particular person, fantastic, false apostles, and perverse teachers or professors in any church, who were not wanting even in the apostles’ days) touching the main and fundamental points of true religion were then of one heart and of one soul, and did think and speak one thing, and live in peace. [3]

3. [4] The said archbishop (for unto whom better, after church of God and the king, can we ascribe the glory of this worthy act?) he wrought this unity and uniformity of doctrine in this kingdom in the halcyon days of our English Josiah, king Edward VI of that name: and the same doctrine, so by his means established in the time of peace (a notable work of peace), like a manly, heroical, and heavenly captain, under our general Jesus Christ, he resolutely, even with his heartblood and in the fiery torments, afterwards confirmed in the days of persecution.

[5] A certain learned man, speaking of the religion here then professed, and writing unto the lords of our late queen’s council, doth say, “He” (meaning the papist his adversary, who charged our church with discord and disagreements about matters of religion) “he ought” (saith he), “if he had been able, to have brought out the public confession and articles of faith, agreed in king Edward’s time [6]; and have shewed any in England, that, professing the gospel, dissenteth from the same.” So esteemed he (and with him many thousands of learned and judicious men) of the doctrine then ratified by authority, and professed in this kingdom.

But those days of our church’s peace continued not long [7], (through our unthankfulness and sins); neither on the other side was our persecution permanent (through the goodness of God,) though for the time exceeding vehement and violent. For, nubecula fuit, et cito transiit, it vanished away quickly, as do many raging storms, even upon the sudden; yet not through the power of gunpowder and treasons, but through the force of ardent prayers unto the Almighty. For, Arma ecclesiæ preces.

4. [8] We find that M. Latimer (that sacred and reverend father) addicted himself very seriously in those days unto the exercise of prayer: and his principal and most usual prayers were, first, for himself; next, for the afflicted church of England; and lastly, for lady Elizabeth, the deceased K. Edward’s and queen Mary’s sister.

For himself [9] he prayed that, as God had made him a minister and preacher of his truth, so he might constantly bear witness unto the same, and have the grace and power to maintain it in the face of the world, even till the hour of his death. For the church of England he prayed, that God would be pleased once again to restore the free preaching of the gospel to this realm; and this with all possible fervency of spirit he craved at the hands of God. And for lady Elizabeth, that he would preserve and make her a comfort to his then comfortless people in England. And the Almighty and our heavenly Father both heard and granted all and every of his petitions.

M. Gualter (that learned, painful, and excellent divine at Tigure), dedicating his holy and christian Comments upon the Lesser Prophets unto D. Parkhurst, bishop of Norwich [10] (who in the days of the forementioned queen Mary voluntarily had exiled himself so far as Switzerland, for his preservation, if it might be, unto better times), saith of the said Parkhurst that, when he lived in Tigure, lady Elizabeth was ever in his mouth: her faith, her wisdom, her magnanimous spirit, her virgineous and chaste behaviour, he would ever celebrate with high words and commendations; and that God would guard and safeguard her person [11] for the good of his people, was his daily prayer: yea (saith the same Gualter), orabant idem tecum jni omnes, “it was not your prayer only, but all God’s people so prayed besides.” And their prayers were not made in vain. For both queen Mary lived not long; and L. Elizabeth was placed in the royal throne; superstition was expulsed, and true religion again, to the singular comfort and multiplication of God’s people in this kingdom, very solemnly restored.

5. [12] Notwithstanding an uniformity of doctrine to be taught, embraced, and professed, by authority of the prince and state, was not published till certain years after the queen’s attaining the kingly diadem; but then Articles of Religion, to the number of thirty-nine, drawn yet three years afore, were commended to the consideration and perusal of the whole clergy of both provinces in an orderly and lawful assembly or convocation of theirs at London; and by a sweet and unanimous readiness thereupon by them allowed. This was effected in the year of our Lord 1562, the same year that the merciless massacre at Vassey in France was committed by the duke of Guise, and the same very time also that all the protestants in that country of France, for holding and professing the same doctrine, were sentenced unto death and destruction by the parliament at Paris; after which their condemnation ensued those horrible and more than savage murders and slaughters of the religious, and only for their religion, at Carrascone, at Tholouse, Amiens, Tours, Sens, Agen, Aurane, and many other cities, towns, and villages throughout France.

[13] A principal contriver of this uniformity in religion, and thereby unity among us, was another predecessor of your grace’s, even D. Parker, the first archbishop of Canterbury in the said queen’s days.

Hereupon wrote Beza from Geneva, Doctrinæ puritas viget in Anglia pure et sincere; “Religion flourisheth in England:” Zanchi, from Strasbourg, Per hanc reginam factam; “By her” (meaning queen Elizabeth’s) “coming to the crown, God again hath restored his doctrine and true worship:” and Danæus, “The whole compass of the world hath never seen anything more blessed, nor more to be wished, than is her government.”

So now again flourished those apostolical times (as I may say) of unity and uniformity of doctrine in our church. For then were there no contentions, nor dissensions, nor thorny and pricking disputations among us, about questions of religion; tantum res nobis fuit cum satellitibus quibusdam pontificiis (as bishop Jewel said), “we then skirmished only with the papists.” As it was with the building of Solomon's temple, so was it with us then: we set upon the building of God’s house (which is his church) without deane, without noise and stirs. The adversaries without heard us, and heard of our doings abroad by the pens of the learned Jewel, Nowel, Calfhill, and such other architects of ours: to ourselves we were comely as Jerusalem, to our enemies “terrible as an army of banners.”

6. [14] Also what afore, viz. A.D. 1562, they had agreed upon, subscription the same at another assembly at London, A.D. 1571, and the 13th year of Q. Elizabeth, according to an act of parliament then made the said clergy of England (the archbishops and bishops first beginning, and giving the example), by their several subscriptions with their own hands, most readily did prove.

[15] Howbeit in the year next ensuing, scil. A.D. 1572, (a year many ways memorable, especially for the great and general massacre of above an hundred thousand protestants in France, chiefly in Paris and the country thereabout adjoining, begun on St Bartholomew’s eve; [16] for pope Gregory’s excommunicating of Q. Elizabeth, for defending this doctrine and religion which here we speak of; and thirdly, for the erecting of private presbyteries now first in England), various of the inferior ministers in and about London, and elsewhere in this kingdom, not a little disturbed the quiet of our state and peace, some of them by untimely and inconsiderate admonitions, pamphlets, and libels; other by obstinate refusing to subscribe, as both law did enjoin, and their fathers in Christ and superiors afore them had done. But these men speedily both by learning were answered and by authority censured, suspended, or deprived.

7. [17] And yet not one of the recusants, and so not one of England’s clergy, either now or afore, did ever oppugn the received public and catholic doctrine of our church; but most willingly approved and applauded the same, as the truth of God.

For even the admonitioners themselves (which said that they did strive for true religion, and wished the parliament even with perfect hatred to detest the church of England, whereof notwithstanding they were members), even they do say how they (meaning the bishops and their partakers) hold the substance of religion with us, and we with them. And again: “We (all of us) confess one Christ.” And their champion doth acknowledge that her majesty hath delivered us from the spiritual Egypt of popery.

So that for doctrine (I mean still for the main points of doctrine) there was now a sweet and blessed concord among us: which unity continued all that holy and reverend father’s, I mean archbishop Parker’s, time, which was till the 17th year of Q. Elizabeth.

8. [18] After him succeeded in the said archiepiscopal chair B. Grindal, a right famous and worthy prelate, and for religion so sound, as in K. Edward’s days (had the prince lived a while longer) he had been promoted unto the bishoprick of London, upon the translation of B. Ridley unto Durham; for these things had the state then in purpose. But God otherwise had decreed for their advancements, as that the one of them should pass through the fire unto the kingdom of heaven, and the other escape the dangers of many storms and waters, before he came unto any preferment at all. And so accordingly Ridley was burned and Grindal banished, and both of them deprived either of life or living, or both; and that for one and the same cause and doctrine, which they had preached, and we profess.

But, the tempest being over-blown, and Q. Elizabeth herself having likewise escaped the bloody hands of her cruel enemies, yea, and gunpowder trains, and treasons too, in most barbarous manner laid to have blown up her saint-like and sanctified body and soul into the heavens (and all for her constant favouring and embracing this very doctrine), her majesty, not forgetful what he had endured for the cause of Christ and his church, advanced the zealous confessor and tried soldier unto the see, first of London (afore designed him), next of York, and lastly of Canterbury.

The care of this archbishop was great to further the glory of God; but, through the envy and malice of his ill-willers, his power was but small; his place high, but himself made low, through some disgraces, by his potent adversaries; which he meekly and patiently endured till his dying day.

9. [19] During the time of this man’s troubles, among other, two things especially deserve observation. One is, the flocking of Jesuits into the kingdom, who afore then never came among us; the other is, the insolency and boldness of our home-faction.

The Jesuits indicted councils, summoned synods, enacted and reversed orders, and exercised papal jurisdiction among us; we not witting, nor so much as dreaming of any such matter.

The brethren (for so did they now style themselves) in their churches and charges would neither pray, nor say service, nor baptise, nor celebrate the Lord’s supper, nor marry, nor bury, nor do any other ecclesiastical duty according to the law; but after their own devisings. And abroad (as if they had been acquainted with the Jesuitical proceedings, or the Jesuits with their practices) they had their meetings, both classical and synodical; they set down decrees, reversed orders, elected ministers, exacted subscriptions, and executed the censures of suspension and excommunication, where they thought good.

The Jesuits had for their provincial, first, Robert Parsons, alias Cowbuck, then Weston, and lastly Garnet; which Garnet continued in that office till the year 1605, when he was apprehended, and for most horrible and hellish treasons, as an arrant traitor, put to death in Paul’s church-yard the same year. And the brethren had their (I know not what) chief men; all of these residing in and about London, and in special favour both with the gentry and vulgar people of their several factions, and so continued multiplying their number and growing strong, even headstrong in boldness and schism, till the dying day of this most grave and reverend archbishop, which was in the month of July, 1583.

10. Some four months afore whose death the said brethren, at a certain assembly of their own appointing, among other things (as I find) decreed that, if subscription unto the book of Articles of Religion (afore-mentioned and still meant) should again be urged, the said brethren might subscribe thereunto according to the statute [20]: which declareth, that what diversity and disagreement soever was about other matters, yet abode there still a blessed unity among us touching the foundation of the christian religion. And this was in the 25th year of Q. Elizabeth.

11. [21] Next unto him D. Whitgift, then bishop of Worcester (a man deservedly unto that dignity promoted, and for his manifold pains in writing, teaching, and defending the truth, his wisdom in governing, and his well-demeaning of himself every way, worthy the double honour which he did enjoy, or the state could advance him unto), from thence was translated unto the see of Canterbury.

No sooner was he confirmed in his office, but, observing both the open and intolerable contempt, in many places, of all church-orders by authority prescribed, and hearing both of many secret conventicles and unlawful assemblies in his province, and of the tumults and garboils abroad, and even at his very admission unto his charge raised in Scotland, and that for the self-same cause which by the brethren here in England was maintained; and foreseeing the dangers and troubles likely to ensue, for which he should give an account, if in time he sought not means to prevent them; he thought it his bounden duty (for the preservation of unity and purity in religion, the preventing of further schism, and the discovery of men’s inclinations either unto peace or faction), that all and every minister ecclesiastical having cure of souls within the province of Canterbury, under his own hand and by subscription, should testify his consent both unto the points of religion in the convocation A.D. 1562 approved, and likewise unto other articles necessary for concord’s sake of all and every man, minister especially, to be acknowledged; and subscription accordingly by due course of law called then thereunto [22]: time called which was done the very first year of his removal, and the 26th year of her majesty.

[23] This of the brethren was termed the woeful year of subscription; but that they should so do there was no cause, unless they are grieved that factious spirits and malcontented ministers and preachers were discovered, and their erroneous and schismatical opinions brought into light. And surely never was there subscription hitherto by authority urged in this land, but various new fancies (held yet for truths not to be doubted of among the brethren) were thereby detected, for God’s people to avoid as monsters: neither hath our church lost by imposing, nor the adversaries gained, at the long run, by refusing subscription.

12. [24] In the years 1571 and 1572, when subscription first was required, the whole land will witness, that many and sundry books (as Well in Latin as English) then and afterward flew abroad. In which we read how then and in those days the truth of God did in a manner but peep out (as it were) at the screen; that Cranmer, Parker, Grindal, and all the other martyrs, preachers, and learned men (which first in our age brought the light of the gospel into this realm) “did see a little and had a glimpse of the truth, but oversaw many things which in these days of the sunshine of the gospel men of meaner gifts do see, and yet may not utter them without great danger of the laws (through the iniquity of the times), though the said things now seen be comprised in the book of God, and also be a part of the gospel, yea, the very gospel itself; so true are they and of such importance as, if every hair of our heads were a life (say the brethren), we ought to afford them in defence of these matters; the Articles of Religion, penned and agreed upon by the bishops and clergy, and ratified by the prince and parliament, in comparison of these things now revealed and newly come to light, are but childish and toys.”

Thus write they (as your grace best knoweth, and I would have quoted the places where they may be read, had I either not written unto yourself, or did write unto a man unacquainted with their books). And, had they here stayed, their words had been able (without the more grace of God) to have moved the parliament and all the people of this land (as they have prevailed but too much already with their too credulous favourites), to think our church, for all the reformation wrought and uniformity in doctrine established, to be much awry, and far from the truth it should profess. But setting down (as they have done) and publishing both what the truth is which now breaketh out and offereth itself, by their ministry, to the view of the whole world (which afore did but peep out at the screen), and what the things be which they of mean gifts do see, and our fathers, the martyrs, bishops, and preachers, both in king Edward’s days and afterwards (known and acknowledged to be men of excellent parts), either did not see at all, or oversee, and what likewise the points of doctrine newly now revealed, their æternum evangelium (which without great danger may not be preached in England, no more than the doctrine and articles of the church of England may be preached at Rome; and for defence whereof they ought to afford even their very lives, were they so many as the hairs of every of their heads) is, and be, they demonstrate themselves to be most childishly vain and idle in their imaginations, which they take yet to be illuminations of the Spirit.

13. [25] For all their doings and discourses (to say the best of them) are but to erect a new (which they term a true) ministry, and their discipline among us.

Themselves do say, “The controversy betwixt them and us is not as (the bishops and their well-fillers) they would bear the world in hand, for a cap, a tippet, or a surplice; but for greater matters concerning a true ministry, and regiment of the church, according to the word: the one whereof, that is, a true ministry, they shall never have, till archbishops and bishops be put down, and all ministers made equal; the other also will never be brought to pass, till kings and queens do subject themselves unto the church, and submit their sceptres, and throw down their crowns before the church, and lick up the dust of the feet of the church, and willingly abide the censures of the church, that is, of the presbytery. For as the church is subject unto the civil magistrate, in respect of his civil authority, so must the magistrate, the king and queen, subject themselves and be obedient to the just and lawful authority of the church. The civil magistrate is none officer at all of the church. For church-officers be non magnates aut tetrarchæ, not gracious or honourable lords, but ministers of the church. The presbytery is the church, and every congregation or church should and must in it have a presbytery.”

This is the light which indeed the martyrs never saw; the religion which our brethren strive for; the truth which they may not preach; not childish doctrine, like the bishops’ articles, but the wise gospel, the main and material points of religion, now in these last days last of all (yea, after the eighth thorough breaking of Henry Nicholas Evangelium Regni) revealed, and for furtherance whereof they are to lend and spend even all their lives, if occasion be ministered.

14. Strange and strong delusions: first, to take these and other such assertions for truths and heavenly mysteries, which are but the fancies of troubled brains, not grounded nor truly gathered from God’s word.

Next, to teach one another and all their favourers, how they should be as ready and prepared even for these matters to give other their livings, and to give their lives (were they as many as the hairs of all their heads), as Cranmer, Ridley, Latimer did; and Parker, Grindal, and all other preachers would, and every christian man and woman should (if they be called thereunto), for the apostolical and catholic doctrine of our church ; which all God’s people do know, and the brethren themselves (as afore hath been noted) do confess, is originally from God and his written word.

These and many more (too many here to be recapitulate) such fantasies of theirs, or frenzies rather, this first subscription brought first to light; and yet happy had it been for God’s church and people, they had never been broached.

15. [26] Semblably, the next subscription called for by the last archbishop, your lordship’s predecessor, A.D. 1584, discovered even the very thoughts and desires of those (brethren before, but now styled) faithful brethren, which have and do seek for the discipline and reformation of the church.

Many treatises afore, but now and various years ensuing, they flew about and abroad like atoms; and by them the same things which afore, but in a differing sort, and in other words, they publish.

For touching church-officers, they name who and how many sorts they be of them, viz. doctors, pastors, governors, deacons, and widows; no more, no fewer.

They say every church must be furnished with a teacher and a pastor, as with two eyes; with elders, as with feet; with deacons, as with hands. Every congregation must have eyes, hands, and feet; and yet neither all, nor at all any congregation, is to have an head, answerable to those feet, hands, and eyes.

The doctor, by their doctrine, must be a distinct minister from the pastor, and only teach true doctrine, and neither exhort, nor apply his doctrine according to the times, and his auditory, nor minister the sacraments. For these things the pastor is to perform: which pastor also, whensoever he administereth the sacraments, must necessarily make a sermon, or else he committeth sacrilege.

And concerning discipline, by their doctrine, every congregation must have absolute authority to admonish, to censure, to excommunicate, and to anathematise all offending persons, yea even kings and princes, if they be of the congregation. And no prince but must be of some parish, and under one presbytery or other, always. Where this power is not, in their judgements, one of the tokens of a true church is wanting. For this discipline with them is a mark of the church, and numbered among the articles of their faith.

16. This (say they) is the great cause, the holy cause, which they will never leave suing for, though there should be a thousand parliaments in their days, until either they obtain it, or bring the Lord in vengeance and blood against the state and the whole land for repelling the same. [27] The discipline is God’s holy yoke, God’s sceptre, the kingdom, and throne of Christ.

Our controversy (say they) is, whether Jesus Christ shall be king, or no. Again, the end of all our travail is, to build up the walls of Jerusalem, and to set up the throne of Jesus Christ, our heavenly king, in the midst thereof; the advancing whereof is a testimony unto us that we shall have part in that glory which shall be revealed hereafter.

So learn we now from their said books, learned and demonstrative discourses (which the fathers and our forefathers never saw, nor had learned), both that their discipline established and exercised is a visible mark of a true church; and to desire the advancement of the same, an invisible token of an elect child of God: so as neither is that a church, at least no true church, where their discipline is not; neither they but titular Christians, no true Christians indeed, which either sigh or seek not to have it established, and presbyteries in every parish to be advanced.

17. [28] The Articles of our Religion (concluded upon by the reverend clergy of our church), with these learned and all-seeing brethren, are but the bishops’ decrees, the articles of the convocation-house, and reveal some little truth: but these wise brethren (so faithful have they been between God and his church) they have not failed to shew us the whole counsel of God.

And yet these faithful brethren, either through forgetfulness or frailty, or (which I rather think) forced thereunto by the power of truth, do plainly confess, that those very decrees of our bishops, and articles of the convocation-house, even that little, little part of the gospel, which the said bishops and martyrs brought to light, and hath enlightened the whole realm, containeth the very fundamental points of Christianity.

Whereof I still gather, that had their newly-revealed, termed learned discourses, and doctrines, touching discipline and their presbyteries (howsoever with goodly and glorious titles, to ravish poor hearts with the desire thereof, brandished and set out) never been divulged or preached, we may be saved; but, without knowing and believing the articles or doctrine of our church (which yet is not ours, but God’s) there is no salvation ordinarily to be looked for of any man so true, and of such necessity, is this; so impertinent and unneedful, the other.

18. Octogesimus octavus mirabilis annus: it was prophesied to be a wonderful year, long afore it came, and will never be forgotten now it is past.

[29] Among the things for which the year fifteen eighty-eight is famous, one, and not of least regard, is that, afore it expired, these books of the brethren, by a proclamation from queen Elizabeth, were denounced schismatical and seditious; and the doctrine in them contained erroneous, tending to persuade and bring in a monstrous and apparent dangerous innovation within her dominions and countries; and to make a change, even a dangerous change, of the form of doctrine then in use. And therefore the said books were commanded to be brought in, and delivered into the hands of authority; and special charge given, that no more of that nature should come abroad, or be printed.

Whereby (so much as in that blessed queen, whose name with eternal honour shall be recorded) these new fancies of the brethren were hissed and exploded out of this christian kingdom; and the articles, or public doctrine of our church, confirmed, countenanced, and by the royal prerogative of that peerless prince more strongly ratified and commended to her awful and good subjects than afore.

19. [30] The zeal of learned and godly men hereupon was inflamed, and their courage so increased, as whereas afore this time but one or two, or a very few (the first whereof was your lordship’s immediate predecessor, whose memory be always honourable among the saints), did encounter the brethren, and oppugned their fancies: now an army of most valorous and resolute champions and challengers rose up, which then and various years ensuing (among whom as your grace was the first in time which gave the onset, so are you to be reckoned with the first and best for zeal, wisdom, and learning) did conflict with these brethren, defended the prelacy, stood for the prince and state, put the new doctors to the foil, profligated the elders, set upon the presbytery and so battered the new discipline as hitherto they could never, nor hereafter shall ever fortify and repair the decays thereof.

20. [31] Notwithstanding, what the brethren wanted in strength and learning, they had in wiliness; and, though they lost much one way in the general and main point of their discipline, yet recovered they not a little advantage another way, by an odd and a new device of theirs, in a special article of their classical instructions.

For while these worthies of our church were employing their engines and forces, partly in defending the present government ecclesiastical, partly in assaulting the presbytery and new discipline, even at that very instant the brethren [32] (knowing themselves too weak either to overthrow our holds, and that which we hold, or to maintain their own) they abandoned quite the bulwarks which they had raised, and gave out were impregnable; suffering us to beat them down, without any, or very small resistance: and yet, not careless of their affairs, left not the wars for all that, but from an odd corner, and after a new fashion, which we little thought of, (such was their cunning,) set upon us afresh again by dispersing in printed books (which for ten years’ space before they had been in hammering among themselves to make them complete) their sabbath speculations, and presbyterian (that is, more than either kingly or popely) directions for the observation of the Lord’s day.

This stratagem of theirs was not observed then, neither, I fear me, is regarded as it should be yet; and yet did, and since hath, and doubtless in time to come, if it be not timely seen unto, with unsound opinions and paradoxes will so poison many, as the whole church and commonweal will find the danger and inconvenience of them: so plausible are they to men either popularly religious, or preposterously and injudiciously zealous.

21. [33] In this their sally, as I said before, they set not upon the bishops and their calling, their chancellors, &c., as popish and antichristian; they let them alone, seeing and knowing they are too well backed for them to subvert: but (which are of great all, and almost of the same antiquity with bishops various of them, and I had almost said as necessary) they ruinate, and at one blow beat down all times and days, by just authority destined to religious and holy uses, besides the Lord’s day, saying plainly and in peremptory words, that the church hath none authority, ordinarily, or from year to year perpetually to sanctify any other day to those uses, but only the Lord’s day.

They build not presbyteries expressedly (though under hand, if it be well marked, they do erect them in their exercises of the sabbath:) but they set up a new idol, their Saint Sabbath (erst in the days of popish blindness St Sunday) in the midst and minds of God’s people.

By the former they have opened not a gap, but a wide gate, unto all licentiousness, liberty, and profaneness on the holydays, which is readily and greedily apprehended of all sorts of people everywhere, especially of their favourites, to the high dishonour of God, decay of devotion, hindrance of christian knowledge and wisdom in all sorts, especially in the vulgar multitude and poor servants, advantage of the common enemies, and gross contempt of the necessary and laudable orders of our church. By the latter they have introduced a new, and more than either Jewish or popish superstition into the land, to no small blemish of our christian profession, and scandal of the true servants of God, and therewith doctrine most erroneous, dangerous, and antichristian.

22. [34] Their doctrine summarily may be reduced unto these two heads, whereof the one is, that the Lord’s-day, even as the old sabbath was of the Jews, must necessarily be kept, and solemnized of all and every Christian, under the pain of eternal condemnation both of body and soul.

The other, that under the same penalty it must be kept from the highest to the lowest, both of king and people, in sort and manner as these brethren among themselves have devised, decreed, and prescribed.

The former of these is like that of the false apostles, which came from Judea unto Antioch, and taught the brethren, that unless they were circumcised after the manner of Moses, they could not be saved: whom the apostles, Paul and Barnabas first, and afterwards Peter, James, and the rest at Jerusalem both zealously did resist, and in their synod, or convocation, powerfully suppress.

The latter, as bad as that, hath been the mother of many heretical assertions and horrible conclusions.

I have read (and many there be alive which will justify it) how it was preached in a market-town in Oxfordshire, that to do any servile work or business on the Lord’s-day is as great a sin as to kill a man, or to commit adultery. It was preached in Somersetshire, that to throw a bowl on the Sabbath-day is as great a sin as to kill a man. It was preached in Norfolk, that to make a feast or wedding-dinner on the Lord’s-day is as great a sin as for a father to take a knife and cut his child’s throat. It was preached in Suffolk (I can name the man, and I was present when he was convented before his ordinary for preaching the same), that to ring more bells than one upon the Lord’s-day to call the people unto the church is as great a sin as to commit murder.

When these things I read and heard, mine heart was stricken with an horror, and so is it still, when I do but think of them; and calling into mind the Sabbath Doctrine, at London printed for J. Porter and T. Man, A.D. 1595, which I had read afore (wherein very many things are to this effect), I presently smelt both whose disciples all those preachers are, and that the said doctrine had taken deep impression in men’s hearts, and was dispersed (while our watchmen were otherwise busied, if not asleep) over the whole kingdom.

23. [35] It is a comfort unto my soul, and will be till my dying hour, that I have been the man and the means that these Sabbatarian errors and impieties are brought into light and knowledge of the state; whereby whatsoever else, sure I am, this good hath ensued, namely, that the said books of the sabbath (comprehending the abovementioned, and many more such fearful and heretical assertions) have been both called in, and forbidden any more to be printed and made common. [36] Your grace’s predecessor, archbishop Whitgift, by his letters, and officers at synods and visitations, A.D. 1599, did the one; and sir John Popham, lord chief justice of England, at Bury St Edmunds, in Suffolk, A.D. 1600, did the other.

And both these most reverend, sage, and honourable personages by their censures have declared (if men will take admonition), that this sabbath doctrine of the brethren agreeth neither with the doctrine of our church, nor with the laws and orders of this kingdom; disturbeth the peace both of the commonweal and church; and tendeth unto schism in the one, and sedition in the other: and therefore neither to be backed, nor bolstered by any good subject, whether he be church or commonweal man.

24. [37] Thus have errors and noisome doctrines, like boils and botches, ever and anon risen up, to the overthrow of our church’s health and safety, if it might be; but yet such hath been the physic of our discipline, as what by lancing, purging, and other good means used, the body still hath been upholden and preserved from time to time.

And well may errors (like gross humours and tumours) continue among us, (as never church was, or will be quite without them, while it is militant here upon earth:) yet are they not of the substance at all of our religion, or any part of our church’s doctrine (no more than ill humours which be in, are of the body; or dregs in a vessel of wine be any part either of the vessel or wine) which remaineth, as at the first, most sound, and uncorrupted; and so continued even until the dying day of that most illustrious and religious princess, queen Elizabeth.

The very brethren themselves do write, that,

[38] In regard of the common grounds of religion, and of the ministry, we are all one. “We are all of one faith, one baptism, one body, one spirit, have all one Father, one Lord; and be all of one heart against all wickedness, superstition, idolatry, heresy; and we seek with one christian desire the advancement of the pure religion, worship, and honour of God. We are ministers of the word by one order; we administer prayers and sacraments by one form; we preach one faith and substance of doctrine. And we praise God heartily, that the true faith, by which we may be saved, and the true doctrine of the sacraments, and the pure worship of God, is truly taught, and that by public authority, and retained in the book of articles.

Hitherto the said brethren. And this was their verdict of our church’s doctrine in the last year save one of queen Elizabeth’s reign; than which nothing was ever more truly said or written: and this unity and purity of doctrine she left with us, when she departed this world.

25. [39] Now, after Elizabeth reigned noble James, who found this our church, as all the world knoweth, in respect of the grounds of true religion, at unity; [40] and that unity in verity, and that verity confirmed by public and regal approbation.

[41] These ecclesiastical ministers therefore (though a thousand for number) who at his majesty’s first coming into this kinsgdom either complained unto his highness of (I know not what) errors and imperfections in our church, even in points of doctrine (as if she erred in matters of faith), or desired that an uniformity of doctrine might be prescribed (as if the same had not already been done to his hands,) or (as weary belike of the old, by queen Elizabeth countenanced and continued) desired his majesty to take them out a new lesson (as did the seventy-one brethren of Suffolk), are not to be liked.

Neither can we extol the goodness of our God sufficiently toward our king, and us all, for inspiring his royal heart with holy wisdom to discern these unstayed and troublesome spirits; and enabling his highness with power, and graces from above, to decree orders and directions for the general benefit and peace of the whole church; neither suffered he his eyes to sleep, nor his eye-lids to slumber, nor the temples of his head to take any rest, till he had set them down afore all other, though never so important and weighty affairs of the crown and kingdom.

26. [42] Myself have read, and thousand thousands, with an hundred thousand of his subjects besides, have either read or heard of proclamations after proclamations (to the number of six, or seven at the least), of books and open speeches of his majesty, uttered in the parliament-house, and all of them made vulgar within a year, and little more, after his happy ingress into this kingdom and taking the administration of this most famous and flourishing empire upon himself; whereby the doctrine in this land allowed, and publicly graced and embraced of all sorts at his entrance into the realm, hath been not only acknowledged to be agreeable to God’s word, sincere, and the very same which both his highness, and the whole church and kingdom of Scotland, yea, and the primitive church professed; but also by his authority regal and paramount (as one of the main pillars, supporting his estate) ratified to continue; and all hope either of allowing or tolerating in this kingdom of any other doctrine, religion, or faction whatsoever, opposite or any way thwarting the faith and confession of the church of England, in most plain, pithy, and peremptory words and speeches cut off.

The year 1562 was not more famous for the uniformity of doctrine in religion then concluded, than the year 1604 is memorable, and will be for seconding the same: [43] neither got the clergy in those days more credit in composing the articles of our unity in faith, than did the last convocation (whereat your grace, then bishop of London, was present, and president) in ratifying the acts and articles of their antecessors; neither was queen Elizabeth more honoured in establishing them at the first, than is our king James renowned, and more and more will be, for approving under the great seal of England the late and last constitutions and canons ecclesiastical.

27. [44] Whereby no person shall hereafter be received into the ministry, nor neither by institution or collation admitted to any ecclesiastical living, nor suffered to preach, to catechise, or to be lecturer or reader of divinity in either university, or in any cathedral, or collegiate church, city or market-town, parish-church, chapel, or in any other place in this realm, except, &c., and except he shall first subscribe to these three articles, &c.; whereof the third is, that he alloweth the book of Articles of Religion, &c.; nor any licensed to preach, read, lecture, or catechise, coming to reside in any diocese, shall be permitted there to preach, read, lecture, catechise, or minister the sacraments, or to execute any other ecclesiastical function (by what authority soever he be thereunto admitted), unless he first consent and subscribe to the three articles.

Neither shall any man teach either in public school, or in private house, except he shall first subscribe to the first and third articles simply, &c.

Neither shall any man be admitted a chancellor, commissary, or official, to exercise any ecclesiastical jurisdiction, except, &c. and shall subscribe to the Articles of Religion, agreed upon in the convocation in the year 1562, &c.

And likewise all chancellors, commissaries, registers, and all other, that do now possess or execute any places of ecclesiastical jurisdiction or service, shall before Christmas next in the presence of the archbishop or bishop, or in open court, under whom, or where they execute their offices, take the same oaths, and subscribe, as before is said; or upon refusal so to do, shall be suspended from the execution of their offices, until they shall take the said oaths, and subscribe, as aforesaid.

28. [45] In which constitutions the wisdom of his highness sheweth itself to be excellent, who indeed (as exceeding necessary, both for the retaining of peace in the church, and preventing of new doctrine, curious speculations, and offences, which otherwise daily would spring up and intolerably increase) calleth for subscription, in testimony of men’s cordial consent unto the received doctrine of our church, but exacteth not their oaths, as some do; much less oaths, vows, and subscription too (but only in a particular respect, and that of a very few in public office), as our neighbours have done.

Again, he requireth subscription, but not of civil magistrates; not of the commons (as elsewhere some do), not of every man, yea, of women as well as of men (as did the persecuted church at Frankfurt in queen Mary’s days), not of noble, gentlemen, and courtiers (as in Scotland was exacted in our king’s minority); but only of ecclesiastical ministers, teachers, and spiritual officers, or of those which would be such: and so do the reformed churches in France and Germany at this very day.

Last of all, his majesty calleth for subscription unto articles of religion; but they are not either articles of his own lately devised, or the old newly turkened but the very articles agreed upon by the archbishops and bishops of both provinces, and the whole clergy in the convocation holden at London, [46] and that in the year of our Lord God 1562, and unto none other; even the same articles, for number thirty-nine, no more, no fewer; [47] and for words, syllables, and letters, the very same, unaugmented, undiminished, unaltered.

29. [48] And being the same, the whole world is to know, that the church of England is not in religion changed, or variable like the moon, nor affecteth novelty or new lessons; but holdeth steadfastly and conscionably that truth, which by the martyrs and other ministers in this last age of the world hath been restored unto this kingdom, and is grounded upon God’s written word, the only foundation of our faith.

And being the same, all men again may see, that we are still at unity both among ourselves at home, and with the neighbour churches abroad in all matters of chiefest importance and fundamental points of religion, though our adversaries the papists would fain beat the contrary into the common people’s heads.

And being the same, there is now (as also from the first restoration of the gospel among us there hath been) an uniformity likewise of doctrine by authority established, which at the king his first arrival among us was so much desired by the brethren.

And finally, being the same, let us not doubt but persuade ourselves, that we shall find the anti-christian church of Rome too the same, which for the same doctrine, and for none other cause, persecuteth all christian churches, but ours of England especially, with sword, fire, and powder in most hostile, yea, and hellish manner: the effect of whose hatred against us as we have often seen, [49] so especially had we felt the same the next year after our king’s ratification of these articles, had not our ever merciful God most miraculously detected both the treason and traitors. For which his favours his holy name be glorified of us and our posterity, throughout all generations.

30. [50] So our church is the same. But be the brethren, the faithful, and godly brethren too, the same now which they have also been? If they be, then will they not deny (which A.D. 1572 they writ), that we hold the substance of religion with them; nor (which A.D. 1602 they published, and is afore remembered) that the true faith, by which we may be saved, and the true doctrine of the sacraments, and the pure worship of God be truly taught, and that by public authority, and retained in the book of articles. And in this confession I pray God they may constantly persevere.

Howbeit even these men (which in a generality do allow the doctrine of our church) being called by authority to acknowledge their assent unto every article thereof in particular, they do not a little debase the estimation of this doctrine of ours, and shew themselves but too apparent and professed dissenters from the same. And though all of them do and will approve some, yet not one of them will subscribe unto all and every of the articles.

For unto the articles of religion, and the king’s supremacy, they are willing to subscribe. And they may subscribe (as afore hath been noted) unto such of them, as contain the sum of christian faith and the doctrine of the sacraments. But unto the same articles, for number 39, agreed upon in this convocation at London, A.D. 1562, they neither will, nor dare, nor may subscribe. For neither the rest of the articles in that book, nor the Book of Common Prayer, may be allowed, no, though a man should be deprived from his ministry for it, say the said brethren in a certain classical decree of theirs. The late politician is not afraid to move the high and most honourable court of parliament, that impropriations may be let to farm unto incumbent ministers, viz. which faithfully preach in the churches the true doctrine of the gospel, according to the articles of religion, concerning faith and sacraments; meaning that such ministers as preach the same doctrine, if they proceed to the rest of the articles, concerning either conformity in external and ceremonial matters, or uniformity in other points of doctrine contained in that book, should not be partakers of that benefit, or of benefices impropriate.

31. [51] If it be demanded, what the causes may be, why they will subscribe unto some, but will not unto all: or why they will unto those Articles which concern faith and the sacraments, but will not unto the rest subscribe; the reasons hereof be two, whereof:

The one is for that, in their opinion, there is no law to compel them to subscribe unto all. For (say the brethren resiant I know not where) we have always been ready to subscribe to the Articles of Religion concerning the doctrine of faith and of the sacraments, which is all that is required by law. Also the brethren in Devonshire and Cornwall, We are ready (say they) to subscribe to the third (which concerneth the book of Articles of Religion) so far as we are bound by statute concerning the same, viz. as they concern the doctrine of the sacraments and the confession of the true faith. And the two-and-twenty London brethren tell king James to his head, how the subscription which he calleth for is more than the law requireth.

Their other reason is, because (as the Lincolnshire do say) sundry, (as the London brethren affirm) many things in that book be not agreeable, but contrary to God’s word.

32. If these things be true which they do allege, surely then are those men to be chronicled for the faithful, the godly and innocent brethren indeed, whom neither present benefices can allure, nor the angry countenance and displeasure of a king, even of the puissant and powerful king of Great Britain, can force to do anything at his beck and pleasure, either against law or for which there is no law; and who had rather to forego all their earthly commodities and livings, yea, and to go from their charges and ministry, and to expose themselves, their wives, and children, to the miseries of this world (grievous for flesh and blood to endure), than to approve anything for true and sound by their hands, which is opposite or not agreeable to the revealed will and scriptures of God.

But if these allegations of theirs be but weak and sinful surmises, or rather, apparently most false, scandalous, and slanderous imputations to their prince, their mother-church, and this state; then doubtless, as even the Christians now living cannot but take them, so the ages to come will everlastingly note and censure them, both for disloyal subjects, that so traduce a truly and most christianly religious king; ill-deserving children, that so abuse their honourable and reverend fathers and superiors of state and authority; turbulent spirits, not peaceable men, which raise such broils, troubles, and divisions in the church and kingdom (the issues whereof no tongue can foretel and are fearful being thought of) without cause; and, finally, neither faithful nor godly preachers, but ungodly broachers of untruths and slanders, and the very authors and fautors of horrible confusion and faction in God’s church, whose peace they should seek and promote even with their dearest blood.

33. Since the statute for uniformity in rites and doctrine was first enacted, more than thirty-five years have passed, in all which space neither the brethren now being, nor the brethren afore them living, have hitherto shewn of the thirty-nine Articles, for names and titles, which — for number, how many — the articles be, which ecclesiastical ministers necessarily must, how many which they may not, or need not unless they list, subscribe unto; which I am sure they, or some of them, at one time or other would have expressed, had the law favoured their recusancy, and they been able to have justified their maxim, which is, that they are not compellable by subscription to approve them all. Again, since the first establishment of that statute-law, the most reverend fathers and truly reformed ministers of this church (sound for judgement, profound for learning, zealous for affection, sincere for religion; faithful in their churches, painful in their charges; more profitable many ways, of as tender consciences every way as any of these brethren combined, according both to their bounden duties and as they are persuaded) to the very purport and true intent of the said statute, have always both with their mouths acknowledged and with their pens approved the thirty-nine articles of our religion for truths not to be doubted of, and godly.

Yea, and the brethren too themselves (which now so scrupulously, when they are orderly called thereunto, do hold back their hands, and will subscribe but choicely unto some of them) even they with their mouths (which is equivalent and all one) have, and that according to the statute (or else their livings be void), upon the first entrance into all and singular their ecclesiastical benefices, openly both read and testified their consent unto the said articles, for number even nine-and-thirty, acknowledging them, I say, all of them to be agreeable to God’s word; whereof the people in their several charges be ready witnesses, to testify so much before God and the world.

34. Again, of these brethren, that will subscribe but unto which they please of these articles, there be some who fain would beat into men’s heads (if they could tell how to make it credible), that the doctrine of our church is altered from that it was in the reign of queen Elizabeth.

[52] But this assertion being too gross, egregiously untrue, and no way justifiable, they secondly give out and report (so industrious be they to invent new shifts to cloak their inveterate and rooted pertinacy) how the purpose, if not doctrine, of our church is of late altered from that it was. And therefore though they can be well content to allow of the old doctrine and ancient intention; yet unto the old doctrine and new intention of our church they cannot subscribe, might they either gain much or lose whatsoever they have thereby. Besides, this new intendment, contrary to the old purpose, if not doctrine of our church, is become now the main and principal obstacle, why they cannot subscribe unto the Book of Common Prayer and Book of Ordination, as erst they (some of them) four times have done, when as well the intention as doctrine of our church was pure and holy.

Lastly, they seem not obscurely to intimate unto the state, that were they sure, or might be assured, that the purpose of our church were the same which it was, neither varied from the doctrine, they would be prest and as ready, even four, if not forty times more, to subscribe unto the fore-mentioned books of common prayer and of ordination, as aforetimes they did, when they were out of doubt the intention of our church was correspondent to her doctrine, that it was sound and good. I have four times subscribed (saith a brother) to the Book of Common Prayer with limitation, and reference of all things therein contained (not unto the purpose only, or doctrine only, but) unto the purpose and doctrine of the church of England. Yet cannot the same man with a good conscience so much as once more subscribe, which formerly, and that with a good conscience, had subscribed four times. His reason is, because the purpose, if not doctrine, of our church (to which he referred his subscription) appeareth to him, by the late canons, book of conference, and some speeches of men in great place, and others, to be varied somewhat from that, which he before (not without reason) took it to be.

35. [53] The purpose of our church is best known by the doctrine which she doth profess; the doctrine by the thirty-nine Articles, established by act of parliament; the articles by the words whereby they are expressed; and other purpose than the public doctrine doth minister, and other doctrine than in the said articles is contained, our church neither hath nor holdeth; and other sense they cannot yield than their words do import. The words be the same, and none other than erst and first they were; and therefore the sense the same; the articles the same; the doctrine the same, and the purpose and intention of our church still one and the same.

If then her purpose be known by her doctrine and articles, and their true sense by their very words, needs must the purpose of our church be the same, because her doctrine and articles for number, words, syllables, and letters, and every way be the very same.

And so our church’s intention in her public doctrine and articles revealed, being good at the first, it is so still. For her purpose, continuing one and the same, cannot be ill at the last, which was good (and so believed and acknowledged, even by the brothers’ subscription) at the first; or good in good queen Elizabeth’s, and ill in illustrious king James his days.

36. [54] If the premises sufficiently explain not the constancy of our church’s purpose in professing religion sincerely, then cast we our eyes upon the propositions, which she publicly maintaineth; and, if we find them the same, which ever they have been, then need we not doubt (the brethren themselves being judges) but the articles again, their sense, the doctrine, purpose, and intention of the church of England (the proposition interpreting, as it were, the said articles) is the very same it ever was.

Now that propositions (pregnantly and rightly gathered, and arising from the articles) be the same, and for substance unaltered (though upon good considerations some few be added to the former); and all of them approved for true, and christian, by the lawful and public allowance of our church, the book here ensuing plainly will declare, and so demonstrate withal, not the doctrine only, but intention also, of our church to be the same and not changed; and being unchanged, the books then of common prayer, and of ordination too, considered in the purpose and intention of the church of England, and reduced to the propositions (as the brethren would have them), be well allowed and authentically approved; and the said brethren with as good conscience now again and afresh may subscribe unto all the articles, even concerning the Book of Common Prayer, and of Ordination, as well as of the king’s supremacy, and of religion, as afore often and always they did.

37. For myself, most reverend father in God, what my thoughts be of the religion in this realm at this instant professed, and of all these articles, if the premises do not, that which here followeth will sufficiently demonstrate. Twenty, yea, twenty-two years ago, voluntarily, of mine own accord, and altogether unconstrained, I published my subscription unto them: my faith is not either shaken or altered, but what it then was it still is; years have made those hairs of mine grey which were not; and time, much reading, and experience in theological conflicts and combats have bettered a great deal, but not altered one whit, my judgement, I thank God.

Nothing have I denied, nothing gainsaid, which afore I delivered.

The propositions are (and yet not many) more; the method altered; quotations added, both for the satisfaction of some learned and judicious friends of mine, requesting it at mine hands, and for the benefit both of the common and unlearned, and of the studious and learned reader.

The whole work expresseth as well my detestation and renunciation of all adversaries and errors, opposite, crossing, or contradicting the doctrine professed by us, and protected by our king, or any article or particle of truth of our religion; as my approbation of that truth which in our church by wholesome statutes and ordinances is confirmed.

There is not an heretic, or schismatic (to speak of) of any special mark, that from the apostles’ times hitherto hath discovered himself and his opinions vulgarly in writing, or in print against our doctrine, but his heresy, fancy, or phrensy may be here seen against one proposition or other. The sects and sect-masters, adversaries unto us, either in the matter or main points of our doctrine or discipline, to one of our articles or other, wholly, or in part, which here be discovered to be taken heed of and avoided, are many hundreds.

38. This, and whatever else here done, either to the confirmation of the truth or detestation of heresies and errors, I do very meekly present unto your grace, as after God and our king best meriting the patronage thereof.

Myself am much, the whole church of England much more, bound unto your lordship; yea, not we only now living, but our successors also and posterity, shall have cause in all ages, while the world shall continue, to magnify Almighty God for the inestimable benefits which we have, and shall receive from yourself, and your late predecessors (Dr Whitgift, Grindal, Parker, Cranmer, of famous and honourable remembrance, bishops of our church, archbishops of the see of Canterbury) for this uniform doctrine by some of your lordships drawn and penned, by all of you allowed, defended, and (as agreeable to the faith of the very apostles of Christ, and of the ancient fathers, correspondent to the confessions of all reformed churches in Christendom, and contrariant in no point unto God’s holy and written word) commended unto us, both by your authority and subscriptions.

Now the all-merciful God and heavenly Father, which so inspired them and your lordship with wisdom from above, and enabled you all to discern truth from falsehood, and sound religion from atheism, idolatry, and errors, vouchsafe of his infinite goodness to increase his graces more and more upon your grace, to his own glory, the church’s benefit, and your own everlasting comfort.

And the same God which both mercifully hath brought, and miraculously against all hellish and devilish practices of his and our enemies continued the light of his truth among us, give us all grace with one heart and consent, not only to embrace the same, but also to walk and carry ourselves as it beseemeth the children of light, in all peaceableness and holiness of life, for his Son, our Lord and Saviour Christ, his sake.

At Horninger, near St Ed. Bury in Suff. the eleventh of March, A.D. 1607.

Your grace’s poor Chaplain,

always at command,

Thomas Rogers.

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__ CONTENTS

SIDENOTES

[1] Archbishop Cranmer.
[2] Unity of doctrine in all churches reformed.
[3] Abinitio Reformationis ardebant amore veritatis omnes ordines: politici, ecclesiastici, plebei. Jezler. de diutur. belli Euch. p.49.
[4] Unity of doctrine in the church of England in king Edward VI his days.
[5] A.D. 1552.
[6] King Edward VI.
[7] Queen Mary.
[8] The prayers of the persecuted saints for the reducing of true religion into the realm.
[9] F. Latimer.
[10] Bp. Parkhurst.
[11] Queen Elizabeth.
[12] True doctrine restored A.D. 1558, and an uniformity of the same established and published, A.D. 1562.
[13] Archbishop Parker.
[14] Subscription required unto the book of Art. A.D. 1571.
[15] A.D. 1572.
[16] Bartholomæus flet; quia Gallicus occubat Atlas. [17] Unity of doctrine still continued. [18] Archbishop Grindal.
[19] The factious increase, and grow confident.
[20] Unity of doctrine still holdeth among us.
[21] Archbishop Whitgift.
[22] Subscription the second time called for.
[23] A.D. 1584.
[24] How basely the brethren conceive of the doctrine, by the bishops agreed upon, and established by the prince.
[25] The uncouth doctrine of the factious brethren.
[26] Of the second subscription urged A.D. 1584.
[27] The brethren’s divine conceits of their discipline.
[28] The brethren renew and continue their base conceits of the public articles of our religion, in comparison of their new gospel.
[29] A.D. 1588. Queen Elizabeth opposeth her authority against the brethren, their books and writings.
[30] Most learned and worthy men set themselves against the brethren and the presbyterian discipline.
[31] A stratagem of the brethren.
[32] A.D. 1595.
[33] Certain fruits and effects of the sabbatarian doctrine published by consent of the brethren.
[34] The sum of the sabbatarian doctrine broached by the brethren.
[35] The brethren’s doctrine of the Sabbath called in by authority, and forbidden any more to be printed.
[36] A.D. 1599, 1600.
[37] Purity of doctrine all queen Elizabeth’s reign maintained in England.
[38] A.D. 1602.
[39] King James.
[40] A.D. 1603.
[41] King James abused and troubled with false informations, and petitions of the brethren.
[42] King James patroniseth the doctrine and religion countenanced by queen Elizabeth.
[43] Domini incarnati. A.D. 1604.
[44] Subscription the third time urged.
[45] Of the subscription called for.
[46] Can. 2, 127.
[47] Ibid.
[48] The church of England settled and constant in her religion.
[49] A.D. 1605.
[50] The brethren no changelings.
[51] Why the brethren will subscribe unto some, but not unto all the Articles.
[52] A late device of the brethren to shun subscription.
[53] The purpose and doctrine of our church, continue the same.
[54] Neither the doctrine nor purpose of our church altered.

Constitutions and Canons Ecclesiastical, A.D. 1604.

Whosoever shall hereafter affirm, that the church of England, by law established, under the king’s majesty, is not a true and an apostolical church, teaching and maintaining the doctrine of the apostles; let him be excommunicated ipso facto, and not restored, but only by the archbishop, after his repentance and public revocation of this his wicked error. Can. 3.

Whosoever shall hereafter affirm, that any of the 39 articles agreed upon by the archbishops and bishops of both provinces and the whole clergy, in the convocation holden at London, in the year of our Lord God 1562, for the avoiding of diversities of opinions, and for the establishing of consent touching true religion, are in any part superstitious or erroneous, or such as he may not with a good conscience subscribe unto; let him be excommunicated ipso facto, and not restored, but only by the archbishop, after his repentance and public revocation of such his wicked errors. Can. 5.

Whosoever shall hereafter separate themselves from the communion of saints, as it is approved by the apostles’ rules in the church of England, and combine themselves in a new brotherhood, accounting the Christians who are conformable to the doctrine, government, rites, and ceremonies of the church of England, to be profane and unmeet for them to join with in christian profession; let them be excommunicated ipso facto, and not restored, but by the archbishop, after their repentance and public revocation of such their wicked errors. Can. 9.

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The Catholic Doctrine believed and professed in the church of England.

Article I: Of faith in the Holy Trinity.

There is but (1) one living, and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness: (2) the maker and preserver of all things, both visible and invisible. (3) And in unity of this Godhead there be three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.

Article I: The Propositions.

There is but one God, who is living, true, everlasting, &c.
God is the maker and preserver of all things.
In the Unity of the Godhead there is a Trinity of persons.

Article I, Proposition I.

There is but one God, who is living, true, everlasting, without body, parts or passions; of infinite power, wisdom, and goodness.

I.I The proof from God’s word.

That there is but one God, who is, &c., is a truth which may be gathered from the all-holy and sacred scripture: and is agreeable to the doctrine of the reformed churches. For both God’s word giveth us to know that God is one, and no more ^a, the living ^b and true God ^c, everlasting ^d, without body, parts, or passions ^e; of infinite power ^f, wisdom ^g, and goodness ^h: and God’s people in their public Confessions from Ausburg [55], Helvetia [56], Bohemia [57], France [58], Flanders [59] and Wittenberg [60] testify the same.

^a Thou shalt have none other gods before me, Exodus 20v3.
The Lord our God is Lord only, Deuteronomy 6v4.
Who is God beside the Lord? Psalm 18v31.Hath not one God made us? Malachi 2v10.
There is none other God but one, 1 Corinthians 8v4.

^b Mine heart and my flesh rejoice in the living God, Psalm 84v2.
Ye are the temple of the living God, 2 Corinthians 6v16.

^c For a long season Israel hath been without the true God, 2 Chronicles 15v3.
The Lord is the God of truth; he is the living God, and an everlasting king, Jeremiah 10v10.
This is life eternal, that they know thee to be the only very God, &c. John 17v3.
Ye turned to God from idols to serve the living and true God, 1 Thessalonians 1v9.

^d O my God, &c. thy years endure from generation to generation, &c. thy years shall not fail, Psalm 102v24, 26, 27.
He is the living God, and remaineth for ever, Daniel 6v26.

^e O Lord my God, thou are exceeding great, thou are clothed with glory, and honour; which covereth himself with light as with a garment, &c. Psalm 104v1, &c.
God is a spirit, John 4v24.The Lord is the Spirit, 2 Corinthians 3v17.
He is not a man that he should repent, 1 Samuel 15v29.
I will not execute the fierceness of my wrath, I will not return to destroy Israel: for I am God, and not man, Hosea 11v9.

^f The sound of the cherubims’ wings was heard into the utter court, as the voice of the Almighty God, when he speaketh, Ezekiel 10v5.
I will be a father unto you, &c. saith the Lord Almighty, 2 Corinthians 6v18.
We give thee thanks, Lord God Almighty, Revelation 11v17.

^g Great is our Lord, and great is his power: his wisdom is infinite, Psalm 147v5.
To God only wise be honour, and glory for ever and ever, 1 Timothy 1v17.
To God, I say, only wise, be praise through Jesus Christ for ever, Amen. Romans 16v27.

^h Praise ye the Lord, because he is good, for his mercy endureth for ever. Psalm 106v1; 107v1; 108v1, &c.

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SIDENOTES

[55] Conf. Aug. Art. I.
[56] Helv. 2. Art. III.
[57] Boh. Cap. 3.
[58] Gall. Art. 1.
[59] Belg. Art. II.
[60] Witt. Cap. 1.
[61] Melius.
[62] c. 1.
[63] Opp. Par. 1748. Tom I. Lib. I.
[64] p. 7.
[65] Opp. Par. 1720.
[66] 17, p. 97.
[67] de Nat. Deor. III. 15, 39.
[68] p. 304. Franc. 1601.
[69] Genesis 1v1 &c.
[70] Psalm 104v8, 134v3. Colossians 1v16.
[71] Hebrews 1v2.
[72] Creed, Apost. and Nicene. Confess.
[73] Helv. II. c. 6, 7. Basil. Art. I. of France, Art. VII. Fland. Art. XII.
[74] Matthew 10v29, 30.
[75] Acts 17v24, 25, 26.
[76] Hebrews 1v3.
[77] Conf. Helv. II. c 7. Conf. Basil. Art. I, II. Conf Gal. Art. VIII. Conf. Belg. Art. XII, XIII.
[78] Tertul. Lib. I. contr. Marc.
[79] Iren. Epiph. Philaster.
[80] Epiph. Aug. contr. Manich. c. 49.
[81] D. Aug. de fide contr. Manich. c. 40. Con. Brac. cap. 11.
[82] Display of the Family of Love. H. 8. b.
[83] Socrat. Hist. Lib. I. cap. 22.
[84] Disp. of the Fam. H. 5. B.
[85] In exposit. Symb.
[86] Daventr. 1490.
[87] c. 66.
[88] Psalm 33v6.
[89] Matthew 3v16, 17.
[90] Galatians 4v6.
[91] 2 Corinthians 13v14.
[92] 1 John 5v7.
[93] Creed. Apost. Nice. Athan. Conf. Helv. I. Art. VI. and II. c. 3. Aug. Art. I. Gal. Art. VI. Belg. Art. VI. Bohem. c. 3. Witten. c. 1. Suev. Art. I.
[94] Concil. Bracar. cap. 2.

I.I Errors and adversaries unto this truth.

Then, impious and execrable are the opinions of Diagoras and Theodorus, who flatly denied there was any God ^i.

Of Protagoras ^k, and the Machivilian atheists, which are doubtful whether there be a God.

Of such as feigned unto themselves divers and sundry gods, as did the Manichees, the Basilidians, the ^l Valentians, the Messalian heretics, the gentiles and heathen people; whereof some in place of God worshipped beasts unreasonable, as the Egyptians did a calf, an ox, cats, vultures, and crocodiles: the Syrians a fish ^m, and pigeons; the Persians a dragon; some as gods have adores men, under the names of Jupiter, Mars, Mercury, and such like ^n; and some even at this day for God do worship kine, the sun, and what they think good; so the inhabitants of Bali in the East Indies.

Of the Anthropomorphites, which ascribed the form and lineaments of man unto God, thinking God to be like unto man.

Of such as put their trust and confidence, to be reposed in God alone, either in men living, as do both the Persians in their sultan ^o, 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 do the same papists both in their St Francis, whom they term The Glory of God, prefigured by Isaiah when he said Holy, holy, holy &c.; and in their Thomas Becket, whom they say God hath set over the works of his hands; or in beasts unreasonable, as doth the Mord-wite Tartar; or finally in riches and other senseless creatures, as do the atheists, and irreligious worldlings.

^i Deos esse dubitabat Protagoras: nullos esse omnino Diagoras [61] et Theodorus Cyrenaicus putaverunt. ─ M. T. Cic. de Nat. Deor. Lib. I. [62]

^k Protagoras Deos in dubium vocavit; Diagoras exclusit. ─ Lactan. [63] de Fals. Rel. cap. 2. [64]

^l Valentinus, XXX. Deorum praedicator, saith Cyril, [65] Catech. VI. [66]

^m Piscem Syri venerantur. ─ Cic. [67]

^n Gods are come down to us in the likeness of men: and they called Barnabas Jupiter, and Paul Mercurius, &c. Then Jupiter’s priest, &c. Acts 14v11, &c.Who knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana? Acts 19v35.

^o Tu es nostra fides, et in te credimus; will the Persian say unto the Sultan. ─ P. Bizarus, Rer. Pers. L. XI. [68]

Article I, Proposition II.

God is the maker and preserver of all things.

I.II The proof from God’s word.

That the world, and all things both visible and invisible herein, both were made and are preserved by the almighty and only power of God, are truths grounded upon the holy scripture, and agreeable to the Confessions of God's people. For touching the creation of the world, we read that in the beginning God created the heaven and the earth, &c. [69] He made heaven and earth; [70] by him were all things created which are in heaven 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; [71] by his Son he made the world; and all these acknowledged by the churches, primitive [72] and reformed [73], at this day.

And touching the preservation of all things by him created: “My soul praise thou the Lord,” &c., (saith the Psalmist) “which covereth himself with light as with a garment, spreadeth the heavens like a curtain: which layeth the beams of his chambers in the waters, and maketh the clouds his chariot, and walketh upon the wings of the wind; which maketh the spirits his messengers, and flaming fire his ministers,” &c.

[74] “Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father?” yea, “and all the hairs of your head are numbered,” saith our Saviour Christ. [75] “God that made the world and all things that are therein, he is Lord of heaven and earth, he giveth life and breath and all things; and hath made of one blood all mankind to dwell on all the face of the earth, and hath assigned the times, which were ordained before, and the bounds of their habitation,” saith St Paul.

[76] “The Son is the brightness of the glory, and the engraved form of his person, and beareth up all things by his mighty word.”

[77] The churches of God in Helvetia, Basil, France, and Flanders testify the very same.

I.II Errors and adversaries unto these truths.

Hereby are condemned all heretics and errors impugning either the creation of the world by God, or his providence in the continuing and preservation of the same.

Of the former sort was:

First, Aristotle and his followers, which said the world was eternal and without beginning.
[78] Next, the Marcionites, that held how God made not the world, as being too base a thing for him to create.
[79] Simon Magus, Saturninus, Menander, Carpocrates, Cerinthus, who ascribed the world’s creation unto angels.
[80] The Manichees, who gave the creation of all things unto two Gods, or beginnings; the one good, whereof came good things; the other evil, whence proceeded evil things.
[81] The same Manichees, and Priscillianists, which did affirm man to have been the workmanship not of God, but of the devil.
[82] The Family of Love, who deliver that God by them made heaven and earth.
The Papists, who give out how sacrificing priests are the creators of Christ. ^p

Of the latter sort were:

[83] The Stoic philosophers and the Manichee, who are the great patrons of destiny, fate, and fortune.

[84] The Family of Love, which may not say, God save any thing; for they affirm 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 careful of. ^q

[85] And lastly, the Epicures, who think God is idle, and governeth not the same. Of which mind was Cyprian, who held, that God, having created the world, did commit the government thereof unto certain celestial powers.

^p Qui creavit sine me, (jam) creatur mediante me, Stella Cleric. [86]

^q Dii magna currant, parva negligunt. ─ Cic. de Nat. Deor. Lib. II [87]

Article I, Proposition III.

In the Unity of the Godhead there is a Trinity of persons.

I.III The proof from God’s word.

The scripture saith:

In the beginning God the Father ^r, the Son ^s, and the Holy Ghost ^t, created the heaven and the earth.

[88] By (1) the Word of (2) the Lord were the heavens made, and all the host of them by the (3) breath of his mouth.

[89] Lo, the heavens were opened unto (1) him; and (John) saw (2) the Spirit of God descending like a dove, and lighting upon him; and lo, a voice from heaven saying This is (3) my beloved Son, in whom I am well pleased.

[90] Because ye are sons, (1) God hath sent forth (2) the Spirit of his (3) Son into your hearts, which crieth Abba, Father, saith the apostle: and again, [91] The grace of (1) our Lord Jesus Christ, and the love (2) of God, and the communion of the (3) Holy Ghost be with you all.

And St John; [92] there are three which bear record in heaven, (1) the Father, (2) the Word, and (3) the Holy Ghost, and these three are one.

[93] This truth hath always been, and seriously is, confessed in the church of Christ.

^r The Father by the Son made the worlds, Hebrews 1v2.

^s In the beginning was the Word, and the Word was with God, and that Word was God. The same was in the beginning with God, John 1v1, 2.

^t In the beginning God created the heaven and the earth, &c.; and the Spirit of God moved upon the waters, Genesis 1v1, 2.

I.III Errors and adversaries unto this truth.

Then cursed are all opinions of men contrary hereunto, whereof:

Some denied the Trinity, affirming there is one God, but not three persons in the Godhead; so did the Montanists, and Marcellians, and so do the Jews and Turks.

Some, as the Gnostics, Marcionites, and Valentinians, affirm there be more Gods than one, and yet not three persons, nor of one and the same nature, but of a diverse and contrary disposition.

Some think there be three Gods, or Spirits, not distinguished only, but divided also, as did the Eunomians, and Tritheites.

Some fear not to say, that in worshipping the Trinity, Christians do adore three devils, worse than all the idols of the papists; such blasphemers were the heretics Blandrat, and Alciat.

Some will have a quaternity of persons, not a Trinity, to be worshipped: so did Anastasius the emporer command; and the Apollinarians did hold.

Some do grant and acknowledge the names of three in the Godhead, but deny their persons; such were the Noëtias, Praxeneans, and Hermogeneans. These did say how the same God was called by divers 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 Son, and the Holy Ghost. For which cause they were termed Patripassians. In this number was Servetus.

Again, some do grant the names and persons of three, and yet deprive not only the Son and Holy Ghost of their divinity, but the whole Trinity also of their properties. For they say, there be three in haven, viz. the Father, the Word, and Holy Ghost; howbeit (say they) the Father only 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 Son, and Hoyl Ghost of their Deity, and the whole Trinity of their properties. Such were the Arian and Macedonian heretics, hence by-named Pneumatomachons, because they waged battle with the Holy Ghost.

[94] And some do bring in other names of Deity, besides of the Father, Son, and Holy Ghost, as did the Priscillianists.

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Article II: Of the Word of God which was made very Man.

The Son, which is (1) the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, (2) took man’s nature in the womb of the blessed virgin, of her substance: so that (3) two whole and perfect natures, that is to say, the Godhead and manhood were joined in one person, never to be divided, whereof is one Christ, very God, and very man; (4) who suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt but also for all actual sins of men.

Article II: The Propositions.

Christ is very God.
Christ is very man.
Christ is God and man, and that in one person.
Christ is the Saviour of mankind.

Article II, Proposition I.

Christ is very God.

II.I The proof from God’s word.

[95] 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.

[96] [97] [98] Christ was begotten of the Father from everlasting. Therefore very God.

[99] This is life eternal, that they know thee to be very God, and whom thou has sent, Jesus Christ.

[100] They shall call his name Emmanuel, which is by interpretation, God with us.

[101] Christ, he is the brightness of the glory, and the engraved image of (the Father) his person, and beareth up all things by his mighty hand, therefore very God.

[102] And this both hath been of the ancient Christians ^u, and is the faith of the reformed churches.

^u I believe in God the Father, &c., and in Jesus Christ his only Son our Lord. ─ Symb. Apost.
The Godhead of the Father, of the Son, and of the Holy Ghost is all one; the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son. The Father uncreate, the Son uncreate. The Father incomprehensible, the Son incomprehensible. The Father eternal the Son eternal. The Father is Almighty, the Son Almighty. The Father is God, and the Son is God. The Father is Lord, and the Son is Lord. ─ Symb. Athanas.
I believe in God the Father Almighty, &c., and in one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father, before all worlds, God of God, Light of Light, very God of very God: begotten, not made; being of one substance with the Father. ─ Symb. Nicen.

II.I Errors and adversaries unto this truth.

Miserably therefore do they err, which either deny or impugn the Deity of our saviour, as did certain old heretics, viz.

[103] The Arians, whereof some were called Douleians, because in scorn they termed the only-begotten of God the Father’s servant.

[104] The Cerinthians.

[105] The Ebionites, among whom some said that Christ Jesus was a mere man; others acknowledged him to be God, but not from everlasting

[106] The Eunomians.

The Samosatenians, who taught that Christ as not the Son of God before his incarnation.

[107] The Nestorians, whose opinion was, that Christ became God by merity, but was not God by nature.

[108] The Macedonians, which utterly denied the Son to be of one substances with the Father.

[109] The Macedonians, which utterly denied the Son to be of one substance with the Father.

The Agnoites, who held that the divine nature of Christ was ignorant of some things.

Again, some late heretics even to the death never would acknowledge Christ Jesus to be the true and very God; as namely:

[110] Certain Catabpatists.

[111] Blandrat.

[112] Matthew Hamant (burnt at Norwich anno 15879), one of whose heresies was, that Christ was a mere and sinful man.

Francis Ket (burnt also at Nowwich, anno 1588), who momst obstinately maintained that Christ was not God till after his resurrection.

[113] David George, sometime of Basil, who affirmed himself to be greater for power than ever Christ was.

[114] In oppungning the Deity of our Saviour, with these heretics join the Jews and Turks, which say, that Christ was a good man; such as Moses and Mahomet were; but not God [115]. Hence Amurath the great Turk, in his letters unto the emporer Rodolph the Second, A.D. 1593, termed our Saviour in derision, The crucified God. Unto who may be added the Family of Love [116].

Article II, Proposition II.

Christ is very God.

II.II The proof from God’s word.

Holding the humanity of Christ, we join with the blessed prophets and evangelists, who either prophesied of his future incarnation ^a and conception in the womb of a virgin ^b, or plainly avouched and writ [117], both that the Virgin Mary was his mother, and that, as very man, he grew and increased in strength, endured hunger ^c and thirst ^d, wept, and slept, and suffered death.

Hence the ancient fathers and Christians:

[118] I believe in God, the Father Almighty, &c. and in Jesus Christ, &c. which was conceived under Pontius Pilate, was crucified, dead, and buried.

[119] The right faith is, that we believe and confess, that our Lord Jesus Christ, the Son 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, born in the world; flesh subsisting; equal to the Father as touching his Godhead, and inferior to the Father as touching his manhood.

[120] I believe in one God, the Father Almighty, &c. and in one Lord Jesus Christ, &c., who for us men, and for our salvation came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, &c.

[121] The very same testify God’s people in Helvetia, Basil, Bohemia, the Low Countries, France, Augsburg, Wittenberg, Suevia, with many more besides.

II.II Errors and adversaries unto this truth.

Therefore most wicked were the opinions of those men which held, viz., that, [122]

Christ really and indeed had neither body nor soul, but was man in appearance only, as the Manichees, the Eutychians, the Marcionites, and the Saturnians.
Christ had a body without a soul: as thought the Eunomians, the Arians, the Apollinarians, with the Theopaschites.
Christ took not flesh of the Virgin Mary; so did the Valentinians think, and so think the Anabaptists, and the Family of Love, who make an allegory of the incarnation of Christ.
Christ took flesh only of the Virgin, but no soul; as the Arians.
Christ took flesh not of the Virgin only, but by the seed of man too; so said Ebion, and Carpocrates.
The flesh of Christ wsa spiritual, and his soul carnal; so dreamed the Valentinians.
The carnal body of Christ was consubstantial with the Father, as published the Apollinarians.
The human nature of Christ before his passion was devoid of human affections; so thought the Severites.

Article II, Proposition III.

Christ is God and man, and that in one Person.

II.III The proof from God’s word.

That the divine and human natures of Christ are united in one person, it accordeth with the holy scripture. For [123], the word was made flesh, and dwelt among us: (and we saw the glory thereof, as the glory of the only-begotten of the Father,) full of grace and truth, saith the evangelist John. And Matthew: [124] Jesus when he was baptized, &c. Lo a voice (came) from heaven, saying, This is my beloved Son in whom I am well pleased.

He that descended is even the same that ascended far above all heavens, and that he might fill all things, saith St. Paul [125].

Again [126], Christ Jesus, being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man, &c.; wherefore God hath also highly exalted him, &c., that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father.

And the same apostle [127], There is one God, and one Mediator between God and man, even the man Christ Jesus, who gave himself a ransom for all men.

Upon these, and the like grounds,

I believe in God, the Father Almighty, &c. and in Jesus Christ his only Son our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary [128].

The right faith is [129], That we believe, and confess, that our Lord Jesus Christ, the Son 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 conversion of the Godhead into flesh, but by taking of the manhood unto God. One altogether [130], not by confusion of substance, but by unity of person. I believe in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made: who for us men, &c. came down from heaven, and was incarnate, &c. He suffered, and was buried, &c. and he shall come again, &c. say the ancient and first Christians.

The very same is the belief and confession of all the reformed churches at this present, and always hath been [131].

II.III Errors and adversaries unto this truth.

Detestable therefore is the error,

Of the Acephalians, who denied the properties of the two natures of Christ.

Of the Severites, of Eutyches, and Dioscorus, who affirmed the divinity and humanity of Christ to be of one and the same nature.

Of the Monothelites [132], who denied that two wills, viz a divine and human, were in Christ.

Of Theodorus Mesechius, who said that the Word was one thing, and Christ another [133].

Of Nestorius, who denied the two natures of Christ to be otherwise united, than one friend is joined to another, which only is in good will and affection [134].

Of Servetus [135], who said of Christ that he was the pattern of all things, and but a figure of the Son of God; and that the body of Christ was compact of three uncreated elements; and so confounded and overthrew both natures.

Article II, Proposition IV.

Christ is the Saviour of mankind.

II.IV The proof from God’s word.

Christ to be the Saviour of mankind, we find it perspicuously in the holy scripture, which teacheth us that Christ was crucified, dead, and buried; and that to reconcile his Father unto us ^a, and to be a sacrifice for all sins of men ^b [136].

Hence I believe the forgiveness of sin [137]. He suffered for our salvation [138]. For us men and for our salvation he came down from heaven [139], say our forefathers in their confessions; as do also our brethren throughout Christendom [140].

^a We were reconciled to God by the death of his Son, Romans 5v10. God hath reconciled us unto himself by Jesus Chrust, 2 Corinthians 5v18; by his cross, Ephesians 2v16. It pleased the Father, &c. by him to reconcile all things unto himself, Colossians 1v19, 20.

^b He hath borne our infirmities, and carried our sorrows, Isaiah 53v4. He is the Lamb of God, which taketh away the sin of the world, John 1v29. Christ hath redeemed us from the curse of the law when he was made a curse for us, Galatians 3v13. God hath made him, sin for us, which knew no sin, that we should be the righteousness of God in him, 2 Corinthians 5v21. He is the reconciliation for our sin, and not for ours only, but also for the whole world, 1 John 2v2.

II.IV The errors and adversaries unto this truth.

Wicked then are all opinions and assertions contrarying and crossing this truth: as

That the Father in his Deity, not the Son in his humanity, did suffer: which error the Patripassians did hold [141].

That Christ, as well in his divinity as in his humanity, suffered for mankind: an error of Apollinaris of old, and of Islebius and Andreas Musculus of late years [142].

That the whole and Holy Trinity was crucified, as said Petrus Antiochenus.

That Christ really and indeed hung not on the cross; for his Passion was in shew only, said the Cerdonites, the Eutychians, and the Manicheans: and another man, said the Theopaschites, and Basilides; yea, the very devils and not Christ, said the Manichees, suffered and hung on the cross [143].

That the whole Passion of Christ is to be understood allegorically, and not according to the letter; as the Family of Love do think [144].

That Christ on the cross hath suffered (1) for the redemption of mankind, and shall suffer again for the salvation of the devils; such heretics there have been; (2) as Jesus, but shall again suffer as Jesus Christ (which was one of Francis Ket’s heresies, for which he was burned); (3) for men, but one mother Jane is the saviour of women: a most execrable assertion of Postellus, the Jesuit [145].

The fantasies of the Jacobites and Turks [146].

The popish doctrine touching the mass, prayers unto saints, pardons, and purgatory, which make the Passion of Christ either of none effect, or to put away but original sin only [147].

That albeit our Saviour hath suffered for all men in general, yet both each man must suffer for himself in particular, and the works of one man may satisfy the justice of God for another: which are popish errors [148].

That Christ died not for the sins of all men; and that some sins are so filthy and enormous, as Christ his blood upon true repentance of the delinquent’s part cannot wash them away: which was Cain’s, Fr. Spira’s, and other desperate persons’ error [149].

That whatsoever is written touching Christ his sufferings must in us, and with us, be fulfilled; the false doctrine of H. N. [150]

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__ CONTENTS

SIDENOTES

[95] John 1v1.
[96] Psalm 2v7.
[97] Acts 13v33.
[98] Hebrews 1v5.
[99] John 17v3.
[100] Matthew 1v23.
[101] Hebrews 1v3.
[102] Conf. Helv. I. Art. 11, & II. c. 11. Boh. c. 4, 6. Aug. Art. 3. Gal. Art. 13, 14. Belg. Art. 10. Witten. c. 2. Suevica, Art. 2.
[103] Theod. Hær. Fab Lib. IV.
[104] Irenæus.
[105] Euseb. Eccl. Hist. Lib III. c. 27.
[106] Basil. Lin. II. contra Eunom. Concil. Bracar. ch. 3.
[107] Liberatus.
[108] Theod. Lib. IV. Hæret. Fab.
[109] Gregor. Ep. 23, Lib VIII.
[110] Zwing. Lib. contra Catb.
[111] Beza, Epi. 19.
[112] Hollin. Chro. 1299.
[113] Hist. Davidis Georg.
[114] Lud. Caret. Lib. Divinor Visor. ad Judæos.
[115] Policy of the Turkish Empire, ch. 5. p. 16.
[116] Display of the Family of Love, H. 7. a.
[117] Matthew 1v18, 23. Luke 1v27, 31, 34. Luke 2v40. Luke 19v41. John 4v7. Mark 4v38. Matthew 27v50. Mark 15v37. Luke 23v46. John 19v30, 33.
[118] Symb. Apost.
[119] Symb. Athan.
[120] Symb. Nicen.
[121] Conf. Helv. I. Art. XI & II. c. 11. Confess. Basil. Art IV. Confess. Bohem. ch. 6. Confess. Belg. Art. XVIII. Confess. Gall. Art. XIV. Conf. August. Art. III. Confess. Wittenb. ch. 2. Confess. Suevica, Art. II. Harmon. Confess. Præf.
[122] Aug. Lib. XIV. contra Faust. Niceph. Lib. XVIII. ch. 52. Philast. Beza, Ep. 81. Iren. Lib. I. ch. 22. Basil. contr. Eunom. Theodoret. Hæret. Fab. Lib. IV. Ruffin. Lib. II. ch. 20. Niceph. Lib XVIII. ch. 53. Iren. Lib. I. ch. 1. Conf. Belg. Art. XVIII. H. N. prophecy of the Spirit, ch 19, sent. 9. Epiphan Euseb. Eccl. Hist. Lib. III. ch. 27. Iren. Lib. I. ch. 24. Tertul. Lib. de car. Christ. Athanas/ Lib. de Incar. Christi. Niceph. Lib. XVII. ch. 29.
[123] John 1v14.
[124] Matthew 3v17.
[125] Ephesians 4v19.
[126] Philippians 2v6, 7, 9, 11.
[127] 1 Timothy 2v5, 6.
[128] Symb. Apost.
[129] Symb. Athan.
[130] Symb. Nicen.
[131] Conf. Helv. I. ch. 11. & II. Art. XI. Basil. Art. IV. Bohem. Art. VI. Gal. Art. XV. Belg. Art. XIX. Aug. Art. III. Wittenb. ch. 2. Suevica, Art. II. Harmon. Confess. Præf. Hartman. Schedel. Niceph. Lib. XVI. ch. 33.
[132] Volater. Lib. XVII.
[133] Magdeburg. Eccles. Hist. Cent. 6. ch. 5. fol. 319.
[134] Niceph. Lib. XVIII. ch. 48.
[135] Beza, Ep. 81. Confess. Gal. Art. XIV.
[136] Matthew 27v26, &c.
[137] Symb. Apost.
[138] Symb. Ath.
[139] Symb. Nicen.
[140] Conf. Helv. I. ch. 11. & II. Art. XI. Basil. Art. IV. Bohem. Art. VI. Gal. Art. XIII. XVI. XVII. Belg. Art. XX. XXI. August. Art. III. Saxon. Art. III. Wittenb. ch. 2. Suevica, Art. II. Harmon. Conf. Præf.
[141] D. August. de Trin. Lib. V.
[142] Magdeburg. Ecles. Hist. Cent. 4. ch. 4. Beza. Ep. 60.
[143] Iren. Lib. I. ch. 23. Nic. Lib. XVIII. ch. 52. August. con. Fa. Lib. XV. ch. 10. Antonin. Tit. XIII. ch. 5. sect. 3. Theod. Ter. August. Lib. de. Fide. ch. 32, 33.
[144] H. N. Instr. Art. IV. sent. 17, 29. Witness Th. Aquin. on 1 Peter 3.
[145] Jesuit’s Cat. Book 1. ch. 10.
[146] Niceph. Lib. XVIII. ch. 52. Lonic. Tur. Hist. Tom I. Lib. I.
[147] See Art. XXII. XXXI.
[148] Test. Rhem. in Romans 8v17. Ibid in Colossians 1v24.
[149] Gen. IV. Hist. F. Spira.
[150] Prophecy of the Spir. ch. 19, sent. 3.

Article III: Of the going down of Christ into Hell.

As Christ died for us, and was buried: so also it is to be believed, that he went down into hell.

Article III: The Proposition.

Christ went down into hell.

Article III, Proposition I.

Christ went down into hell.

III.I The proof from God’s word.

Sundry be the texts of scripture for Christ his descension into hell.

Mine heart was glad (saith David, a figure of Christ), and my glory rejoiced; my flesh also shall rest in hope. For why? Thou shalt not leave my soul in hell [151].

O Lord my God, I cried unto thee, and thou hast healed me. Thou, Lord, hast brought my soul out of hell [152].

I will thank thee, O Lord my God, with all my heart; and will praise they name for evermore. For great is they mercy towards me; and thou hast delivered my soul from the nethermost hell [153].

In that he ascended, what is it but that he had also descended first unto the lowest parts of the earth? He that descended is even the same that ascended far above all heavens, that he might fill all things [154].

O death, where is thy sting? O hell, where is thy victory [155]?

Also that Christ went down into hell all sound Christians, both in former days ^a and now living, do acknowledge; howbeit in the interpretation of the article there is not that consent as were to be wished: some holding that Christ descended into hell:

As God only, and not man; as they do which say how Christ descended powerfully and effectually, but not personally into hell; and that the Deity exhibited itself, as it were present in the infernal parts, to the terror of the devil and other damned spirits.
As man; and that, as some think, in body only, as when death as it were prevailed over him lying in the grave: as others deem, in soul only, when he went unto the place of reprobate, to the increasing of their torments.
AS God and man in one person; as they do, which affirm that Christ in body and soul went, some think, as it were into hell, when upon the cross and elsewhere he suffered the terrors and torments prophesied of Isaiah 53v6, 10; Psalm 116v3; and mentioned Matthew 26v38, or 27v46; Luke 22v42; some say even into hell (the very place destined for the reprobate), which he entered into the very moment of his resurrection, at which time he shewed and declared himself a most glorious conqueror both of death and hell, the most powerful enemies.

^a He descended into hell. ─ Symb. Apost., Athan.

III.I Errors and adversaries unto this truth.

But till we know the native and undoubted sense of this article, and mystery of religion, persist we adversaries unto them which say:

That Christ descended not into hell at all, calling this article an error and a fable, as Carlile doth [156].

That Christ, being dead, descended into the place of everlasting torments, where in soul he endured for a time the very pains which the damned spirits without intermission do abide: Bannister’s error.

That Christ alive upon the cross humbled himself usque ad inferni tremenda tormenta [157], even unto the dreadful torments of hell: endured for a time those torments, quales reprobi in æternum sensuri sunt [158], which the reprobates shall everlastingly suffer in hell: even despaired of God’s mercy, finding God at this time, non patrem, sed turannum [159], “not a father, but a tyrant,” and overcame despair by despair, death by death, hell by hell, and Satan by Satan: suffered actually all the torments of hell for our redemption, and descended into the heaviest torments that hell could yield [160]: suffered the torments of hell, the second death, abjection from God: [161] and was made a curse, that is, had the bitter anguish of God’s wrath in his soul and body, which is the fire that shall never be quenched.

That Christ personally in soul went down into Lake Limbo, to fetch from thence, as Canisius [162], to loose from thence, as Vaux saith [163], the souls of our forefathers, which afore his death (as the papists dream) were shut up in the close prison of hell [164].

That Christ by his descension hath quite turned hell into Paradise, Costerus the Jesuit’s error [165].

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SIDENOTES

[151] Psalm 16v9, 10. Acts 2v26, 27.
[152] Psalm 30v2, 3.
[153] Psalm 86v12, 23.
[154] Ephesians 4v9, 10.
[155] 1 Corinthians 15v55.
[156] Carli. against D. Smith, p. 28, 77.
[157] Paget’s Catech. Latin.
[158] Pise. in Lue. XII. 50.
[159] Ferus in Matthew 27.
[160] Hume’s Rejoind. p. 38, 138, 152. Household Catech.
[161] Gifford’s Catech.
[162] Canis. Catech.
[163] Vaux Catech.
[164] Test. Rhem. an. Leviticus 16v22.
[165] Coster. Instit. Lib. V.

Article IV: Of the Resurrection of Christ.

Christ did truly (1) arise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man’s nature, (2) wherewith he ascended into heaven, and there sitteth (3) until he return to judge all men at the last day.

Article IV: The Propositions.

Christ is risen from the dead.
Christ is ascended into heaven.
Christ shall come again at the last day, to judge all men, even the quick and the dead.

Article IV, Proposition I.

Christ is risen from the dead.

IV.I The proof from God’s word.

The resurrection of Christ may easily be proved from the holy scriptures, in which it is evident, first, that Christ should ^a; and next, that he did rise from death unto life, both by his appearing to Mary Magdalen, to divers women, to two, to ten, to all the disciples, to more than five hundred brethren at once, to sundry persons by the space of forty days together, and by the testimony also of the apostles, Peter and Paul [166] [167].

^a Thou wilt not suffer thine holy One to see corruption, Psalm 16v10 After he is killed, he shall rise again the third day, Mark 9v31, and 10v34. Luke 9v22.

IV.I Errors and adversaries unto this truth.

Utterly false then and unchristian is the opinion of those men,

Which utterly deny the resurrection of any flesh, as did the Sadducees ^a, the false apostles ^b, Simon Magus, and the Manichees [168].

Which would acknowledge no resurrection of Christ, as would not, nor will the Jews, nor heretic Hamant, nor David George, one of whose errors was, that the flesh of Christ was dissolved into ashes, and so rose no more [169].

Which affirm (as did Cerinthus) that Christ shall rise again, but yet is not risen [170].

Which say, how our Saviour, after his resurrection, was so deified, as he retained no more the parts and properties of his body and soul, nor the union of both natures, but is merely God. So thought the Schwenkfeldians.

Which take the resurrection of Christ to be but an allegory, and no true and certain history, as do the Family of Love [171].

^a The Sadducees say there is no resurrection, Matthew 22v23. They deny there is any resurrection, Luke 20v27. They say there is no resurrection, neither angel, nor spirit, Acts 23v8.

^b How say some among you, that there is no resurrection of the dead? 1 Corinthians 15v12.

Article IV, Proposition II.

Christ is ascended into heaven.

IV.II The proof from God’s word.

In saying how Christ with his body is ascended into heaven, and there sitteth and abideth, we do agree with the prophets, evangelists, and apostles, with the ancient fathers, and God’s people our brethren, throughout all Christendom [172] [173].

IV.II The errors and adversaries unto this truth.

But we altogether dissent from Hamant, the English heretic, which denied the ascension of Christ. [174]

Also from Ket the heretic and apostata, which likewise denied our Saviour’s ascension, affirming that his human nature is not in heaven but in Judea, gathering a church and people.

Also from the German ubiquitaries and papists, they saying taht Christ, as man, is not only in heaven, but in earth too at this instant, wheresoever the Deity is ^c; these affirming the human nature of Christ is wheresoever the sacrament of the altar is administered ^d.

Also from the Montanists, Cataphrygians, and Carpocratians, who held how Christ not in body but in soul ascended into heaven [175].

From the papists, who say that Christ ascending into heaven carried with him the souls which he loosed from captivity and bondage of the devil, even the souls of the righteous, afore that time not in heaven but in limbo [176].

And lastly, from those German divines, which think that our Saviour carried with him into heaven the faithful people, in soul and body, raised at his resurrection [177].

Article IV, Proposition III.

Christ shall come again at the last day, to judge all men, even the quick and the dead.

IV.III The proof from God’s word.

“God anointed Jesus of Nazareth with the Holy Ghost and with power, &c.” “Him God raised up the third day, &c. And he commanded us to preach unto the people, and to testify that it is he that is ordained of God a judge of quick and dead,” saith St Peter [178].

“God shall judge the world by Jesus Christ.” [179]

“Jesus Christ shall judge the quick and dead, at his appearing, and in his kingdom, &c. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing,” saith St Paul. [180]

“The Judge standeth before the door,” saith St James. [181]

And this God’s church and people do firmly believe, and faithfully confess. [182]

IV.III Errors and adversaries unto this truth.

On the other side, both they abroad and we at home abhor them for their opinions, which said that

There shall be no general judgement at all, as did the Manichees, and do the atheists. [183]

That the devils and the most ungodly, some of them, and namely so many as in hell do call upon God for mercy, and forgiveness, say the Turks, yea all of them, say the Origenists and Catabaptists, shall be saved. [184]

That the wicked shal not be judged at all, but shall die as the brute beasts, and neither rise again in body nor come unto judgement: an error of the Family of Love. [185]

That Christ shall not be the future judge; so thought both David George, Coppinger, and Arthington: for that George rumoured himself to be judge of the whole world [186], and Coppinger and Arthington published how one William Hacket was come to judge the world, and themselves to be his angels for the separating the sheep from the goats [187].

That besides Christ the pope is judge of the quick and dead: an error of the papists. [188]

That afore the judgement there shall be a golden world; the godly, and none besides, enjoying the same peaceably and gloriously, as the Jews imagine.

That the belief, touching the general judgement of Christ over the living and dead, is a doctrine mystical, or a myster (no history), as H. N. teacheth. [189]

That the righteous are already in godly glory, and shall from henceforth live everlastingly with Christ, and reign upon earth, as the Famiyl of Love holdeth. [190]

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SIDENOTES

[166] John 20v14. Matthew 28v9. Luke 24v13, 15, 30, 21. John 20v19. John 20v26. 1 Corinthians 15v6. Acts 1v3. Acts 1v22, & 2v32. 1 Peter 1v3. Acts 17v2, 3. Romans 10v9. 1 Corinthians 15v4, 5, &c.
[167] Symb. Apost. Athan. Nicen. Conf. Helv. I. Art.XI. and II. c. 11. Basil. Art. IV. Bohem. c. 6. Gal. Art. XV. XVI. Belg. Art. XX. August. Art. III. Suevica, Art. II. Harmon. Conf. Præf.
[168] Epiph. August. Contra Faust. Lib. IV. ch. 16. Matthew 28v13, 15.
[169] Lud. Caret. 1. divinor. visor. Holinsh. 1299. Hist Davidis George.
[170] Philaster.
[171] Display in Allen’s Conf.
[172] Psalm 47v5; 68v16; ex. 1. Matthew 22v44; 26v64. Acts 1v9. Luke 24v51. Romans 8v34. Ephesians 4v8.
[173] Symb. Apost. Athan. Nicen. Conf. Helv. I. Art. XI. & II. c. 11. Basil. Art. IV. Bohem. c. 6. Gal. Art. XV. Belg. Art. XX. Agusut. Art. III. Saxon. Art. III. Suevic. Art. II.
[174] Holinsh. Chr. fol. 1299.
[175] Philast. Theodor.
[176] Catec. Trid. in Symb. verba, Descendit ad inferos. et ascendit ad cælos. ─ Vaux Cat. c. 1. Test. Rhem. an. marg. pag. 633.
[177] D. Ma. hom. in Evan. in festo Ascen. Dom. et in Epist. Dom. Ascen. D.
[178] Acts 10v38, 40, 42.
[179] Romans 2v16.
[180] 2 Timothy 4v1, 8.
[181] James 5v9.
[182] Symb. Apost. Nicen. Athan. Conf. Helv. II. c. 11, et 1, Art. I. Basil. Art. IV. Bohem. ch. 6, Belg. Art. XXXVII. August. Art. III. Suevic. Art. II.
[183] Philaster.
[184] Pol. of the Turk. Emp. ch. 23. Aug. Conf. Art. XVII. Bulling. contr. Cat. Lib. I. Tract. I.
[185] Displ. of the Fam. H. 6. B.
[186] Hist. D. Geor.
[187] Conspir. for pretend. Refor. pag. 47, 55. Arthing. seduc.
[188] Extravag. de sent. Excom. C. a nobis, et 24. q. 2. Conf. Aug. Art. XVII.
[189] H. N. in his Instruct. præf. sent. 5.
[190] H. N. Ibid. sent. 1, Art. VIII. §35, and in his Evang. c. 1. §1. Allen’s Confess. in the Display.

Article V: Of the Holy Ghost.

The Holy Ghost (3) proceeding from the Father and the Son, (2) is of one substance, majesty, and glory with the Father and the Son, (1) very and eternal God.

Article V: The Propositions.

The Holy Ghost is very and eternal God.
The Holy Ghost is of one substance, majesty and glory with the Father and the Son.
The Holy Ghost proceedeth from the Father and the Son.

Article V, Proposition I.

The Holy Ghost is very and eternal God.

V.I The proof from God’s word.

The Holy Ghost to be very and eternal God, the scriptures teach us. For he is the Creator of all things [191]. In the beginning God created the heaven and the earth, &c. [192]; the Spirit of God moved upon the waters. O Lord, how manifold are thy works, &c. If thou hide thy face, they are troubled; if thou take away their breath, they die, and return to their dust: if thou send forth they Spirit, they are created: ergo, the Holy Ghost is God.

Christians are to be baptized in the name of the Holy Ghost, as well as of the Father and the Son [193]. Therefore is he very God.

Ananias lied unto God, and Sapphira tempted God, when both he lied unto the Holy Ghost, and she tempted the Spirit of the Lord [194].

As God, he chooseth, assigneth, and sendeth forth men for the ministry of the gospel [195]; as God, he decreeth orders for his church and people [196]; and as God he is to be invocate and prayed unto, as well as the Father and the Son [197].

Upon this and the like words, I believe in the Holy Ghost [198]; I believe in the Holy Ghost, the Lord and giver of life [199]. The catholic faith is this, taht we worship one God in Trinity, and Trinity in Unity, &c. [200] The Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God, &c., say the ancient fathers; which also is the faith and confession of all God’s people this day. [201]

V.I The errors and adversaries unto this truth.

This maketh to the condemnation of the Pneumatomachies, whereof

Some impugn the Deity of the Holy Ghost, as did in old time Samosatenus, and Photinus: of late years, Servetus, Ochinus, abroad, and Francis Ket ^e, Hamant, and certain Brownists ^f among us at home. Some affirm the Holy Ghost to be a mere creature, as did Arius, the Semi-Arians, the Macedonian heretics, the Tropicks, Ochinus. Some have assumed the style and title of the Holy Ghost unto themselves, as did Simon Magus, Montanus, and Manes. [202]

Some have given the title of the Holy Ghost unto men, and women. [203]

So Hierax said, Melchisedech was the Holy Ghost. [204]

Simon Magus termed his Helene the Holy Ghost. [205]

The Helchesaites said, the Holy Ghost was a woman, and the natural sister of Christ. [206]

Many Papists, and namely the Franciscans, blush not to say that St Francis sit eh Holy Ghost. [207]

^e Burnt at Norwich 14 Jan. 1588.

^f “Who whisper in corners that we must not believe int he Holy Ghost,” saith Bredwell, writing against Glover, p. 122.

Article V, Proposition II.

The Holy Ghost is of one substance, majesty and glory with the Father and the Son.

V.II The proof from God’s word.

The Holy Ghost effected the incarnation of Christ [208], teacheth all things, leadeth into all truth, giveth utterance to his servants, and gifts unto his people, placeth rulers in the church, and overseers to feed the flock of God, sealeth the elect unto the day of redemption, as well as the Father and the Son: and these three, viz.. the Father, the Word, and the Holy Ghost, are one [209]. Therefore is the Holy Ghost of one substance, majesty, and glory with the Father and the Son.

And this was the belief of the ancient fathers.

I believe (say they) in the Holy Ghost, the Lord [210], and giver of life, &c., who with the Father and the Son together is worshipped and glorified, who spake by the prophets.

The Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Ghost, &c. And in this Trinity none is afore or after other, none is greater or less than another; but the whole three Persons be coeternal together, and coequal.

The very same do all ferofmred churhces believe and confess [211].

V.II The errors and adversaries unto this truth.

The premises do make against the Tritheites, which affirm the Holy Ghost to be inferior unto the Father [212].

Against the Arians, who said the Holy Ghost was inferior to the Son.

Against the Macedonian heretics, who held the Holy Ghost to be but a minister, and a servant of the Father and the Son; yet of more excellent majesty and dignity than the angels.

Against many erroneous spirits, which deliver the Holy Ghost to be nothing else but the motion of God in his creatures; as did the Samosatenians [213].

A bare power and efficacy of God, working by a secret inspiration; as the Turks, and certain English Sadducees do imagine [214].

The inheritance allotted to the faithful, and the being of virtuous estate of Christ; as dreameth H. N.

The affection of charity, or love, within us; an error of Petrus Lombardus [215].

God’s love, favour and virtue, whereby he worketh in his children; so thought Ochinus and Servetus.

Article V, Proposition III.

The Holy Ghost proceedeth from the Father and the Son.

V.III The proof from God’s word.

The proceeding of the Holy Ghost from the Father and the Son, we gather from the holy Scripture, which teacheth how the Father sendeth the Comforter [216], which is the Holy Ghost, in the name of the Son, and the Son sendeth the Comforter [217], the Spirit of truth, from the Father [218]; he proceedeth of the Father, and is sent of the Son [219].

So with us say the ancient fathers and Christians.

He proceedeth from the Father and the Son [220].

The Holy Ghost is of the Father, and of the Son, neither made, nor created, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts: which is the faith of the modern Christians [221].

V.III The errors and adversaries unto this truth.

This discovereth all them to be impious, and to err from the way of truth, which hold and affirm that the Holy Ghost proceedeth neither from the Father, nor the Son, but is one and the same person, that Christ is; as the Arians do. [222]

That the Holy Ghost proceedeth from the Father, but not from the Son; as at this day the Grecians, the Russians, the Moscovites, maintain [223].

That there is a double proceeding of the Holy Ghost, one temporal, the other eternal; an error of Peter Lombard, uncontrolled hitherto, and therefore well liked of the Papists.

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SIDENOTES

[191] Genesis 1v1, 2.
[192] Psalm 104v24, 29, 30.
[193] Matthew 28v19.
[194] Acts 5v3, 4, 9.
[195] Acts 13v2.
[196] Acts 15v28.
[197] 2 Corinthians 13v14.
[198] Symb. Apost.
[199] Symb. Nicen.
[200] Symb. Athan.
[201] Conf. Helv. II. Art. VI. et. II. c. 3. Basil. Art. I. Bohem. c. 3. Belg. Art. VIII. Aug. Art. I. Wittenb. c. I. Suevica, Art. I. Gal. Art. VI.
[202] Harmon. Confess. Præfat. Epiphan. Vinc. Lyr. 1. advers. hær. Beza, Epist. 1. Zanc. de 3. El. Lib. IV. c. 1. Holinsh. Chr. fol. 1299. Theod. Lib. V. ch. 3. Philast. Soz. Lib. IV. ch. 27. Athan. Zanc. de 3. El. par. Lib. II. c. 5.
[203] D. Iren. Euseb. Lib. V. c. 18. Chrys. Lib. de S. S.
[204] Epiphan.
[205] Epiphan.
[206] Epiphan.
[207] Alcor. Fr. Lib. I.
[208] Matthew 1v18, 20. Luke 1v35. John 14v26. John 16v13. Acts 2v4. 1 Corinthians 12v8. Acts 20v28. Ephesians 4v30.
[209] 1 John 5v7.
[210] Symb. Nicen.
[211] Conf. Helv. I. Art. VI. & II. c. 3. Basil. Art. I. Boh. c. 3. Gal. Art. I. Belg. Art. VIII. Aug. Art. I. Wittenb. c. 1, 2. Suevica, Art. I.
[212] Zane. de 3. El. par. 2. Lib. c. c. 1. Aug. contr. Max. Artian. Ruggin. Lib. I. cap. 25. Niceph. Lib. IX. cap. 47. Conf.
[213] August. Art. VIII.
[214] Pol. of the Turk. Emp. c. 5. Hutchinson in his Image of God, c. 24. pag. 112. a.
[215] H. N. in his Instruct. præf. sent. 7. Idem in his Spir. Land. præf. §14. Sent. Lib. I. dist. §5. 2. Zanch. de 3. El. par. 2. Lib. IV. cap. 1. Zanch. ibid. Lib. I. c. 2.
[216] John 14v26.
[217] John 15v26.
[218] Ibid.
[219] John 16v7.
[220] Symb. Nicen.
[221] Symb. Athan. Conf. Helv. II. c. 3. Gal. c. 6. Belg. Art. VIII. 11. Wittenb. c. 3. Bohem. cap. 3.
[222] Basil. Serm. de Spir. Sant.
[223] Russ. Commonweal, c. 23. Guagnim. de Relig. Moscov. Faber de Relig. Moscov. L. Sent. Lib. I. distinct. 14.

Article VI: Of the sufficiency of the holy Scripture for salvation.

Holy Scripture (1) containeth all things necessary for salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite, [and] necessary to salvation. (2) In the name of the Holy Scripture we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the church.

Of the names and number of the Canonical Books.

Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomium.
Josue.
Judges.
Ruth.
The 1. Book of Samuel.
The 2. Book of Samuel.
The 1. Book of Kings.
The 2. Book of Kings.
The 1. Book of Chronicles.
The 2. Book of Chronicles.
The 1. Book of Esdras.
The 2. Book of Esdras.
The Book of Esther.
The Book of Job.
The Psalms.
The Proverbs.
Ecclesiastes, or The Preacher.
Canticles, or Song of Solomon.
4. Prophets the greater.
12. Prophets the less.

(3) And the other books (as Jerome saith) the church doth read for example of life, and instruction of manners; but yet doth it not apply them to stablish any doctrine; such are these following:

The 3. Book of Esdras.
The 4. Book of Esdras.
The Book of Tobias.
The Book of Judith.
The rest of the Book of Hester.
The Book of Wisdom.
Jesus the Son of Sirach.
Baruch the Prophet.
Song of the 3 Children.
The Story of Susanna.
Of Bel and the Dragon.
The Prayer of Manasses.
The 1. Book of Maaccabees.
The 2. Book of Maccabees.

(4) All the books of the New Testament, as they are commonly received, we do receive, and account them for canonical.

Article VI: The Propositions.

The sacred Scripture containeth all things necessary (to be known and believed) for the salvation of man.
All the books in the volume of the Bible are not canonical, but some, and namely those here specified, are.
The 3. and 4. books of Esdras, the book of Tobias, &c. are apocryphal.
Of the New Testament all the books are canonical.

Article VI, Proposition I.

The sacred Scripture containeth all things necessary (to be known and believed) for the salvation of man.

VI.I The proof from God’s word.

The holy scriptures to be sufficient to instruct us in all things necessary to be known and believed for man’s salvation, the Word of God teacheth.

“Ye shall put nothing unto the word which I command you (saith the Lord), neither shall ye take ought therefrom.” [Deuteronomy 4v2.]

“Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take ought therefrom. Thou shalt not turn away from it to the right hand, nor to the left, that thou mayest prosper whithersoever thou goest.” [Deuteronomy 32v32. Joshua 1v7.]

“Every word of God is pure, &c. Put nothing unto his words, lest he reprove thee, and thou be found a liar.” [John 20v31.]

“The whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.” [2 Timothy 3v16, 17.]

“If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall diminish of the words of this book, God shall take away his part out of the book of life, and out of the holy city, and from those things which are written in this book.” [Revelation 22v18, 19.]

Hereunto God’s people both always have, and at this present do subscribe. [Conf. Helv. I. Art. I. 4. & II. c. 1. Basil. Art. X. Bohem. c. 1. Gal. Art. II. IV. V. Belg. Art. VII. Saxon. Art. I. Wittenb. c. 30. Suevica. Art. I.]

VI.I The errors and adversaries unto this truth.

Therefore adversaries be we to all adversaries to this truth: especially to such as scorn, and contemptuously reject the book of God; as both did the Circumcellians [Aug. contra Petil. Lib. I. c. 27.], which defaced and burnt the holy scriptures; and Pope Leo the X., who termed the holy gospel a fable of Christ; and do the profane Atheists [Apol. Steph. fol. 358. Nash in Christ his tears, p. 59. a.].

Also to such as debase the credit and estimation of the holy scriptures; as David George did [Hist. David. Georg. Lindan. Lib. I. cap. 1.]; and both do the Papists, who have an opinion, that the Scriptures of God are not sufficient to instruct mankind unto salvation; and the Anabaptists [Bulling. contra Catabap. Lib. I.], which deem not the holy Bible to be the word of God, with the Family of Love, in whose books nothing is more frequent than the terming of God’s reverend ministers and preachers Scripture-learned.

Also to them, which with God’s word do equal their own doctrines, injunctions, precepts, and traditions; as do the Papists. For of their doctrine say the Rhemists, “Whatsoever the lawful apostles, pastors or priests of God’s church preach in the unity of the same church (meaning the new church of Rome), is to be taken for God’s own word.” To the same purpose, but more blasphemously, Stapleton [Stap. antid. Evang. in Luc. X. 16. p. 528.]: “As the Jews were to believe Christ, so are we simply, and in very thing to believe the church (of Rome), whether it teacheth truth of errors.”

Whatsoever by the authority of the church is commanded [Tract. de propriet. Monach. c. 4.], ought of all men to be esteemed as the very gospel, saith abbot Trithemius of popish precepts: and our English Rhemists [Test. Rhem. An. 1. Thess. IV. 8.]: “He, that despiseth the church’s or her lawful pastors’ precepts, offendeth no less than if he contemned God’s express commandments.” And of their traditions; “He, that refuseth ecclesiastical traditions, deserveth to be thrown out of the church among the heathen, as well as he which refuseth the gospel,” saith Didacus Stella [Stella in Luc. X. fol. 20.], and the council of Trent [Concil. Trid. Sess. 4.]. With like affection of godliness, and reverence, embrace we, and worship the books of the Old and New Testament, and ecclesiastical traditions, saith the council. The like opinion have the Moscovites of traditions [Russ. Com. cap. 23.].

To them, finally, are we adversaries, which above the Scriptures do prefer their own (1) inventions; as did the philosophers; whereof one said of Moses, that good man maketh a trim discourse, but proveth nothing; and the Grecians, to whom the gospel is foolishess: and (2) imaginations; as did the Manichees, David George, and do the Turks, and Family of Love: (3) or traditions; as do the Papists, who more cruelly do punish the violaters of their own traditions and ordinances, than they do the breakers of God’s commandments: (4) or statutes, edicts, judgements, proclamations, &c., proceeding from the brain of man; as Machiavel doth, and his scholars. [1 Corinthians 1v23. Epiphan. Hist. D. Geor. Policy of the Turkish Emp. car. 3. Display, a. 6.]

Article VI, Proposition II.

All the books in the volume of the Bible are not canonical, but some are.

VI.II.

That some books, and namely those above mentioned, are canonical, it hath been granted by the best learned and most godly of long time. And as all Reformed Churches in the world are of the same judgement with us, so in their public confessions some have so accounted and judged of them as we do [Confess. Gal. Art. III. Belg. Art. IV.].

VI.II Adversaries to this truth.

Therefore (to speak first of the canonical books of the Old Testament) much have they offended which either rejected all, or allowed but some of the books of the Old Testament [Trithem. de Eccles. scrip. Epiphan. Epiphan. Aug. de bono perf. Lib. II. c. 11, Zuingl. Lib. cont. Cata-bap. D. Whit. de S. Scrip. contr. Bellar. q. I. c. 3.]: of the former sort were the Severians, Basilides, Carpocrates, and the Manichees; are the Catabaptists: of the latter were sundry, whereof:

Some received no more but only the five books of Moses; as the Sadducees.

Some, of all the books in the Old Testament, reject the works of Moses, and namely his four last books; as Moscovites [Russ. Com. c. 23.].

Some embraced the law only, and the prophets; as Samarites [Cyril. Cat. 18.].

Some esteemed neither the law, nor the prophets; as the Appelleans [Tertul. de præs Hæret].

Some had in contempt the book of the Canticles; as bastian Castellio [Beza in vita Calv.].

And some Book of Job; as the Anabaptists [Whitak. de S. Scrip. contra Bellar. q. 1. c. 3.].

Article VI, Proposition III.

The third and fourth Books of Esdras, the Book of Tobias, &c. be Apocrypha.

VI.III.

That divers, and namely these books mentioned, are Apocrypha, we are neither the first that said, nor they alone, which affirm the same. For so judge of them did the ancient council at Laodicea, and do the churches reformed, and namely in France, and Belgia [Can. 59. Conf. Gal. Art. 3. Conf. Belg. Art. IV.].

VI.III The adversaries unto this truth.

So that they are to be held, and taken heed of, as seducers, which upon the church would thrust either other men’s works and devices, not comprised in the Bible, as would

Some, the new prophets, Barcobas and Barcolf, of Basilides the heretic [Euseb. Eccl. Hist. Lib. IV. c. 8.].

Some, the manifestations of Marcion the heretic.

Some, the mysteries of Manes the heretic [Tertul. de Hæret. Magdeburgh. Eccles. Hist. Cent. 3. cap. 11. Epiphan.].

Others, Esaias’ Ascensorium of Hierax the heretic.

Others, the Gospel after the Egyptians, after St Andrew, St James the lesser, St Peter, St Bartholomew, the twelve Apostles, Barnabas, Nicodemus, Thaddeus.

The Canons of the Apostles, others.

Others, the acts of St Abdie, St Andreas, St Paul, Peter, Philip, Thomas.

Others, the books of the Anabaptists, of H. N., with popish legends, and the like.

Or, the books Apocrypha, within the volume of the Bible; as the Papists, who therefore anathematize and curse so many as take them not for canonical [Concil. Trid. Sess. 4, decr. de Can. Script.].

Article VI, Proposition IV.

Of the New Testament all the books are canonical.

VI.IV.

Although some of the ancient fathers and doctors accepted not all the books contained within the volume of the New Testament for canonical; yet in the end they were wholly taken and received by the common consent of the church of Christ in this world, for the very word of God, as they are at this day almost in all places where the gospel is preached and professed.

Howbeit, we judge them canonical, not so much because learned and godly men in the church so have, and do receive and allow of them, as for that the Holy Spirit in our hearts doth testify that they are from God. They carry a sacred, and divine authority with them, and they do also agree in all points with the other books of God in the Old Testament.

VI.IV Errors and adversaries unto this truth.

Therefore in admitting all and every of these books, and acknowledging them to be canonical, we demonstrate ourselves to be against

Such as rejected all the New Testament, as did the Jews, and our Matthew Hamant [Holin. Chron. fol. 1299.].

Such, as allowed part, but not the whole New Testament; and these were of divers sorts: whereof

Some allowed of the evangelists, only Matthew, as the Cerdonites, and Ebionites; others only Luke, as the Marcionites; others only John, as the Valentinians. [Eus. Lib. III. c. 27. Iren. Lib. I. c. 26. Iren. ibid. Ibid. Lib. III. c. 11. August. Lib. de util. cred. Euseb.]

Some accepted only the Acts of the Apostles, as the Tatians; others, of all other books rejected the said Acts, as the Manichees, and the Severites.

Some, of St Paul’s epistles, took the Epistles unto Timothy and Titus only to be canonical, as Marcion the heretic [Iren. Lib. III. c. 12.].

Some, as apocryphal, refused, the Epistle unto Philemon: others the Epsitle unto the Hebrews, the Epistle of St James, as Althemerus; others, the first, and second Epistles of John, with the Epistle of Jude, as Wigandus; others, the Epistle unto the Hebrews, of James, the two last of John, and of Jude, as cardinal Cajetane [Theodor. arg. in Epist. Pauli ad Titum. Althemer. in c. e. Epist. Ja. Wigand. Syntag. Lib. V. See Whitak. against W. Rainolds, c. 7. Lib. de 600. error. Pontif.].

Some rejected the book of St John’s Revelations, or the Apocalypse, as Heshusius: we are also against them which allowed neither the whole New Testament, nor those books wholly, which they embraced, as the Marcionites, who defaced all those places in the gospel after Luke, and in the epistles, which concerned either the divinity or humanity of our Saviour Christ [Iren. Lib. II. cap. 29.].

And lastly are we against them which receive the whole New Testament, but deface and put out such texts as mislike them; as the Turks, who scrape out whatsoever they find touching the passion of Christ, alleging how it was added purposely by the Jews in derision of Christians [Aul. Tur. Lib. II. pag. 50.].

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Article VII: Of the Old Testament.

(1) The Old Testament is not contrary to the New. For both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. (2) Wherefore they are not to be heard, which feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching (3) ceremonies and rites, do not bind Christian men, (4) nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, (5) no Christian man whatsoever is free from the obedience of the commandments which are called moral.

Article VII: The Propositions.

The Old Testament is not contrary to the New.
The old fathers looked for eternal happiness through Christ, as well as for temporal blessings.
Christians are not bound at all to the observation of the Judaical ceremonies.
The judicial laws of the Jews are not necessarily to be received or established in any commonwealth.
No Christian man whatsoever is freed from the obedience of the law moral.

Article VII, Proposition I.

The Old Testament is not contrary to the New.

VII.I The proof from God’s word.

That the Old Testament is not contrary to the New, it may be proved by many invincible arguments; yet it is most apparent, in that our Saviour Christ, very God, and very man, (as above, Art. II., hath been declared) is offered unto mankind for his eternal salvation by them both. For

We learn that there is one, and no Christs more, in the New; and we learn the same in the Old. [Acts 3v23. Galatians 3v8, 16. Genesis 22v18.]

That Christ is the Son of God in the New; we learn the same in the Old. [Matthew 16v16. Acts 13v33. Psalm 2v7.]

That Christ is very Man in the New; we learn taht he should be so from the Old. [Hebrews 2v14, 15, 16. Isaiah 11v1, 53v3.]

That Christ was born at Bethlehem in the New; we learn that he should be so from the Old. [Matthew 2v1. Micah 5v2.]

That Christ was born of a virgin in the New; we learn that he should be so from the Old. [Matthew 1v23. Isaiah 7v14.]

That Christ was honoured of wise men in the New; we learn that he should be so from the Old. [Matthew 2v11. Isaiah 60v6.]

That he rode upon an ass unto Jerusalem, from the New; we learn that he should so do from the Old. [Matthew 21v1. Zechariah 9v9.]

That he was betrayed in the New; we learn that he should be so from the Old. [Luke 22v47. Zechariah 11v12.]

That he suffered not for his own, but for our transgressions, in the New; we learn that he should so do from the Old. [Acts 8v33. 1 Corinthians 15v3. 1 Peter 2v24. Isaiah 53v5. Acts 2v24, 31. 1 Corinthians 15v4.]

In the New that he rose again from the grave; from the Old, that he should so do. [Matthew 12v40. Psalm 16v10. Jonah 1v17, 2v10.]

And in the New, that he ascended into heaven; and in the Old, that he should so do. [Ephesians 4v8. Psalm 68v18.]

VII.I The errors and adversaries unto this truth.

We are then adversaries to all them which reject, as of no reckoning, the Old Testament; as did both old heretics, as Basilides, Carpocrates, and the Manichees; and the new Libertines, who say the Old Testament is abrogated. [See afore Art. VI. Prop. 2. Bulling. cont. Anab. Lib. III. c. 14.]

Article VII, Proposition II.

The old fathers looked for eternal happiness through Christ, as well as for temporal blessings.

VII.II The proof from God’s word.

The old fathers to have looked not only for transitory promises, but also for eternal happiness through Christ, the holy scripture doth manifest.

St Paul saith,

Brethren, I would not have you ignorant that all our fathers were under the cloud, and all passed through the Red Sea; and did eat the same spiritual meat; and did all drink the same spiritual drink: (for they drank of the spiritual rock that followed them; and the rock was Christ). [1 Corinthians 10v1, 3, 4.]

By faith Noah was made heir of the righteousness which is by faith. [Hebrews 11v7.]

By faith Moses, when he was come to age, refused to be called the son of Pharaoh’s daughter, and chose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season; esteeming the rebukes of Christ greater riches than the treasures of Egypt: for he had respect unto the recompense of the reward, &c. [Ibid. 24, 25, 26.]

All these through faith obtained good report, and received not the promise; God providing a better thing for us, that they without us should not be made perfect. [Ibid. 39, 40.]

Abraham rejoiced to see my day. Abraham above hope believed under hope, that he should be the father of many nations. [John 8v56. Romans 4v18.]

Of which salvation the prophets have inquired and searched. [1 Peter 1v10.]

This truth was never doubted of in the church of God, and publicly acknowledged by some confessions. [Helv. II. c. 13. Saxon. Art. III.]

VII.II The adversaries unto this truth.

They are not then to be heard, which think the fathers, and faithful people before Christ his time, hoped only for temporal, and not for spiritual; and if for spiritual, yet not for eternal happiness [Psalm 53v1.]; as did many of the Jewish atheists, and Sadducees [Acts 23v28.], and do the Family of Love, which make the promises of happiness by temporal blessings to be accomplished in this transitory life.

Hence H. N. very strangely allegorizeth of the land of promise, when he calleth it, The good land of the upright, and concordable life; and saith that The lovely being or nature of the love is the life, peace, and joy, mentioned Romans 14v6; and the land of promise, wherein honey and milk floweth, spoken of Exodus 3, a. 13, a. Deuteronomy 8 b. This and more a great deal to this effect hath H. N. [In his book entit. ‘The spir. Land of peace.’ c. 18. § 10, & c. 25. § 4.]

Article VII, Proposition III.

Christians are not bound at all to the observation of the Judical ceremonies..

VII.III The proof from God’s word.

That neither the whole law ceremonial of the Jews, nor any part thereof, is necessarily to be observed of us Christians, the holy scripture teacheth us by Peter’s vision, the apostles’ decree, and by the doctrine of St Paul. [Acts 10v13. Acts 15v 24, 29. Galatians 2v3, 4, 4v10, 11. Ephesians 2v14, 15. Colossians 2v16, 17. Conf. Gal. Art. XXIII. Belg. Art. XXV.]

VII.III The errors and adversaries unto this truth.

In a wrong opinion, therefore, be they who are of mind, either that the law ceremonial wholly is to continue, and be in use, or that part thereof is yet in force, and must be.

The former of these was the opinion of the false prophets [Acts 15v1, 2.], the Cerinthians, the Ebionites, and is the Jews, Armenians, and Family of Love: the latter is an error of our home Sabbatarians. For, say, they,

The sabbath was none of the ceremonies which were justly abrogated at the coming of Christ. [Euseb. Iren. Lib. I. c. 26. H. N. Evang. c. 13. sect. 4, 9. D. B. Sab. doctrine, I. Book, p. 1..]

When all Jewish things have been abrogated, only [Ibid. p. 20.] (be their very words) the sabbath hath continued still in the church in his own proper force, that it might appear that it was of a nature far differing from them.

Whereas [Ibid. p. 41.] all other things were so changed, that they were clean taken away, as the priesthood, the sacrifices, and sacraments, this day (meaning the sabbath-day) was so changed, that it yet remaineth: which sheweth, that though all the other were ceremonial, and therefore had an end, this (sabbath) only was moral, and therefore abideth still.

The commandment [Ibid. p. 7.] (of sanctifying every seventh day, as in the Mosaical Decalogue) is natural, moral, and perpetual (is their doctrine.)

Article VII, Proposition IV.

The judicial laws of the Jews are not necessarily to be received, or established in any commonwealth.

VII.IV The proof from God’s word.

The truth hereof appeareth by the apostles’ decree; which sheweth whereunto only the primitive church necessarily was tied. [Acts 15v20, 28, 29.]

By the apostles’ doctrine, which enjoineth Christians to yield obedience unto the ordinances of their lawful governors and commanders whosoever. [Romans 13v1. 1 Peter 2v13, 14.]

By the apostles’ example, and namely of the blessed St Paul, who took benefit, and made good use of the Roman and imperial laws. [Acts 16v37. Acts 22v25. &c. Acts 25v11, 12.]

VII.IV The errors and adversaries unto this truth.

This truth neither is, nor ever was, oppugned by any church. Only among ourselves some think us necessarily tied unto all the judicials of Moses; as the Brownists. For they say, ‘The laws judicial of Moses belong as well unto Christians as they did unto the Jews.’ [Barrow’s discov. pag. 127.]

Others, that we are bound, though not unto all, yet unto some of the judicials; as holdeth T. C., and Philip Stubs. [1 Reply sect. 1, 2. Anatom. of abuses, 2 Part. D. b.]

Article VII, Proposition V.

No Christian man whosoever is freed from the obedience of the law moral.

VII.V The proof from God’s word.

Think not that I am come to destroy the law or the prophets [Matthew 5v17, 17, 19.]: I am not come to destroy them, but to fulfil them. For truly I say unto you (saith our Saviour Christ) till heaven and earth perish, one jot or one tittle of the law shall not scape, till all things be fulfilled: whosoever therefore shall break one of these least commandments, and teach men so, shall be called the least in the kingdom of heaven, &c.

If thou wilt enter into life, keep the commandments, &c. [Matthew 19v17, 18, 19.] Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness; Honour thy father and thy mother.

Do we make the law of none effect through faith? God forbid: yea, we establish the law [Romans 3v31.]. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God [1 Corinthians 7v19.]. The public confessions of the churches of God in France and Belgia agree with this doctrine. [Art. XXIII. Art. XXV.]

VII.V The errors and adversaries unto this truth.

Whereby are condemned, as most wicked and unsound, the opinions

Of the Manichees, who found fault with the whole law of God as wicked, and proceeding not from the true God, but from the prince of darkness. [Aug. contra Faust. Epist. XI. and LXXIV.]

Of the Brownist Glover, whose opinion was, That love now is come in the place of the ten commandments. [Bredwell detect. p. 119.]

Of Johannes Islebius, and his followers, the Antinomies, who will not have God’s law to be preached, nor the consciences of sinners to be terrified and troubled with the judgements of God. [Sim. Pauli meth. par. 2. de lege Dei, pag. 34.]

Of Bannister (among ourselves) who held, how it is utterly evil for the elect so much as to think, much less to speak or hear of the fear of God (which the law preacheth). [Bannister’s error.]

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Article VIII: Of the three Creeds.

(1) The three Creeds, Nicene Creed, Athanasius’ Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believe. For (2) they may be proved by most certain warrants of holy Scripture.

Article VIII: The Propositions.

The Nicene, Athanasian, and Apostolical Creeds ought to be received and believed.
The three Creeds, viz. the Ni., Athan., and of the Apostles, may be proved by the holy scripture.

Article VIII, Proposition I.

The Nicene, Athanasian, and Apostolical Creeds, ought to be received and believed.

VIII.I.

This proposition the churches of God, both anciently and in these days, do acknowledge for true. [Conf. Helv. II. c. 11. Gal. Art. V. Belg. Art. IX. Saxon. Art. I.]

VIII.I The adversaries unto this truth.

Therefore much out of the way of godliness are they, which term the Apostles’ creed, a forged patchery; as Barrow doth [Bar. dis. p. 76.]: and Athanasius’, Sathanasius’ creed; so did Gregorious Paulus in Polonia, and the new Arians and Nestorians in Lithuania. [GEnebr. Lib. IV. p. 1158. Surius, Chr. pag. 329.]

Myself, some twenty-eight years ago, heard a great learned man, whose name upon another occaision afore is expressed (to whose acquaintance I was artificially brought), which in private conference between him and myself termed worthy Zanchius a fool, and an ass, for his book De Tribus Elohim, which refuteth the new Arians; against whose founders the creeds of Athanasius and Nicene were devised. Him attentively I heard, but could never since abide for those words; and indeed I never saw him since.

Article VIII, Proposition II.

The three Creeds, viz., the Nicene, Athanasian, and of the Apostles, may be proved by the Holy Scripture.

VIII.II The proof from God’s word.

Than this assertion nothing is more true: for the creeds, I mean these three creeds, speak first,

Of one and the same God, who we are to believe is for essence but one, in persons three, viz. the Father, the Creator; the Son, the Redeemer; the Holy Ghost, the Sanctifier. Next of the people of God, which we must think and believe is,

The holy and catholic Church.

The communion of saints,

Pardoned of all their sins,

And appointed to arise from death, and to enjoy eternal life, both in body and soul. [Deuteronomy 6v4. Malachi 2v10. 1 Corinthians 8v4. Ephesians 4v5, 6. Matthew 3v17. Galatians 4v6. 1 John 5v7. Psalm 134v3. Isaiah 53v4. Romans 5v18. Galatians 3v13. Ephesians 2v16. 1 John 2v2. 2 Corinthians 1v21, 22. 1 Peter 1v2. Ephesians 1v3, 4, & 2v21. Colossians 1v22. Isaiah 54v2. Psalm 87v4. Isaiah 64v22. Revelation 21v4. Acts 1v8, &c. Ephesians 2v14. Revelation 5v9. Ephesians 4v15. 1 Corinthians 10v16. Hebrews 10v25. 1 John 1v7. Matthew 18v23, &c. Colossians 2v13. John 5v28. 1 Corinthians 15. Philippians 3v21. John 6v39. 1 Peter 1v4.]

VIII.II Adversaries unto this truth.

Therefore we are enemies to all adversaries of this doctrine, or any whit of the same in them comprised, whether they be Atheists, Jews, Sadducees, Ebionites, Tritheites, Anti-Trinitarians, Apollinarians, Arians, Manichees, Nestorians, Origenians, Turks, Papists, Familists, Anabaptists, or whosoever.

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Article IX: Of Original, or Birth-sin.

(1) Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but (2) it is the fault and corruption of the nature of every man, that naturally is ingendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is inclined to evil, so that the flesh lusteth against the spirit; and therefore in every person born into the world, it deserveth God’s wrath and damnation. (3) And this infection of nature doth remain, yea in them that are regenerated, whereby the lust of the flesh, called in Greek Φρόνημα σαρκός, which some do expound the wisdom, some the desire, of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the apostle doth confess that (4) concupiscence and lust hath of itself the nature of sin.

Article IX: The Propositions.

There is original sin.
Original sin is the fault, and corruption of the nature of every man, &c.
Original sin remaineth in God his dear children.
Concupiscence, even in the regenerate, is sin.

Article IX, Proposition I.

There is original sin.

IX.I The proof from God’s word.

In the holy Scripture we find of original sin, the cause, the subject, and the effects: the cause thereof is Adam’s fall, partly by the subtle suggestions of the devil, partly through his own freewill; and the propagation of Adam his corrupted nature unto his seed and posterity. [Romans 5v15. 1 Corinthians 15v21. Genesis 3v4. 2 Corinthians 11v3.]

Except a man be born again, he cannot see the kingdom of God, saith our Saviour Christ [John 3v3.]. As by one man sin entered into the world, and death by sin, and so death went over all men [Romans 5v12.]: forasmuch as all men have sinned, saith St Paul. As new-born babes, desire the sincere milk of the word, that ye may grow thereby, saith St Peter [1 Peter 2v2.] And St James, Of his own will begat he us with the word of truth, that we should be as the first-fruits of his creatures [James 1v18.]. And the forementioned Apostle Paul again, You that were dead in trespasses and sins, &c., and were by nature the children of wrath, as well as others [Ephesians 2v1, 3, 4.]. But God, which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, &c.

The subject thereof is the old man, with all his powers, mind, will, and heart. For in the mind there is darkness, and ignorance of God, and his will: and in the will, and heart of man there is concupiscence, and rebellious affections against the law of God.

And the effects of this birth, or original sin, are first actual sins; and they both inward, as ungodly affections; and outward, as wicked looks, profane speech, and devilish actions; next, an evil conscience, which bringeth the wrath of God, death, and eternal damnation. [Matthew 12v34. Romans 8v7. 1 Corinthians 2v14. 1 John 3v1, & 5v19, 20. Matthew 5v19. Acts 7v39, & 15v9. Romans 1v21. James 1v13, 14. Matthew 15v19. 1 John 3v21. Romans 1v18. Colossians 3v5, 6. John 8v24. Romans 5v18.]

All churches of God believe this, and some in their public confessions testify so much. [Conf. Helv. I. Art. VIII. & II. c. 8. Basil. Art. II. Bohem. c. 4. Gala. Art. IX. XI. Belg. Art. XV. August. Art. I. Saxon. Art. II.]

IX.I The errors and adversaries unto this truth.

Thus armed with authority, and forces from the word of God, and assisted with the neighbour churches, we offer battle,

To the Jews, Carpocratians, and Family of Love, who flatly deny there is any original sin. [Frier Laura Villavincentia de form. S. concion. Lib. I. c. 13. Clem. Alex. Strom. Lib. III. Display in Allen’s Conf.]
To the Papists, which say, that
Original sin is of all the least sin, and less than any venial sin.
Original sin is only the debt of punishment for the sin of Adam, and not his fault.
Original sin is not properly sin. All this hath Ruardus Tapperus. [Tapp. Tract. de Pec. Orig.]
Such as are infected only with original sin are free from all sensible punishment. [The Aquin. Lib. IV. dist. 16, q. 1. Art. II.]
To Florinus, and Blastus, who make God the author of sin. [Conf. Helv. II. c. 8, ex Iren.]
To the Sabbatarians among us, who teach, that the life of God in Adam before his fall could not continue without a sabbath. [Sab. Doct. I. Book, p. 15.]
The sabbath was ordained before the fall of Adam, and that not only to preserve him from falling, but also that being holy and righteous still, he might have been preserved in the favour of God; which D. B. delivereth in his sabbath-doctrine. [Ibid. Ibid. II. Book, p. 182.]
We are also adversaries to the like curiously affected who enquire,
Whether it was God’s will that Adam should fall?
Whether God enforced our first parents to fall?
Why God stayed not Adam from falling? &c.

Article IX, Proposition II.

Original sin is the fault and corruption of the nature of every man, &c.

IX.II The proof from God’s word.

Original sin is not the imitation of Adam his disobedience: for the scripture speaketh of no such thing; neither doth God’s people so think; and some churches, by their extant confessions, with us deny the same; as the church in France. and the Low Countries: but it is partly the imputation of Adam his disobedience unto us, and partly the fault and corruption of man’s nature, as the churches also acknowledge. [Conf. Gal. Art. X. Conf. Belg. Art. XV. Romans 5v12, 16. Conf. Aug. Art. II. Saxon. Art. II. Wittenb. c. 4. Romans 3v23 & &v18. Ephesians 2v3. Conf. Helv. II. c. 8. Gal. Art. X. Bohem. cap. 4. August. Art. II. Saxon. Art. II. Wittenb. c. 4.]

IX.II The errors and adversaries unto this truth.

Adversaries unto this truth are,

The Pelagians, and Family of Love, who say that original sin cometh not by propagation, but by imitation. [August. de Pec. Meritis, c. 1, 2, 3. Display in Allen’s Conf.]

Such as ascribe original sin in no sort unto man, but either unto God, as did the Hermogenians, or unto the devil, as did the Valentinians. [Tertul. August.]

The Manichees, who preached that this sin is another and a contrary substance within us, and proceedeth not from our corrupted nature. [August. de Hæres.]

The Apollinarians, who held original sin to be from nature. [Athan. de Incarn. Christi.]

The Papists, who affirm, that some persons, and namely the Virgin Mary, is free from this original sin. [Concil. Trid. Sess. 5. decr. de Pec. Orig. Alb. Mag. c. 74, super Evang. Missus est, &c. PAulus de Palatio, in Matt. c. 11, p. 463.]

Article IX, Proposition III.

Original sin remaineth in God his dear children.

IX.III The proof from God’s word.

“I allow not that which I do; for what I would, that do I not; but what I hate, that I do;” saith St Paul. [Romans 7v15]

“The flesh lusteth against the spirit, and the spirit against the flesh: so that ye cannot do the same things that ye would>” [Galatians 5v17.]

“Every man is tempted, when he is drawn away by his own concupiscence, and is enticed.” [James 1v14.]

“Dearly beloved, I beseech you as strangers abstain from fleshly lusts, which fight against the soul".” [1 Peter 2v11.]

Nothing is more true in the judgement of God’s people. [Conf. Helv. I. Art. VIII. & II. c. 8. Basil. Art. II. Gal. Art. XI. Saxon. Art. XI.]

IX.III The errors and adversaries unto this truth.

We stand therefore in this point,

Against the Papists, who say, that original sin was not at all, much less remained in the Virgin Mary. [Concil. Basil. Sess. 36. Test. Rhem. annot. Rom. V. 14.]

Against Giselbertus, whose doctrine is, that baptism once received, there is in the baptized no sin at all, either original or actual. [Giselb. Lib. altercat. Synag. & Eccles. c. 8.]

Against the Family of Love, who affirm that the elect and regenerate sin not. [H. N. Document. sent. c. 2. §1. c. 13. §5.]

Against the Carpocratians, whereof some boasted themselves to be every way as innocent as our Saviour Christ. [Iren. Lib. I. c. 24.]

Against the Adamites, both old and new, who said they were in so good a state as Adam was before his fall, therefore without original sin. [Epiphan. Æneas Sylv. Hist. Bohem. c. 41.]

Against the Begadores in Almaine, affirming they were impeccable, and had attained unto the very top and pitch of perfection in virtue and godliness. [Carranza, Summa Conc.]

Article IX, Proposition IV.

Concupiscence, even in the regenerate, is sin.

IX.IV The proof from God’s word.

Concupiscence in whomsoever lusteth against the Spirit, fighteth against both the soul and law of the mind, and therefore (but that there is no condemnation to them which are in Christ Jesus) it bringeth death and damnation. [1 Peter 2v11. Romans 7v23. Romans 8v1. Galatians 5v17, 21. James 1v14, 15.]

“Mortify therefore your members which are upon earth,” (saith St Paul unto the Colossians) “fornication, uncleanness, the inordinate affection, evil concupiscence, &c.; for the which things’ sake the wrath of God cometh on the children of disobedience.” [Colossians 3v5.]

And unto all Christians St Peter, “I beseech you, as strangers, abstain from flesh;y lusts.” [1 Peter 2v11.]

To the same purpose is both the doctrine, and confessions of God’s people. [Confess. Helv. II. c. 9. Sax. Art. II. X.]

IX.IV Errors and adversaries unto this truth.

Therefore we mislike the opinions, as unsound, which say that concupiscence either is no sin at all, or but a venial sin: the former was an assertion of the Pelagians, and is of the Papists; that latter was one of Glover’s errors. [Conf. Aug. Art. II.]

Francis the monk of Colen, counted concupiscence no sin, but said it was as natural, and so no more offensive before God for man to lust, than for the sun to keep his course.

Petrus Lombardus saith, that concupiscence afore baptism is both a punishment and a sin; but after baptism is no sin, but only a punishment.

The church of Rome both teacheth, that the power of lusting is not, but the use of wicked concupiscence is evil, and numbered amongst most grievous sins; and decreeth how concupiscence is not sin, but proceedeth from sin, and inclineth unto sin. [Catech. Trid. præcept. 9. Concil. Trid. Sess. 5. decreto de Pec. Orig.]

Glover, the Brownist, said, that the intemperate affections of the mind, issuing from concupiscence, are but venial sins. [Bredwell. Detect. 69, 119.]

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[3] Here

Article X: Of Free-Will.

(1) The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, (2) to faith and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, (3) without the grace of God preventing us, that we may have a good will, and working with us, when we have that good will.

Article X: The Propositions.

Man of his own strength may do outward and evil works before he is regenerate.
Man cannot do any work that good is and godly, being not yet regenerate.
Man may perform and do good works, when he is prevented by the grace of Christ, and renewed by the Holy Ghost.

Article X, Proposition I.

Man of his own strength may do outward and evil works before he is regenerate.

X.I The proof from God’s word.

We deny not, that man, not regenerate, hath free-will to do the works of nature, for the preservation of the body, and bodily estate; which thing had and have the brute beast, and profane gentiles, as it is also well observed in our neighbour churches. [Confess. Helv. II. c. 9. August. Art. XVIII. Saxon. Art. III. IV. VII.] Besides, man hath free-will to perform the works of Satan, both in thinking, willing, and doing that which is evil. For the imaginations of the thoughts of man’s heart only are evil continually, evil even from his youth. [Genesis 6v5. Ibid. 8v21.] A truth confessed by our brethren. [Conf. Helv. II. c. 9. & I. Art. IX. Bohem. c. 4.]

X.I Errors and adversaries unto this truth.

A false persuasion is it therefore, that man hath no power to move either his body so much as unto outward things, as Laur. Valla dreamed; [Simon Pauli Meth. par. 2. de Lib. Ar.] or his mind unto sin, as the Manichees maintained, affirming how man is not voluntarily brought, but necessarily driven unto sin. [Aug. Ep. 28.]

Article X, Proposition II.

Man cannot do any work that good is and godly, being not yet regenerate.

X.II The proof from God’s word.

“The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be. They that are in the flesh cannot please God.” [Romans 8v7, 8.]

“The natural man perceiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” [1 Corinthians 2v14.]

“No man can say that Jesus is the Lord, but by the Holy Ghost.” [1 Corinthians 12v3.]

“We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is from God.” [2 Corinthians 3v5.]

“Without me ye can do nothing,” saith our Saviour Christ. [John 15v5.] Which is the confession of the godly reformed. [Conf. Helv. I. Art. IX. & II. c. 9. Basil. Art. II. Bohem. c. 4. August. Art. XVIII. Belg. Art. XIV.]

X.II The adversaries unto this truth.

Adversaries unto this truth are all such as hold that naturally there is free-will in us, and that unto the best things. So thought the Pharisees, the Sadducees, the Pelagians, [August. de Pec. Mer. Lib. III.] and the Donatists: and the same affirm the Anabaptists and Papists. For say the Papists, [Idem contra Petil. cap. 19. Zwing. contra Catabapt.]

Man by the force and power of nature may love God above all things. [Gab. Biel. 3. Sent. dist. 37.]

Man hath free-will to perform even spiritual and heavenly things. [Conc. Trid. Sess. 6, c. 1.]

“Men believe not but of their own free-will.” “It is in a man’s free-will to believe, or not to believe, to obey, or disobey, the gospel or truth preached.” [Test. Rhem. an. Matthew 20v16. Ibid. annot. marg. p. 408.]

The Catholic (Popish) religion teacheth free-will. [Hills’ quart. 13. reas.]

Article X, Proposition III.

Man may perform and do good works, when he is prevented by the grace of Christ, and renewed by the Holy Ghost.

X.III The proof from God’s word.

In a man prevented by the grace of Christ, and regenerate by the Holy Spirit, both the understanding is enlightened, so that he knoweth the secrets and will of God, and the mind is altogether changed, and the body enabled to do good works.

To this purpose the scriptures are plentiful.

“I will put my law in their inward parts, and write it in their hearts.” [Jeremiah 31v33.]

“No man knoweth the Father but the Son, and he to whom the Son will reveal him.” [Matthew 11v27. Luke 10v22.]

“Blessed art thou, Simon, the son of Jonas; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” [Matthew 16v17.]

“No man can say that Jesus is the Lord, but by the Holy Ghost.” [1 Corinthians 12v3.]

“To one is given by the Spirit the word of wisdom; and to another the word of knowledge by the same Spirit; and to another faith by the same Spirit; and to another the gifts of healing by the same Spirit; and to another the operations of great works; and to another prophecy; and to another the discerning of spirits; and to another diversities of tongues; and to another the interpretation of tongues; &c.” [1 Corinthians 12v8.]

God, he “purifieth man’s heart;” [Acts 15v9] “worketh in us both the will and the deed;” [Philippians 2v13.] “the Spirit helpeth our infirmities; for we know not what to pray as we ought, &c.” [Romans 8v26.] “Such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.” [1 Corinthians 6v11.]

“Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake.” [Philippians 1v29.]

And this do the churches of God believe and confess. [Confess. Helv. II. c. 9. August. Art. XVIII. Bohem. c. 4. Saxon. Art. IV.]

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[3] Here

Article XI: Of the Justification of Man.

We are accounted righteous before God, only for (1) the merit of our Lord and Saviour Jesus Christ (2) by faith, and (3) not for our own works or deservings.

Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort, &c.

Article XI: The Propositions.

Only for the merit of our Lord and Saviour Christ,
Only by faith,
Not for our own works or deservings,

⎫
⎬ are we accounted righteous before God.
⎭

Article XI, Proposition I.

Only for the merit of our Lord and Saviour Christ we are accounted righteous before God.

XI.I The proof from God’s word.

By Christ his blood only we are cleansed.

He is “the Lamb of God, which taketh away the sin of the world.” [John 1v29.]

“We are justified freely by his grace, through the redemption that is in Christ Jesus".” [Romans 3v24.]

We are bought with a price, even with the precious blood of Christ, the Lamb undefiled and without spot, which cleanseth us from all sin. [1 Corinthians 6v20. 1 Peter 1v19. 1 John 1v7.]

By his only righteousness we are justified.

“By the obedience of one many be made righteous.” [Romans 5v19.]

“Christ is the end of the law for righteousness unto every one that believeth.” [Ibid. 10v4.] “He of God is made unto us wisdom, and righteousness, and sanctification of God in him.” [1 Corinthians 1v30.] and “we are made the righteousness of God in him.” [2 Corinthians 5v21] And therefore “from heaven we look for the Saviour, even the Lord Jesus Christ.” [Philippians 3v20.]

And this is the faith and confession of all churches reformed. [Conf. Helv. II. c. 15. Bohem. c. 6. Gal. Art. XVIII. Belg. Art. XXII. August. Art. IV. Wittenb. Art. V. Suevica, c. 3.]

XI.I Errors and adversaries unto this truth.

This truth is neither believed nor acknowledged,

Of the Atheists, who are neither persuaded of the life to come, nor understand the mysteries of man’s salvation through the merits of Christ.

Nor of the Pharisees and their followers, who think that by civil and external righteousness we are justified before God. [Matthew 5v20.]

Nor of Matthew Hamant, who held that man is justified by God’s mere mercy without respect unto the merits of Christ. [Holin. Chro. fol. 1299.]

Nor of Galeotus Martius, which was of opinion that all nations and persons whosoever, living according to the rules of nature, should be saved and inherit everlasting happiness. [P. Jovius, Elog. doet. vir. p. 97.]

Nor of the Turks, who think that so many as either go on pilgrimage unto Mecca, or do kiss the sepulchre of Mahomet, are justified before God, and thereby do obtain remission of their sins. [Lonic. Turc. Hist. Com. I. Lib. II. par. 2. c. 14, 15, 18.]

Nor of the Family of Love, who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our hearts. [Display in Allen’s Conf.]

Nor of the Papists, whose doctrine is, that

Though Christ hath suffered for all men in general, yet not only each man must suffer for his own part in particular, but also that the works of one man may satisfy for another. [Test. Rhem. an. Rom. VIII. 17. Ibid. cannot. Col. I. 24.]
They teach next, that sins venial are done away and “purged by prayer, alms-deeds, by the worthy receiving of the blessed sacrament of the altar, by taking of holy water, knocking upon the breast with holy meditation, the bishop’s blessing and such like,” by holy water and such ceremonies, sacred ceremonies, as [Vaux. Catech. cap. 4. Test. Rhem. an. Joh. XIII. 10.] [Test. Rhem. an. marg. pag. 258.]

Confiteor, tundo, conspergor, conteror, oro, Signor, edo, dono, per hæc venialia pono:

that is,

I am confest unto the priest;
I knock mine heart and breast with fist;
With holy water I am besprent,
And with contrition all yrent;
I pray to God and heav’nly host;
I cross my forehead at every post;
I eat my Saviour in the bread;
I deal my dole when I am dead:
And doing so, I know I man
My venial sins soon put away.

And sins mortal, not by the merits of Christ only, but many ways besides are cleansed, think the said Papists; as by the merits of dead saints, namely of St Mary the Virgin:

Threnosa compassio dulcissimæ Dei Matris
Perducat nos ad gaudia summi Dei patris.

The pitiful compassion of God’s best pleasing Mother
Bring us to the joys of God the Sovereign Father.

And of Thomas Becket [Horæ B. Virg. S. Mar. secundum usum Sarum.]:

Tu per Thomæ sanguinem, quem pro te impendit,
Fac nos, Christe, scandere, quo Thomas ascendit.

By Agnus Deis, whereof they say, [Cerem. Lib. I. tit. 7.]

Peccatum frangit, ut Christi sanguis, et angit.

It breaketh sin, and doeth good,
As well as Christ his precious blood.

By reading certain parcels of scripture, according to their vulgars; [Breviar secundum Sarum.]

Per Evangelica dicta,
Deleantur nostra delicta.

Through the sayings and words evangelical,
Our sins blot out, and vices all.

Article XI, Proposition II.

Only by faith are we accounted righteous before God.

XI.II The proof from God’s word.

“Only believe;” [Mark 5v36.] “all that believe in Christ shall receive remission of sin;” [Acts 10v43.] “from all things which ye could not be justified by the law of Moses, by Christ every one that believeth is justified.” [Acts 13v39.]

“The gospel is the power of God unto salvation to every one that believeth.” [Romans 1v16.]

“To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness.” [Romans 4v5.]

“Christ is the end of the law for righteousness to every one that believeth.” [Romans 10v4.]

“Know that a man is not justified by the works of the law, but by the faith of Jesus Christ, c&c.” [Galatians 2v16.]

“God would justify the gentiles through faith, &c. They which be of faith, are blessed with faithful Abraham.” [Galatians 3v8, 9.]

“By grace are ye saved, through faith, and that not of yourselves.” [Ephesians 2v8.]

“Yea, doubtless, I think all things but loss for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ, and might be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith.” [Philipiians 3v8, 9.]

The churches of Christ by their public confessions give testimony unto this truth. [Confess. Helv. II. c. 16. Basil. Art. VIII. Bohem. c. 6, 7. Gal. Art. XX. Belg. Art. XXII. August. Art. IV. Saxon. Art. III. VIII. Wittenb. Art. IV. Suevica, cap. 3.]

XI.II The errors and adversaries unto this truth.

Partakers of the profit and sweetness of this doctrine are not they which be altogether ignorant of this mystery.

Nor they who know the same, but apply it not to their own souls and consciences, but altogether despise the same; as did Pilate, in condemning Christ; Herod, in killing James; Agrippa, in not defending Paul; the Jews, in persecuting the apostles; and do the devils, and many ungodly persons, tyrants, false Christians, and apostates. [Matthew 27v24. Acts 12v1. Acts 26v26. James 2v19.]

Nor they which teach not a sure confidence in Jesus Christ, but an historical knowledge of him; as do the Papists. [Canis. Cat. c. 1. Vaux, Cat. c. 1. Test. Rhem. ann. Rom. IV. 24.]

Nor they which hold that all and every man is to remain doubtful whether he shall be saved or no; as do the same Papists. [1 Timothy 3v15. Concil. Trid. sess. 6. c. 9. Test. Rhem. annot. Rom. V. 1.]

Nor they which teach taht man is justified,

Either by works without faith, as did the false apostles in Asia, and do the Turks and Anabaptists: [2 Timothy 1. Eale, Myst. of Iniquit. p. 53.]

Or by faith and works, as both the pseud-apostles at Hierusalem, the Ebionites, and the Papists, with the Russians; [Acts 15v1. Eus. Lib. III. c. 24. Test. Rhem. an. Luke VII. marg.]

Or neither by faith, nor works, as they which contemn both faith in Christ Jesus, and good works too, hoping yet to be saved, as the carnally secure worldlings. [Luke 10v28. John 3v18. James 2v25. Russ. Comm. weal, c. 23.]

Neither shall they be partakers of the sweetness of this truth, which say, that for Christians to trust only by Christ his passion, or by faith only to be saved, is a breach of the first commandment, as Vaux; [Catech. c. 3.] is the doctrine of devils, as Friar Laurence à Villavincentia; and the doctrine of Simon Magus, as do the Rhemists. [De formand. S. concion. Lib. I. c. 11. Test. Rhem. an. Act. VIII. 18.]

Nor they, finally, which maintain how the truly righteous apprehend not Christ by faith, but have him and his righteousness essentially and inherent within them: which is an error of the Catharists, Papists, Osiandrians, and Family of Love. [Isidor. etym. Lib. VIII. c. de hæres. Concil. Trid. Sess. 6, cap. 16, 7. Calvin. contra Osaind. epist. fol. 303. Theod. Beza, Epist. I. Display in Allen’s Confess.]

Article XI, Proposition III.

We are accounted righteous before God, not for own works or deservings.

XI.III The proof from God’s word.

Besides what hath been said, that works have no place nor portion in the matter of our justification, it is evident in the holy scripture, where we find, that

All men be sinners, and destitute of the glory of God; and therefore that no man can be justified by his own works.

Eternal life cometh unto us, not be desert, but partly of promise partly of gift.

The just shall live by faith; and the law is not of faith.

Moreover, as the godly in old time were, so Christians in these days are, and shall be justified: but the godly were justified, not for any good works or worthiness of their own: so justified was Abraham, the Jews, the Samaritans, Paul, the Eunuch, the Jailor, and the Ephesians.

All churches reformed, with a sweet consent, applaud, and confess this doctrine. [Psalm 14v2, 3. Psalm 53v2, & 51v4. Romans 3v12. Acts 2v39. Acts 3v25. Acts 13v32. 2 Timothy 1v1. John 17v2. Romans 6v23. 1 John 5v11. Revelation 2v10. Galatians 3v11, 12. Romans 4v1, 2. Galatians 3v6. Hebrews 11v17. Acts 2v44, &c. Acts 8v12. Acts 22v16, &c. 1 Timothy 1v14, 16. Philippians 3v6, 9. Acts 8v36. ACts 16v31, &c. Ephesians 2v4, 5. Conf. Helv. II. c. 16. Basil. Art. VIII. Bohem. c. 7. Gal. Art. XXII. Belg. Art. XXIV. August. Art. VI. 20.]

XI.III The errors and adversaries unto this truth.

Adversaries hereunto are,

The Pharisees, who thought men were justified by external righteousness, moral and ceremonial. [Matthew 5v21, &c. Matthew 15v2.]

The false apostles in Asia and at Jerusalem. [2 Timothy I. Acts 15v2.]

The pharisaical Papists, who against the justification by faith alone, do hold a justification by merits, and that of congruity, dignity, and condignity. [Gab. Biel. Lib. II. Dist. 27. q. 1.]

The said Papists teach, besides, that life eternal is due unto us of debt; because we deserve it by our good works. [Concil. Trid. Sess. 6, Can. 32.]

They teach, finally, that by good works our sins are purged. [Petrus à Soto, Asser. cath. de bonis oper.]

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[3] Here

Article XII: Of Good Works.

Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sis, and endure the severity of God’s judgement; (1) yet are they pleasing and acceptable to God in Christ, (2) and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith (3) may be as evidently known as a tree discerned by the fruit.

Article XII: The Propositions.

Good works do please God.
No work is good except it spring from faith.
Good works are the outward signs of the inward belief.

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[1] Notes
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[3] Here

Article XII, Proposition I.

Good works do please God.

XII.I The proof from God’s word.

Though God accepteth not man for his works, but for his dear Son’s sake; yet, that good works, after man his justification, do please God, it is a clear truth everywhere to be read in the holy scripture. For,

God hath commanded them to be done, and requireth righteousness, not only outward of the body, but also inward of the mind, and hath appointed for the virtuous and godly rewards both in this life, and in the world to come, and to the wicked punishments spiritual, corporal, and of body and soul eternal in the pit of hell. [Matthew 5v16. John 15v12. Philippians 2v1, &c. 1 Thessalonians 4v3, &c. 2 Timothy 2v19. James 2. Matthew 5v22, 28. Acts 24v16. Matthew 5v5. Mark 10v29, 30. 1 Timothy 4v8. Matthew 7v21, & 10v32. Luke 14v13, 14. Romans 2v10. Isaiah 59v1, 2. John 9v31. 1 John 3v21. Deuteronomy 28v15, &c. Jeremiah 5v25. Romans 13v2. Matthew 10v33. Matthew 21v41, &c. 1 Corinthians 6v9, 10. Hebrews 12v14, &c. 25. Revelation 21v8.]

And this is believed and acknowledged by the churches. [Conf. Helv. II. c. 16. Basil. Art. VIII. Bohem. c. 7. Gal. Art. XXII. Belg. Art. XXIV. August. Art. VI. & XX. Saxon. Art. III. V. VI. Wittenb. c. 7. Suevica, c. 4.]

XII.I The errors and adversaries unto this truth.

This truth is oppugned by adversaries of divers kinds. For

Some hold, that seeing man is justified by faith, he may live as he listeth; as the Libertines.

Some think that to attend upon virtue, and to practise good works, is a yoke too heavy, and intolerable; as the Simonians. [Iren. Theod.]

Some utterly cast off all grace, virtue, and godliness, as did the Basilidians, the Aetians, the Circumcellians, and do the Machivillians and Atheists. Some permit, though not all manner, yet some sins: so allowed was both whoredom and unclean pollutions, by the Carpocratians and Valentinians, and is of the Jesuits and Papists: and perjury in the time of persecution by the Basilidians, Helchesaites, Priscillianists, Henricians, and Family of Love; and violating of promise, yea and oaths made unto heretics, as they call them, by the Papists. [Iren. Lib. I. c. 23. Epiph. Lib. III. Aug. contra Pet. Lib. I. c. 24. cl. Alex. Str. Lib. III. Epiph. Theodoret. Spar. discov. pag. 13. Constit. Othonis, concub. Cler removendis. Philast. Iren Euseb. Lib. VI. c. 38. August. D. Bernard. sup. Cant. ser. 65. Display H. 5. b. Conc. Const. Sess. 19, & Cochlæus Hist. Hussit. Lib. II. p. 75.]

Some (as the Turkish priests called Seiti and Chagi [Policy of the Turkish Emp. cap. 24.]) take it to be no sin, but a work meritorious, by lies, swearing, yea forswearing, to damnify Christians what they can. Much like unto these are the equivocating Jesuits, in deluding and deceiving Protestant princes, and their officers, by their doubtful speeches, even when they are sworn to answer plainly and truly by their lawful magistrates.

Some suppose that God is pleased with lip-service only, and outward righteousness, as the hypocritical Pharisees, or pharisaical hypocrites. [Matthew 7 & 13.]

Article XII, Proposition II.

No work is good except it spring from faith.

XII.II The proof from God’s word.

All which man doth is not pleasing unto God, but that only which proceedeth from a true faith in Jesus Christ: so saith God in his word.

“They that are in the flesh cannot please God.” [Romans 8v8.]

“In Jesus Christ neither circumcision availeth any thing, neither uncircumcision; but faith, which worketh by love.” [Galatians 5v6.]

“Unto the pure are all things pure; but unto them that are defiled and unbelieving is nothing pure.” [Titus 1v15.]

“Without faith it is impossible to please God.” [Hebrews 11v6.]

And although the works of the believing do please God, yet are they not so perfect that they can satisfy the law of God. Therefore even of the regenerate and justified saith our Saviour Christ: “Pray, Forgive us our debts;” [Matthew 6v12.] “Say, We are unprofitable servants.” [Luke 17v10.] And St Paul,

“We know that the law is spiritual, but I am carnal, &c.” [Romans 8v23.]

“Ye cannot do the same thing that ye would.” [Galatians 5v17.]

Which is the faith and confession of the churches. [Conf. Helv. II. cap. 16. Basil. Art. VIII. Bohem. cap. 7. Gal. Art. XXII. Belg. Art. XXIV. August. Art. XX. Saxon. Art. III. V. VI. Wittenb. c. 7. Suevica, c. 4. Iren. Lib. I. c. 1.]

XII.II Errors and adversaries unto this truth.

Therefore we mislike and condemn the opinions of the Valentinians say, that please God do spiritual men, (which are themselves only,) not by faith, but only by their knowledge of divine mysteries; and natural men do please him by their bodily labour and upright dealing.

The said Valentinians [Epiphan.] feigned three sorts or degrees of men: the first spiritual, who through bare knowledge; the next natural, who by labour and true dealing shall be saved; the third they call material, men utterly incapable of divine knowledge, and religious speculations, who must perish both in soul and body.

The Papists teach, that

They not only are good works which God commandeth, but they also which be either voluntarily done of ourselves, or enjoined us by priests [Tapp. p. 188.].

They are good works, and acceptable before God, which are done without faith [Andrad. de fide, Lib. III.].

Works of themselves, without respect unto Christ, please God.

Men perfectly may keep the laws of God. In which error also be the Anabaptists and Family of Love [Tapp. ibid. Bullin. contra Anabapt Lib. IV. c. 3. Display L. 6. a.].

Article XII, Proposition III.

Good works are the outward signs of the inward belief.

XII.III The proof from God’s word.

Many are the reasons why good works are to be done, in part cited afore, p. 107, yet not the least cause is, that men may be known what they are. For the scripture saith, and sheweth, that thereby are known the good trees from the bad, the wheat from the chaff, the true disciples from the false, the sons of God from the children of Satan, the regenerate from the unbelievers. [Matthew 6v16. Matthew 3v12. John 13v35. Luke 6v36. Ephesians 5v1. 1 John 3v10. James 2v18. 1 Peter 1v17. Ephesians 4v17. Conf. Helv. II. c. 16. Basil. Art. VIII. Bohem. c. 7. Gal. Art. XXII. Belg. Art. XXIV. Saxon. Art. III. Wittenb. c. 7. Suevic. c. IV.]

Hereunto the saints and churches do subscribe.

XII.III Errors and adversaries unto this truth.

The faithful shew their works, yet neither to have them seen of men, as did the hypocritical Pharisees; nor thereby to merit heaven, as do the pharisaical Papists, whose doctrine is, that [Matthew 6 & 7.]

Good works are meritorious. [Test. Rhem. an. Romans 2v6. 1 Corinthians 3v8. 2 Corinthians 5v10.]

Good works (as contrition, confession, and satisfaction done in penance) not only do merit, but are besides a sacrament for to attain reconciliation with God, and forgiveness of sins. [Hebrews 6v10. James 2v22. Cocil. Trid. Sess. 14, c. 3.]

Life eternal is due unto good works by the justice of God. [Conc. Trid. Sess. 6, Can. 32.]

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Article XIII: Of Works before Justification.

Works done before the grace of Christ, and the inspiration of his Spirit, (1) are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, (2) neither do they make men meet to receive grace, or (as the school-authors say) deserve grace of congruity: yea rather, (3) for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

Article XIII: The Propositions.

Works done before justification please not God.
Works done before justification deserve not grace of congruity.
Works done before justification have the nature of sin.

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[1] Notes
[2] Go
[3] Here

Article XIII, Proposition I.

Works done before justification please not God.

XIII.I The proof from God’s word.

Before men do please God, nothing that they do can please him. But men please not God, being not renewed, and justified by the Spirit. For, before men be regenerate, they are not grapes, but thorns; not figs, but thistles; not good, but evil trees; not lively, but dead boughs [Matthew 12v33. Luke 6v43. John 15v4.]; not engraffed, but wild olives; not friends, but enemies; not the sons of God, but the children of wrath; which bring forth no good fruit. As the churches also acknowledge [Romans 11v17, 23. Romans 5v10. Ephesians 2v3. Confess. Helv. II. c. 15. August. Art. XX.].

XIII.I Errors and adversaries unto this truth.

Hereby the vanity of them is perceived which think, before man’s justification his deeds do please God; such are the Papists, and were the Basilidians.

The Papists teach, that

Works done without faith do please God [Andrad. de Fide, Lib. III. Tapp. p. 189.].

Good works, not in respect of Christ only, but in themselves considered, please God.

The Basilidians placed the doers of civil and philosophical righteousness, performed without faith in Christ, in the very heavens [Clem. Alex. Strom. Lib. II.].

Article XIII, Proposition II.

Works done before justification deserve not grace of congruity.

XIII.II The proof from God’s word.

The unregenerate, not yet justified, have nothing in them to move God to be gracious unto them; and being as they are, old, not new creatures [Ephesians 4v22. Romans 8v7. Ephesians 2v3. Romans 5v8. Titus 1v15.]; enemies, not favourers of godliness; the children of wrath, not of God; sinners, not virtuously bent; infidels, and not believers; of congruity deserve no grace at God’s hands, which is the faith too and confession of other churches [Conf. Helv. II. c. 16. Bohem. c. 7. Belg. Art. XXIII. August. Art. IV. XX. Saxon. Art. III. & VIII. Wittenb. Art. V.].

XIII.II Errors and adversaries unto this truth.

This overthroweth the popish assertions concerning merits of congruity; and that by good works man is justified before God, and made heir of eternal life [Test. Rhem an. Act. x. 2. Concil. Trid. Sess. 6. c. 16.].

As evil works deserve hell-fire, so eternal happiness is deserved by good works [Andrad de Fide, Lib. vi.].

Article XIII, Proposition III.

Works done before justification have the nature of sin.

XIII.III The proof from the word of God.

Whatsoever men do, not yet justified before God, it is sin: for of such persons the best works which they do, even their fasting ^a, praying ^b, alms-deeds ^c, sacrificing unto God, prophesying, and working of miracles, even in the name of Christ ^e, yea, all their actions whatsoever ^f, are abominable before God.

And this is agreeable to the confessions of our brethren [Conf. Helv. II. c. 15, 16. Bohem. c. 7. Belg. Art. XXIII. August. Art. IV. XX. Saxon. Art. III. & VIII. Wittenb. Art. V. Concil. Trid. Sess. 6. Can. 7.].

^a Wherefore have we fasted, and thou seest it not? We have punished ourselves, and thou regardest it not, Isaiah 58v3. Did you fast unto me? Zechariah 7v5. They have their reward, Matthew 6v16.

^b He that turneth away his ear from hearing the law, even his prayer shall be abominable, Proverbs 28v9. When thou prayest be not as the hypocrites, &c.; they have their reward, Matthew 6v5.

^c Take heed that ye give not your alms before men, &c.; they have their reward, Matthew 6v1, 2.

^d Will I eat the flesh of bulls, or drink the blood of goats? Psalm 50v13. Bring me no more obligations in vain: incense is an abomination unto me, &c. Isaiah 1v13. He that killeth a bullock is as if he slew a man; he that sacrificeth a sheep, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that remembereth incense, as if he blessed an idol, Isaiah 66v3.

^e Lord, Lord, have we not by thy name prophesied? and by thy name cast out devils? and by thy name done many great works? Then will I profess to them, I never knew you: depart from me, ye that work iniquity, Matthew 7v22, 23.

^f Whatsoever is not of faith is sin, Romans 14v23. Unto them that are defiled and unbelieving is nothing pure; but even their minds and consciences are defiled, Titus 1v15. Without faith it is impossible to please God, Hebrews 11v6.

XIII.III The adversaries unto this truth.

Erred therefore hath the council of Trent, in pronouncing them accursed which hold that all works of man whatsoever done before his justification are sin.

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Article XIV: Of Works of Supererogation.

Voluntary works, (1) besides, over and above, God’s commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety. (2) For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We be unprofitable servants.

Article XIV: The Propositions.

Works of supererogation cannot be taught without arrogancy and impiety.
Works of supererogation are the subversion of godliness and true religion.

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[1] Notes
[2] Go
[3] Here

Article XIV, Proposition I.

Works of supererogation cannot be taught without arrogancy and impiety.

XIV.I The proof from God’s word.

Works of supererogation (which are voluntary works besides, over and above the commandments of God) are often condemned in the holy scripture, where we are commanded to walk, not after the laws of men, but according to the statutes of God, and to hear, not what man speaketh, but what Christ doth say [Joshua 1v7. Ezekiel 20v1. Mark 9v7. Matthew 5v19.]: and he, teaching the duty of Christians, setteth before them, as their rule and direction, the law and word of God; and more than that he doth neither urge nor require.

And against man’s injunctions:

“They worship me in vain (saith he) who for doctrine teach the commandments of men.” [Mark 7v7.]

“Teach them to observe all things whatsoever I have commanded you.” [Matthew 28v20.]

“My sheep ehar my voice, and know not the voice of strangers.” [John 10v27.]

Which doctrine, ordinances, and works whatsoever (besides, over and above that which God hath revealed and imposed), is called of the apostle, sometimes ordinances of the world, voluntary religion, sometime the doctrine of devils, and cursed. And the same is condemned in all churches reformed after the word of God [Colossians 2v20. Ibid. 23. 1 Timothy 4v1. Galatians 1v8. Confess. Helv. II. c. 16. August. Art. XX. Basil. Art. X. Gal. Art. XXIV. Belg. Art. XXII. Sax. Art. III. XVII.].

XIV.I Errors and adversaries unto this truth.

Therefore both arrogant and ungodly be the Papists, which teach and speak in the commendation of such works; and namely, Petrus à Soto, the Rhemists, yea, and the council of Trent.

Article XIV, Proposition II.

Works of supererogation are the subversion of godliness and true religion.

XIV.II The proof from God’s word.

Where the works of supererogation are taught, and in regard, the law of God there is broken, against the will of Christ, and men’s traditions may be observed [Matthew 5v19. Mark 7v7.].

The holy scripture must be contemned, as not sufficient enough to bring men unto the knowledge of salvation, which St Paul saith is able to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works [2 Timothy 3v16, 17.].

God, who is only wise, is made unwise, in not prescribing so necessary works [1 Timothy 1v17.].

Faith and other spiritual and most special virtues are brought into oblivion.

Perfection is imputed not unto faith in Jesus Christ, but unto works: and, which is most detestable, unto the works too not commanded, but forbidden of God, ordained by men.

The law of God is thought to be throughly satisfied, and more duties performed than man needed to have done.

The same think our brethren of these works [Conf. Helv. II. &c. as in the former Prop.].

XIV.II The adversaries unto this truth.

Contrariwise the Papists of supererogatory works: they do merit (say they) remission of sins, and that not for the doers of them only, but for others besides [Test. Rhem. an. 2 Corinthians 8v14.].

They are tokens of the forgiveness of sins, so well as baptism; yea deliver from the wrath of God, so well as Christ [Conf. Aug. Art. XX.].

Are greater, and more holy, than are the works commanded in the Decalogue, or law moral [Petrus à Soto Asser. Cath. de Lege.].

And so preferring their own works and inventions before God his law, sacraments, and the blood of Christ, both ought this doctrine of works supererogatory to be counted the doctrine of devils, and the maintainers thereof taken for the subverters of godliness and true religion.

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Article XV: Of Christ alone without sin.

Christ in the truth of our nature was made like unto us in all things, sin only except, (1) from which he was clearly void, both in his life and spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world: and sin, (as St John saith) was not in him. But (2) all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

Article XV: The Propositions.

Christ is truly and perfectly righteous.
All men besides Christ, though regenerate, be sinners.

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[1] Notes
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[3] Here

Article XV, Proposition I.

Christ is truly and perfectly righteous.

XV.I The proof from God’s word.

That Christ was pure from sin, it is abundantly to be seen in the holy scriptures.

He was both conceived and born without sin [Matthew 1v20. Luke 1v35.].

He appeared to loose, but not to fulfil, the works of Satan [1 John 3v8.].

He lived, and was tempted, yet without sin, and did no sin, knew no sin, nor had any sin in him [Hebrews 4v15. 1 Peter 2v22. 2 Corinthians 5v21. 1 John 3v5.].

He died a guiltless and just man, even by the testimony of Paul, Peter, Stephen, yea of his adversary and judge, Pilate [Romans 5v6, &c. Acts 3v14. Acts 7v52. Matthew 27v24. John 19v4, 6.].

As ours, such are the confessions of the purer churches [Conf. Helv. I. Art. XI &&II. c. 11. Bohem. c. 4, 7. Gal. Art. XIV. Belg. Art. XVIII.].

XV.I Errors and adversaries unto this truth.

Cursed therefore before God are the Jews, which said that Christ was a violater of the sabbath [Matthew 12v10. Luke 13v14. John 5v16.]

That he taught, being not lawfully authorized thereunto [Matthew 21v23.].

That he forbad tribute to be given unto Caesar [Luke 23v2.].

That he was the destroyer of the law [Matthew 5v17.].

That he overthrew all religion, and moved the commons unto rebellion [Luke 23v5.].

In this state with the Jews are

The Marcionites, which said that he dissolved the law, the prophets, and all the works of God [Iren. Lib, I cap. 29.].

The Saturnians, which blazed that his coming unto the world was to overthrow the God of the angels [Theodoret.].

Our new heretics, viz. Matthew Hamant in England, which divulged that Christ was a sinful man and an abominable idol; and Leonardus Vairus among the papists, which hath written, that Christ was Veneficus, or a common poisoner of men and women [Leon Varius, De Fasc. Lib. II. c. 11. circa finem.].

Article XV, Proposition II.

All men besides Christ, though regenerate, be sinners.

XV.II The proof from God’s word.

All men either be regenerate or unregenerate; the unregenerate be all sinners, unrighteous, and sin in whatsoever they do [Proved p. 125. Proved, p. 127.].

The regenerate also be not without their sins, both original and actual [Proved, pp. 99, 100. Proved p.120.].

“Besides, there is no man just in the earth that doth good and sinneth not,” [Ecclesiastes 7v20.] saith the preacher. “Ye cannot do the same things that ye would.” [Galatians 5v17.]

“Christ Jesus came into the world to save sinners, of whom I am chief,” saith St Paul [1 Timothy 1v15.].

“In many things we sin all,” [James 3v2.] is St James’ saying; and st John “If we say we have no sin, we deceive ourselves, and the truth is not in us.” [1 John 1v8.]

“Pray therefore, Forgive us our debts.” [Matthew 6v12.]

A truth believed and confessed by all churches, expressedly by some [Conf. August. Art. XX. Sax. Art. III.].

XV.II The errors and adversaries unto this truth.

Many adversaries hath this truth had, and hath; as the Papists, the Manichees, the Catharans, the Donatists, the Pelagians, Famiyl of Love, Marcionites, Adamites, and Carpocratians. For

The Papists say that the blessed virgin was pure from all sin, both original and actual. For (these are their own words) [Concil. Trid. Sess. 5. decreto de Pec. Orig. Test. Rhem. an. Col. I. 24. Annot. Mar. III. 33. Stapl. Antid. Evang. in Matt XII. 50. p. 118.]

“Our Lady never sinned.”

Our Lady “sinned not so much as venially in all her life:” she exactly fulfilled the whole law, that is, was without sin.

Also of St Francis they write, that for virtue and godliness he was like unto Christ, and hath fulfilled every jot of the law ^a.

The Manichees and Catharans thought they could not sin so much as in thought [Hier. in prol. Dial. contra Pelag. Cyp. Lib. IV. ep. 2. Aug. Lib. II. contra Petil. c. 14.].

The Donatists dreamed how they were so perfect as they could justify other men.

Some were of opinion, as the Pelagians and Family of Love, how they were so free from sin as they needed not to say, “forgive us our trespasses.” [Conc. Melit. cap. 8. Displ. H. 6. B.] Which Family also teacheth how there be men living as good and as holy as ever Christ was; ─ an error of Christopher Vitels, a chief elder in the said Family; ─ and that he, which is a Familist, is either as perfect as Christ, or else a very devil [Answ. to the Fam. Libert. Lib. III. Displ. H. 6. B.].

Some deemed themselves as pure as Paul, Peter, or any men, as the Marcionites; yea, as Adam and Eve before their fall, as the Adamites; yea, as Jesus Christ himself, as the Carpocratians [Iren. Lib. I. cap. 9. Epiphan. Iren. Lib. I. c. 24.].

^a Sicut Adæ Deo non parenti omnis creatura rebellis extitit: sic B. Francisco, omnia præcepta divina implenti, creatura omnis famulata est: omnia Deus subjecit sub pedibus ejus. ─ Alcor. Franc.

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Article XVI: Of Sin after Baptism.

(1) Not every deadly sin willingly committed after baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such fall into sin after baptism. (2) After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) rise again and amend our lives. And therefore they are to be condemned which say, they can no more sin as long as they live here, of forgiveness to such as truly (3) or deny place of forgiveness to such as truly repent.

Article XVI: The Propositions.

Every sin committed after baptism is not the sin against the Holy Ghost.
The very regenerate may depart from grace given, and fall into sin, and yet rise unto newness of life.
No men utterly are to be cast off as reprobates which unfeignedly repent.

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[1] Notes
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[3] Here

Article XVI, Proposition I.

Every sin committed after baptism is not the sin against the Holy Ghost.

XVI.I The proof from God’s word.

Though every sin, in itself considered, deserveth damnation; yet is there a sin which shall be punished with many, and a sin which shall be punished with few stripes; a sin unto death, and a sin not unto death; a sin against the Father, and the Son, which shall be forgiven; and a sin against the Holy Ghost, which never shall be forgiven [Luke 12v47. 1 John 1v5, 16. Matthew 12v31. Mark 3v29. Luke 12v10.].

So in their extant Confessions witness the churches in Bohemia, Saxony, and Helvetia [Confess. Bohem. c. 4. Conf. Saxon. Art. X. Conf. Helv. II. c. 8.].

XVI.I Errors and adversaries unto this truth.

Diversely has this doctrine been oppugned. For

Some have thought all sins to be like and equal, as the Stoics, Pelagians, and Jovinians [Concil. Milevit. D. Hieron. advers. Jovin. Epiphan.].

Some have taught, as Manes the heretic, how none of the godly fathers, and others from the beginning of the world, till the 15th year of Tiberius the emperor (though earnestly they did repent) were saved; but were all punished alike with utter confusion.

Some give out that such persons be utterly out of God’s favour and condemned, which depart out of this world, either afore they are baptized, as the Papists do, or afore they come unto years of discretion, as [the] Hieracites did [Spec. peregr. quæst. dec. I. cap. 3. q. 5. Position. ingoldstad. de Purg. Epiphan.].

Article XVI, Proposition II.

The very regenerate may depart from grace given, and fall into sin, and yet rise again unto newness of life.

XVI.II The proof from God’s word.

That the regenerate may fall into sin, and yet rise again, it is a doctrine grounded upon the scriptures. For in them we evidently may see, that fall they may, partly by the admonitions of our Saviour unto the man healed of the palsy [John 5v14.], and unto the adulteress; of St Paul unto the Ephesians, Colossians, Hebrews, and Timothy; and of St Peter unto all the godly; and partly by the examples of David, Solomon, Peter, who egregiously and very offensively did fall : and that they do fall, it is most evident by the fifth petition of the Lord's prayer, were nothing else to prove the same; but see afore, Art. XI. Prop. 3. Art. XII. Prop. 2. Art. XV. Prop. 2. [John 8v11. Ephesians 4v21, 22. Colossians 3v8. Hebrews 3v12. 1 Timothy 1v19. 2 Timothy 4v3. 2 Timothy 2v22. 1 Peter 2v10 & 5v8. 2 Peter 3v17. 2 Samuel 11v4. 1 Kings 11v3. Matthew 26v70, 72, 74.]

Next, that being fallen, they may rise again and be saved, it is apparent both by the exhortations of the angel unto the churches of Ephesus, Pergamus, and Thyatira [Revelation 2.]; and by the examples of Peter, who denied, and yet afterward confessed his master Christ; and of all the disciples, who fled, and yet returned [Luke 22v55. Acts 2v23, &c. & 3v13. & 4v10, &c. Matthew 26v56. Conf. Helv. 11. c. 17. Bohem. c. 5, 8. Sax. Art. X. XI. Wittenb. Art. XXXII. Suevica, Art. XV.].

This both granted is, and published for truth, by the churches.

XVI.II The adversaries unto this truth.

Unto this truth subscribe will not [Magdeburg. Eccles. Hist. cent. XII. c. 5. Eus. Lib. VI. c. 43. Magdeburg. Eccles. Hist. cent. IV. c. 5.]

Either the Cathrans, Novatians, Jovinians, which think God’s people be regenerate into a pure and angelical state, so that neither they be, nor can be, defiled with any contagion of sin.

Either the Libertines, whose opinions were, that

Whosoever hath God's Spirit in him cannot sin.

David sinned not after he had received the Holy Ghost [Wilkinson against the Fa. of Love, Art. XIV. Calv. contra Liber. fol. 217.].

Regeneration is the restoring of the estate wherein Adam was placed afore his fall.

Or the Papists, who are of mind, that

The works of men justified are perfect in this life [Tapp. p. 189.].

No man which is fallen into sin can rise again, and be saved, without their sacrament of penance [Conc. Trid. Sess. 6. Can. 29.].

St Francis attained unto the perfection of holiness, and could not sin at all ^a.

^a Vis ad apicem venire perfectionis? Vitam cum moribus attende B. Francisci.

Article XVI, Proposition III.

No men utterly are to be cast off as reprobate which unfeignedly repent.

XVI.III The proof from God’s word.

Such as do fall from grace, and yet return again unto the Lord by true repentance, are to be received as members of God’s church: and this by the scripture is verified. For there we read that

“God would have all men saved.” [Matthew 11v28. 1 Timothy 2v4.]

God is always ready to receive the penitent into favour: for “there is joy in heaven for the sinner that converteth.” [Luke 15v7.]

Christ is grieved when sinners will not repent [Luke 19v41, 42, &c. James 5v20.].

“He shall save a soul from death, and hide a multitude of sins, which converteth a sinner from going astray out of his way.”

“The Lord would have no man to perish, but all men to come to repentance.” [2 Peter 3v9.]

“If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” [1 John 1v9.]

He exhorteth his erring people to repent, and do their first works: neither refuseth he the sinner that repenteth, as appeareth in the example of the prodigal son, and of the debtor [Luke 15v20. Matthew 18v26, &c.].

God then being so gracious and merciful, man after his ensample is both by all good means to provoke sinners unto repentance, and, they testifying the same, to receive them into favour.

So did St Paul will the Galatians. “Brethren (saith he), if a man be fallen by occasion into any fault, ye which are spiritual restore such an one with the spirit of meekness, considering thyself, lest thou also be tempted.” [Galatians 6v1.]

So did he enjoin the Corinthians, when he said,

“If any hath caused sorrow, the same hath not made me sorry, but partly (lest I should more charge him) you all. It is sufficient unto the same man, that he was rebuked of many. So that now, contrariwise, ye ought rather to forgive, and comfort (him), lest the same should be swallowed up with over-much heaviness.” [2 Corinthians 2v5, 6, 7.]

When also he said, “Receive him,” (meaning Onesimus). [Philemon 12.]

And so teach the churches [Confess. Helv. II. c. 14. Bohem. c. 5. August. Art. XI. Saxon. Art. III. Wittenb. Art. XII.].

XVI.III Errors and adversaries unto this truth.

Adversaries unto this truth are they,

First, which leave nothing but the unappeasable wrath of God to such as do sin after baptism: as did both in old time the Montanists and Novatians, and of late years Melchior Hoffman, the arch-heretic of his days, and the anabaptists in Germany, and the Barrowists among ourselves in England [D. Jerom. adv. Marc. Cypr. Epist. 4. ad Antonian. Bullin. contra Anab. Lib. II. c. 13. Calv. Instit. Giffor. Reply. Magd. Eccles. Hist. cent. 4. cap. 5. H. N. spirit. land, cap. 33, § 5, cap. 34. § 11, c. 37, § 8, & Prov, cap. 5. § 15, and crying voice, § 6.].

Next, who say, that, being once regenerate, sin is cut away, as with a razor, so that the godly cannot sin, and therefore need no repentance; so did the Messalians, and do the Family of Love.

Lastly, the desperate, whose sins being either infinite, or abominable, they think how God he neither can, nor will forgive them: such in times past were Cain and Judas; in our fathers’ Franciscus Spira and one Doctor Kraus; and in our days, Bolton, even he that first hatched that sect in England, which afterward was termed Brownism [Genesis 4. Acts 1. History of Francis Spira. Luther on Gal. III. 1. Gifford’s Rep. to Barrow and Green pag. 17.].

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Article XVII: Of Predestination and Election.

(1) Predestination to life is the everlasting purpose of God, whereby, (2) before the foundations of the world were laid, he hath (3) constantly decreed by his counsel secret to us, to deliver from curse and damnation (4) those whom he hath chosen (5) in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God (6) be called according to God’s purpose by his Spirit working in due season: (7) they through grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religious1y in good works: and at length, by God’s mercy, they attain to everlasting felicity. (8) As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation. Furthermore, (9) we must receive God’s promises in such wise as they be generally set forth unto in holy scripture: and, (10) in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.

Article XVII: The Propositions.

There is a predestination of men unto everlasting life.
Predestination hath been from everlasting.
They which are predestinate unto salvation cannot perish.
Not all men, but certain, are predestinate to be saved.
In Christ Jesus, of the mere will and purpose of God, some are elected, and not others, unto salvation.
They who are elected unto salvation, if they come unto years of discretion, are called both outwardly by the word, and inwardly by the Spirit of God.
The predestinate are both justified by faith, sanctified by the Holy Ghost, and shall be glorified in the life to come.
The consideration of predestination is to the godly wise most comfortable, but to curious and carnal persons very dangerous.
The general promises of God, set forth in the holy scriptures, are to be embraced of us.
In our actions, the word of God, which is his revealed will, must be our direction.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XVII, Proposition I.

There is a predestination of men unto everlasting life.

XVII.I The proof from God’s word.

That of men, some be predestinate unto life, it is a truth most apparent in the holy scripture by the testimony both of Christ himself, who saith,

“To sit at my right hand, and at my left hand, is not mine to give, but (it shall be given) to them for whom it is prepared of my Father.” [Matthew 20v23.]

“Many are called, but few chosen.” [Matthew 22v14.]

“For the elects’ sake those days shall be shortened.” [Matthew 24v22.]

“Fear not, little flock; for it is your Father’s pleasure to give you a kingdom.” [Luke 12v32.]

“I tell you, in that night there shall be two in one bed; the one shall be received, and the other shall be left.” [Luke 17v34.]

“All that the Father giveth me shall come unto me.” [John 6v37.]

Witnessed also is this by the evangelist Luke, and Paul; the one saith, how of the Gentiles at Antioch “so many as were ordained unto eternal life believed;” and the other, “those whom he knew before he did also predestinate.” [Acts 13v48. Romans 8v29.]

“We are unto God the sweet savour of Christ, in them that are saved, and in them which perish: to the one we are the savour of death unto death; and to the other, the savour of life unto life.” [2 Corinthians 2v15, 16.]

“Blessed be God, even the Father of our Lord Jesus Christ, which, &c., who hath predestinate us to be adopted through Jesus Christ unto himself, &c.” [Ephesians 1v3, 4, 5.]

The example also of the elected creatures, man and angels; of the two brethren, Abel and Cain; Isaac and Ishmael; Jacob and Esau; of the two eunuchs of K. Pharaoh; of the two kingdoms, Juda and Israel; the two peoples, Jews and Gentiles; the two apostles, Peter and Judas; the two thieves upon the cross, the two men in the field, the two women at the mill; make to the illustration of this truth. [Matthew 25v34, 41. Jude 6. Genesis 4v4. Romans 9v7, &c. Malachi 1v2, 3. Romans 9v13. Genesis 40v20. Luke 23v39, 40, 43. Matthew 24v40, 41.]

All churches consent with this doctrine.

XVII.I Errors and adversaries unto this truth.

Err therefore do they which stand in opinion that

Some are appointed to be saved, but none to be damned.

In souls, some persons; but in soul and body together, none shall be saved. Of this mind were the old heretics, viz. the false apostles, the Carpocratians, the Valentinians, the Cerdonites, the Manichees, and the Hieracites, and of their opinion be the Family of Love. [1 Coriinthians 15v12. Clem. Strom. Lib. IV. Irenæus. Irenæus. August. contra Faust. Lib. IV. cap. 16. Epiphan. H. N. Instru. Art. V. § 24. Prophecy of the Spir. cap. 16. § 7.]

Article XVII, Proposition II.

Predestination hath been from everlasting.

XVII.II The proof from God’s word.

Predestination began before all times. “It will be said (saith our Saviour Christ), “Come, ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world.” [Matthew 25v34.]

“God hath chosen us in Jesus Christ before the foundation of the world.” [Ephesians 1v4.]

“God hath saved us, &c., according to his own purpose and grace, which was given to us through Christ Jesus before the world was.” [2 Timothy 1v9.]

The public confessions of the churches, namely in Helvetia, Basil, and France, bear witness hereunto. [Confess. Helvet. 2. c. 10, 11. Basil. Art. I. Gali. Art. XII.]

XVII.II Errors and adversaries unto this truth.

Those wrangling sophisters then are deceived, who, because God is not included within the compass of any time, but hath all things to come as present continually before his eyes, do say, that God he did not in the time long ago past only, but still in the time present, likewise doth predestinate.

Article XVII, Proposition III.

They which are predestinate unto salvation cannot perish.

XVII.III The proof from God’s word.

“All that the Father giveth me shall come to me; and him that cometh to me I cast not away;” saith Christ. [John 6v37.]

“I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand, &c… None is able to take them out of my Father’s hand.” [John 10v28, 29.] “The gates of hell shall not overcome the church.” [Matthew 16v18.]

“Moreover, whom he predestinated, them he also glorified.” [Romans 8v30.]

“For the gifts and calling of God are without repentance.” [Romans 11v29.]

“They went out from us, but they were not of us: for if they had been of us, they would have continued with us.” [1 John 2v19.]

So the churches of God; as afore in this Article.

XVII.III Errors and adversaries unto this truth.

Wander then do they from the truth which think

That the very elect, totally and finally, may fall from grace, and be damned.

That the regenerate may fall from the grace of God; may destroy the temple of God, and be broken off from the vine, Christ Jesus: which was one of Glover’s errors. [Bredwell’s Detect. p. 85.]

That the number of those which be predestinate may both increase and be diminished: so thought the Pelagians.

Article XVII, Proposition IV.

Not all men, but certain be predestinate to be saved.

XVII.IV The proof from God’s word.

We deny that all, and affrm that a certain chosen and select company of men be predestinate: and so doth God’s word “Rejoice that your names are written in heaven.” [Luke 10v20.]

“I know mine, and am known of mine,” is the saying of Christ Jesus. [John 10v14.]

“I suffer all things for the elect’s sake,” saith St Paul. [2 Timothy 2v10.]

The very same with us do the churches affirm. [Conf. Helv. II. cap. 10. Basil. Art. I. Gal. Art. XII. Belg. Art. XVI.]

XVII.IV Errors and adversaries unto this truth.

We are therefore against them which teach, how not certain, but all, even the most ungodly, and damnable, yea, the very devils, shall be saved: of which opinion were the Origenists, and are the Catabaptists.

All men be elected unto life everlasting. [Bullin. contr. Catabap. Lib.]

There is no hell, nor future and eternal misery at all; but only either in man’s opinion, as hold the Atheists; or in the heart and conscience of man in this life, as the Familists maintain. [Nash. in Chr. his Tears, p. 58. Ramsey’s and Allen’s Conf.]

No certain company be foredestined unto eternal condemnation.

None, more than others, be predestinate unto salvation; which was an error of Henry Bolseck. [Calv. Epist. Minstr. Basil. fol. 105.]

In like sort we condemn such as either curiously enquire who, and how many, shall be saved or damned; or give the sentence of reprobation upon any men' whosoever; as do the Papists upon Calvin, Beza, and Verone, when they call them reprobates. [Test. Rhem. ann. Rom. XI. 33.]

Article XVII, Proposition V.

Of the mere will and purpose of God some men in Christ Jesus are elected, and not others, unto salvation.

XVII.V The proof from God’s word.

In the scripture we read of man’s predestination, the cause efficient to be the everlasting purpose of God ^a; the cause formal, God his infinite mercy; and goodness ^b; the cause material, the blood of Christ ^c; the cause final, or end, why both God the Father hath loved, and Christ for his elect hath suffered, is the glory of God ^d, and the salvation of man ^e.

And this do all the churches militant, and reformed, with a sweet consent, testify and acknowledge.

^a That the purpose of God might remain according to election, Romans 9v11. Who doth predestinate us, &c. according to the good pleasure of his will, Ephesians 1v5. Not according to our works, but according to his own purpose and grace, 2 Timothy 1v9.

^b I will shew mercy to whom I will shew mercy, Exodus 33v19, Romans 9v15.

^c He hath chosen us in Christ, &c., and hath predestinated us through Christ unto himself, Ephesians 1v4, 5. Ye were not redeemed with corruptible things, &c., but with the precious blood of Christ, as of a Lamb undefiled and without spot, which was ordained before the foundation of the world, but was declared in the last times for your sakes, 1 Peter 1v18, 19, 20.

^d Who doth predestinate us, &c. to the praise of the glory of his grace, Ephesians 1v6. The Lord hath made all things for his own sake: yea, even the wicked for the day of evil, Proverbs 16v4.

^e Those whom he knew before, he did also predestinate to be made like to the image of his Son, that he might be the firstborn among many brethren, Romans 8v29. Hath not the potter power of the clay to make of the same lump one vessel to honour, and another unto dishonour? Romans 9v21.

XVII.V Errors and adversaries unto this truth.

Hereby is discovered the impiety of those men which think that,

1. Man doth make himself eligible for the kingdom of heaven by his own good works and merits; so teach the Papists.

“The kingdom of heaven” (say they) “is prepared for them that are worthy of it, and deserve it by their well-doing.” [Test Rhem. an. Matthew 20v23.]

Licet electis gloria ex æterna Dei prædestinatione dimanet, non tamen provenit, nisi ex eorum operibus, &c. Sine nobis non glorficamur. [Stella in Lic. c. 10. fol. 35.] 1. Although from God’s eternal predestination glory floweth to the elect, yet for all that it springeth not but from their own works, &c. Without ourselves we are not glorified.

2. God beheld in every man whether he would use his grace well, and believe the gospel or no; and as he saw a man affected, so he did predestinate, choose, or refuse him.

3. Besides his will, there was some cause in God why he chose one, and cast off another man; but this cause is hidden from us.

4. Men by nature be elected and saved; an error of the Basilidians and Valentinians. [Clem. Alex. Strom. Lib. II. 4.]

5. It is in man’s power to be elected, the error of Theophylact and of Bolseck. [Theoph. in Matthew 22. Calvin. epist. Minist. Helv. fol. 104.]

6. God is partial and unjust for choosing some, and refusing others; calling many, and electing but few.

Article XVII, Proposition VI.

They who are elected unto salvation, if they come unto years of discretion, are called both outwardly by the word, and inwardly by the Spirit of God.

XVII.VI The proof from God’s word.

Though true it be, the Lord knoweth all and every of his elect, yet hath he revealed unto us certain notes and tokens whereby we may see and certainly know whether we be of that number, or not. For such as be ordained unto everlasting life, if they live long in this world, they one time or other be called unto the knowledge of salvation, by the preaching of God’s word; they obey that calling, through the operation of the Holy Ghost working within them; they feel in their souls the same Spirit bearing witness unto their spirits how they are the children of God; and finally, they walk religiously in all good works.

These things are most evident and clear in the holy Scripture, where is set down both the calling of the predestinate ^a, and their obedience to the word being called ^b, and their adoption by the Spirit to be the children of God ^c; and last of all, their holiness of life, and virtuous conversation ^d.

All churches reformed consent hereunto.

^a Whome he predestinate them also he called, Romans 8v30. God separated me from my mother’s womb, and called me by his grace, Galatians 1v15. He hath called you to his kingdom and glory, 1 Thessalonians 2v112. He hath saved us, and called us with an holy calling, 2 Timothy 1v9. They that are on his side, called chosen, and faithful, Revelation 17v14.

^b Your obedience is come abroad among all, Romans 16v19. In Christ also ye trusted, after ye heard the word of truth, Ephesians 1v13. Jesus Christ is in you, except ye be reprobates, 2 Corinthians 13v5.

^c Ye received the Spirit of adoption, whereby we cry, Abba, Father: the same Spirit bearing witness with our spirit that we are the children of God, Romans 8v15, 16. After this manner pray ye, Our Father, &c. Matthew 6v9. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, which crieth, Abba, Father, Galatians 4v6.

^d He hath chosen us in him, &c. that we should be holy and without blame before him in love, Ephesians 1v4. We are his workmanship, created in Christ Jesus unto good works, which God hath ordained, that we should walk in them, Ephesians 2v10. For the grace of God, &c. hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should love soberly, and righteously, and godly, in this present world, Titus 2v11, 12.

XVII.VI Errors and adversaries unto this truth.

Sundry adversaries hath this truth, and

First, the Papists, who teach that none are to think of persuade themselves that they are of the number of the predestinate unto salvation, but to be ever doubtful thereof. [Conci. Trid. Sess. 6. c. 12. Can. 15, Test. Rhem. annot. Rom. VIII. 38. an. 1. Cor. II. 12. an. Phil. II. 12.]

The said Papists deliver, that so many persons as are not marked with the sign of the cross upon their forehead are damned and reprobate; also, that they which will be saved must be Franciscans, at leastwise become members of the church of Rome. [Test. Rhem. annot. Apoc. IX. 4. Conform. F. Lib. I. fol. 101. Answer to the exec. of Just. cap. 8. pag. 192. Simon. Pauli meth. par. 2. de lege Dei.]

Secondly, the Anti-nomies, which think the outward calling by the word (though they have not the inward calling by the Spirit, and be destitute of good works) a sufficient argument of their election unto life.

Thirdly, the Puritans, who, among other assurances given them from the Lord of their salvation, make their advancing of the presbyterial kingdom (by the putting down of bishops, chancellors, &c.) a testimony that they shall have part in that glory which shall be revealed hereafter. [Demon. of Dis. epist. ded.]

Fourthly, the Schwendfeldians, and all such as, depending upon immediate and divine revelations, condemn and contemn the ordinary calling of God by the ministry of his word.

Lastly, the Russians, Catabaptists, and Family of Love, who believe that themselves only, and none besides, shall be saved. [Spartan. de Relig. Ruthen. c. 2. Zuing. contr. Catab. fol. 107. Display H. 6, b. D. 5.]

Article XVII, Proposition VII.

The predestinate are both justified by faith, sanctified by the Spirit, and shall be glorified in the life to come.

XVII.VII The proof from God’s word.

Divers be the effects of man’s predestination; but chiefly it bringeth to the elect justification by faith in this life ^a, and in the life to come glorification ^b; always a conformity to the image of the only-begotten Son of God, both in suffering troubles here, and in enjoying immortal glory hereafter ^c; as testify all the churches in their confessions.

^a Know that a man is not justified by the works of the law, but by the faith of Jesus Christ, Galatians 2v16. They which be of faith are blessed with faithful Abraham, Galatians 3v9.

^b Moreover, whom he predestinate, them also he called; and whom he called, them also be justified; and whom he justified, them he also glorified, Romans 8v30. Come, ye blessed of my Father, inherit ye the kingdom prepared for you, Matthew 25v34.

^c If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ; if so be that we suffer with him, that we may also be glorified with him, Romans 8v17. And as we have borne the image of the earthly, so shall we bear the image of the heavenly, 1 Corinthians 15v49.

XVII.VII Errors and adversaries unto this truth.

This is flatly against Papias, Justinus, and all Millenaries, who deny the eternity of man’s happiness, and ream of I know not what bliss in this life, to endure a thousand years, but no longer. [Trittenhem. de Eccl. Script. Wolf. Musculus in epist. ad. Phil. præf. Euseb. Eccl. Hist. Lib. VII. c. 23. Philastrius.]

Also against the Manhicees, who said the soul only shall be saved.

Also against those heretics which deny the resurrection of the flesh, as did the Carpocratians, Manichees, and others.

Likewise against the Hieracites, who have a phantasy, that no children departing this life before they come unto years of discretion and knowledge shall be saved. So the Papists do teach, that no infants dying unbaptized do go to heaven, but to another place adjoining unto hell, called Limbus Puerorum.

Article XVII, Proposition VIII.

The consideration of predestination is to the godly wise most comfortable; but to curious and carnal persons very dangerous.

XVII.VIII The proof from God’s word.

This doctrine of predestination is to the godly full sweet, pleasant, and comfortable, because it greatly confirmeth their faith in Christ, and increaseth their love toward God.

“I account the afflictiions of this present time are not worthy of the glory which shall be shewed unto us.” [Romans 8v18.]

“If God be on our side, who can be against us? who spared not his own Son, but gave him for us all to death; how shall he not with him give us all things also? who shall lay anything to the charge of God’s chosen? it is God that justifieth; who shall condemn? &c.” [Romans 8v31, 34.]

“Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory.” [Ephesians 1v13, 14.]

“Grieve not the holy Spirit of promise, by whom ye are sealed unto the day of redemption.” [Ephesians 4v30.]

But to the wicked and reprobate the consideration hereof is very sour, unsavoury, and most uncomfortable; as that which they think (though very untruly and sinfully) causeth them either to despair of his mercy, being without faith; or not to fear his justice, being extremely wicked: whereas neither from the word of God, nor any confession of the church, can any man gather that he is a vessel of wrath prepared to damnation; but contrariwise, by many and great arguments may persuade himself that God would not his destruction; as in the next Proposition immediately ensuing plainly may appear.

XVII.VIII Errors and adversaries unto this truth.

Therefore they are to be taken as much out of the way which say, that this doctrine leadeth either unto desperation, which is without all comfort; or unto looseness of life, and so unto atheism, and therefore to be published neither by mouth nor book; [Prsper. in. Epist. ad Aug. de reliquiis Pelag. hæresis.] and so thought both the Pelagians and the Predestinates (a sort of heretics so called) in old time, and the Family of Love in our days, who term the doctrine of predestination a licentious doctrine, and say it filleth all the prisons almost in England. [Magd. Eccl. Hist. Cent. 5. c. 5. p. 620. Display in an Epist. of the Families, I. 7. b.]

Article XVII, Proposition IX.

The general promises of God set forth in the holy scripture are to be embraced of us.

XVII.IX The proof from God’s word.

That men the better may avoid both desperation and carnal security, they are to have always in mind, that,

1. The promises of grace and favour to mankind are universal: as,

“Come unto me, all ye that are weary and laden, and I will ease you.” [Matthew 11v28.]

“God sent not his Son into the world, that he should condemn the world; but that the world through him might be saved.” [John 3v17.]

“God will that all men shall be saved, and come unto the knowledge of the truth.” [1 Timothy 2v4.]

2. The doctrine of the gospel for the free remission of sins, is to be preached not unto a few, but universally and generally unto all men.

“Go therefore, and teach all nations, baptizing them, &c.” [Matthew 28v19.]

“Go into all the world, and preach the gospel to every creature. He that shall believe and be baptized shall be saved; but he that will not believe shall be damned.” [Mark 16v15, 16.]

3. The seals of the covenant be appointed to be given to all men, and members of the visible church, or which are desirous to be incorporated thereinto. For,

All are to be baptized, and all are to participate of the bread and cu at the Lord’s Supper. [Matthew 28v19. Matthew 26v26, 27. 1 Corinthians 11v24, 25.]

4. As the disobedience of Adam brought condemnation upon all men, so the blood and obedience of Christ is able and all-sufficient to wash away all sins, and that of all men.

5. No man ever truly repented but he was received again into favour; so was David after his adultery, Manasses after his idolatry, Peter after his apostasy, the thief upon the cross, Ninevites. [2 Samuel 12v13. 2 Chronicles 33v12, 13. John 21v15, &c. Luke 23v42, 43. Jonah 3v10.]

XVII.IX Errors and adversaries unto this truth.

They are not to be heard then which say, that

The number of the elect is but small; and seeing we are uncertain whether we be of that company or no, we will proceed in our course as we have begun.

God is an accepter of persons, and so unjust in choosing some and refusing others.

God hath predestinate all those persons to eternal death which are not in the state of true repentance: which was one of Glover’s errors. [Bredwell’s Detect. p. 96.]

It is the part therefore of all and every man

Not to refuse the mercies of God both generally and graciously offered unto all men by his word and sacraments.

Not to despair in respect either of the greatness or multitude of his sins.

Nor yet to provoke the Lord to execute his vengance upon them, through profaneness of life, security.

Article XVII, Proposition X.

In our actions the word of God, which is his revealed will, must be our direction.

XVII.X The proof from God’s word.

In our doings, but chiefly in the matter of predestination, we are to follow not our own judgement, and what seemeth good in our own opinions, but the will of God, and that will too, not which is concealed from us, viz. of God his omnipotency, whereby he governeth at his pleasure the things by himself created; whereof mention is made both in the Psalms [Psalm 115v3.], in the prophet Isaiah [Isaiah 44v10.], and other places of his word [Romans 9v15.]: but of his favour and good pleasure towards man, reavealed in the holy scriptures by Jesus Christ, whom we are to hear. [Matthew 3v17.]

Subscribed hereunto have and do God’s church everywhere.

XVII.X Errors and adversaries unto this truth.

This truth is gainsaid by the Phrygians, Montanists, and Messalians, also by the Enthusiasts, Anabaptists, and Family of Love, which leave the written word of God, and rely upon their own dreams, visions, and lying revelations. [Theodor. Lib. III. de Hæret. fab. Beza, Rp. 81. Sleidan, com. Lib. VI. H. N. Evang. c. 13. § 6.] Hence proceedeth the contempt of God’s written word, and of the preachers, and all religious exercises thereof. For saith the Family of Love, “No difference is there between a ceremonial either letter-doctor christian and an uncircumcised heathen.” [In a letter of theirs unto the B. of Roch. in Wilk. Confut.]

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Article XVIII: Of obtaining eternal salvation only by the name of Christ.

(1) They also are to be had accursed that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us (2) only the Name of Jesus Christ whereby men must be saved.

Article XVIII: The Propositions.

The profession of every religion cannot save a man, live he never so virtuously.
No man ever was, is, or shall be saved, but only by the name or faith of Jesus Christ.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XVIII, Proposition I.

The profession of every religion cannot save a man, live he never so virtuously.

XVIII.I The proof from God’s word.

This we cannot but acknowledge to be a truth, if we believe the scriptures; for they testify that

Jews and Gentiles are all under sin, culpable before God, and deprived of the glory of God. [Romans 3v9, 19, 23.]

All men that would be saved must be born again of the Holy Ghost. [John 3v3.]

No man is justified by the works of the law, either ceremonial or moral. [Galatians 3v10. Acts 15v24, 28. Colossians 2v16, 20. Galatians 5v18. Romans 3v20, 28. Revelation 2v15. Revelation 2v14. Revelation 13v8. Revelation 20v10. Revelation 18v4. Revelation 21v8.]

God hateth the doctrine of the Nicolaitans, and of Balaam.

The reprobate, whose names are not written in the book of the life of the Lamb, they do worship the beast.

Punishments eternal and intolerable are threatened both to the beast and the false prophet, and likewise to all such as will not go out of Babylon, and to all idolaters.

The Confessions of God’s people are to this end and purpose. [Conf. Helv. I. Art. XII. & II. c. 12. Bohem. c. 6. Gal. Art. XXII. XXIII. Belg. Art. XXII. XXIII. August. Art. IV. V. XXI. Wittenb. Art. V. VI. Suevica, c. 3.]

XVIII.I Errors and adversaries unto this truth.

Then to be held accursed are they which affirm that

The observation of the Judaical ceremonies is necessary unto salvation; as did the false apostles, the Ebionites, and the Cerinthians. [Acts 15v1. Iren. Lib. I. cap. 26. Philastrius.]

Such throughout the world as lead an upright life, and be morally righteous, whatsoever their religion is, shall be saved; as many of the philosophers were, in the opinion of the Valentinian and Basilidian heretics, of Galeatus Martius, and Erasmus Roterodam. [Clem. Alex. Lib. II. 4. Paul. Jovius Elog. doct. Vir. p. 97. Præf. sua in Tuscul. quæst. H. N. præf. to his 3 Reform. § 2, 6.]

That men externally may possess any religion, and notwithstanding be saved, if their affections and heart be with the Family of Love.

That all those which live uprightly and do good deeds, shall be of equal happiness in the kingdom of heaven, be they Turks, Christians, Jews, or Moors. A Turkish error. [Pol. of the Turk. Emp. Lonicer. Turk. Hist. Tom. I. Lib. II. par. 2. cap. 12 Damascene.]

That men may embrace and follow the sect and religion which they have most mind unto; and so doing, please God, and shall be saved. The Lampatians’ doctrines.

That no sect ever erred, or were out of the way to heaven. A fancy of the Rhetorians. [D. Aug. ep. ad Quod-vult Deum.]

Article XVIII, Proposition II.

The profession of every religion cannot save a man, live he never so virtuously.

XVIII.II The proof from God’s word.

This we cannot but acknowledge to be true, if also we believe the scriptures, which say, that

“Among men there is given none other name under heaven, whereby we must be saved.” [Acts 4v12.]

“Through (Jesus Christ) his name, all that believe in him shall receive remission of sins.” [Acts 10v43.]

“In thee (viz. Christ Jesus) shall all the gentiles be blessed.” [Galatians 3v8.]

And this is the faith and confession of the reformed churches. [Conf. Helv. I. Art. X. XI. & II. cap. 11, 13. Basil. Art. IV. Bohem. cap. 4, 10. Gal. Art. XIII. XVI. XVII. Belg. Art. XVII. XX. XXI. XXII. August. Art. III. Saxon. Art. III. Wittenb. c. 8. Suevica, cap. 2.]

XVIII.II Errors and adversaries unto this truth.

Many way this truth very heretically is oppugned. For,

Some teach that we are saved, not by Christ, but (as the Valentinians said) by the labour of their hands, and by their own good works; (as Simon Magus boasted) by his fair Helene; (as Matthew Hamant) by other means, and that all persons which worshipped Christ, are abominable idolaters; as Neuserus and Silvanus believed by Mahomet, and therefore they revolted from Christianity unto Turcism.

Others confess that we are saved by the name of Christ, but either not by the right and true Christ; for they said, themselves and every of themselves were Christ: as in old time did Saturninus, Manes, Desider. Burdegal and Eudo do Stella; and of late years, at Basil, David George, and in England, first, one John Moore, and afterward William Hacket: the former was whipt for the same at Bethlehem, in the second of Queen Elizabeth; the other hanged and quartered in Cheapside, A.D. 1591.

Or by the true Christ, but either distinguish between Jesus and Christ, saying, Jesus was one man, and Christ another; as did the Marcionites.

Or, say there be two Christs, one revealed already in the days of Tiberius the emperor [Tertul. Lib. IV. contra Marc.], who came for the salvation of the Gentiles; another yet to come, for the redemption of the Jews: so thought the same Marcionites. Nestorius held also there were two Christs, whereof one was very God, the other very man born of a woman. [Vincent. Lir. adv. hæreses.]

Or, publish how none were saved by the true Christ, till the 15. year of the foresaid Tiberius; an heresy of Manes, and his company. [Epiphan.]

Others besides (as the Family of Love) understand all things written of Christ allegorically, and not according to the letter of God’s word. For they teach, that whatsoever is written of Christ must in us, and with us be fulfilled. Others have thought, yea have spoken blasphemously of the constant and holy martyrs, who, for the name of Christ, gave their lives in England in the reign of Queen Mary; some saying, they were stark fools, as did Christopher Vitel, a chief elder in the Family of Love; others, (as Westphalus, and Marbachius) that they were the devil’s martyrs. [H. N. Proph. of the Spir. c. 19. § 3.]

×

Article XIX: Of the Church.

(1) The visible church of Christ, (2) is a congregation (3) of faithful men: in which (4) the pure word of God is preached, and the sacraments be duly ministered, according to Christ’s ordinance, in all those things that of necessity are requisite to the same. As (5) the church of Jerusalem, Alexandria and Antioch hath erred; so also (6) the church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.

Article XIX: The Propositions.

There is a church of Christ, not only invisible, but also visible.
There is but one church.
The visible church is a Catholic church.
The word of God was, and for time is before the church.
The marks and tokens of the visible church are the due and true administration of the word and sacraments.
The visible church may, and from time to time hath erred both in doctrine and conversation.
The church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XIX, Proposition I.

There is a church of Christ both invisible and visible.

XIX.I The proof from God’s word.

A true saying is it, the Lord and he only knoweth who are his. For to man the church of Christ is partly invisible, and visible partly. The invisible are all the elect, who be or shall be either in heaven triumphing; or on earth fighting against the flesh, the world, and the devil. These as members of the church, are said to be invisible; not because the men be not seen, but for that their faith and conscience to Godward is not perfectly known unto us.

The members of the visible church are some of them for God, and some against God; all of them notwithstanding deemed parts of the church, and accounted faithful, so long as they make no manifest and open rebellion against the gospel of Christ.

All this we gather from the holy scripture, where mention is made of the church invisible, and triumphing, Revelation 2v26, 28; and 3v5, 12; and 7v14, 15; invisible and militant, in the Epistles of St Paul, Peter, and book of St John’s Revelations, also of the church visible, and mixed with good and bad, by the parable of the sower, of the marriage, and of the virgins; as also by the saying of our Saviour Christ ^a, and of St Paul ^b. [Galatians 4v29. Ephesians 6v10, &c. 2 Timothy 3v12. 1 Peter 5v9, 10. Revelation 12v7, 11, 17 & 17v14. Matthew 13. Matthew 22.]

The churches bear witness hereunto. [Conf. Helv. I. Art. XIV. & II. cap. 17. Bohem. c. 8. Gal. Art. XXVII. Belg. Art. XXVII. August. Art. VII. Saxon. Art. XI. Wittenb. Art. XXXII. Suevica, Art. XV.]

^a Have not I chosen you twelve, and one of you is a devil? John 6v70.

^b For he knew who should betray him: therefore said, Ye are not all clean, John 13v11. In a great house are not only vessels of gold, and of silver, but also of wood, and of earth, and some for honour, and some unto dishonour, 2 Timothy 2v20.

XIX.I Errors and adversaries unto this truth.

This truth hath many adversaries, whereof

Some renounce our Christ the Saviour of mankind, and so think his people are not the church; as the Jews, Turks, and hereticks have done. [See Artic. II. prop. 4. Art. XVIII. prop. 2.]

Some acknowledge no triumphing state of the godly in heaven, but dream of an ever-glorious condition in this world; as the Family of Love. [Leon. Ramsey’s and J. Allen’s Conf. also H/ N/ document. Sent. chap. 6, §1, chap. 3, §5. Spir. Land, chap. 44, §12. Proverbs, chap. V. §15. Proph. chap. XVI. §8. Vaux Catech. cap. 1. Test. Rhem. Annot. Acts 11v24.]

Some think the church Catholic to be visible; as the Papists.

Some imagine the church militant is not visible at all; as the Libertines.

Some give out, that the visible church is devoid of sin and sinners; as did the Donatists, and do the Anabaptists, Family of Love, Brownists ^a, and Barrowists ^b. [Aug. contra Petil. cap. 19. Calv. contra Libert. H. N. 1 Exhort. chap. 13, sect. 10 & 1 Epist. Præf.]

Article XIX, Proposition II.

There is but one Church.

XIX.II The proof from God’s word.

When we do say, that the church is visible, invisible, and that there is a Western, East, Greek, Latin, English, church; we mean not that there be divers churches of Christ, but that one and the same church is diversly taken, and understood, and also hath many particular churches; as the sea many rivers, and arms, branching from it. For the visible church is not many congregations, but one company of the faithful.

“We, being many, are one body in Christ, and every one, one another’s members.” [Romans 12v5.]

“We, that are many, are one bread and one body.” [1 Corinthians 10v9.]

“For as the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: even so is Christ. For by one spirit are we all baptized into one body,” &c. “Now ye are the body of Christ, and members for your part.” [1 Corinthians 12v12, 13, 27.]

“For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one, one another’s members.” [Romans 12v4, 5.]

“There is neither Jew nor Grecian; there is neither bond nor free; there is neither male nor female: for ye are all one in Christ Jesus.” [Galatians 3v28.]

All God’s people agree with us in this point. [Conf. Helv. II. cap. 17. Bohem. cap. 8. Gal. Art. XXVI. Belg. Art. XXVII. August. Art. XXVII. Wittenb. Art. XXXII. Suevic. Art. XV.]

XIX.II Errors and adversaries unto this truth.

The adversaries unto the eighteenth article be also, for a great part, adversaries unto this truth.

Furthermore, although it be acknowledge by many, and they too baptized for Christians, that there is but one church; yet the same persons do err, which condemn so many (as no members of Christ’s church) which join not with them in their singular and private opinions, arrogating the style and title unto themselves only, and denying all other men to be either the church, or members of the body of Christ. Such are

The Russes, who boast how themselves with the Grecians, are the only church of God; themselves only are the men who shall be saved, all Christians beside themselves, are no better than Turks. [Alex. Guag. de Relig. Mose. p. 231. Sacramus de Relig. Ruthen. cap. 1, pag. 188. Russ. Com. cap. 25, p. 103. b.]

The Papists also, which say, that [Test. Rhem. an. mar. p. 323. Answ. to the Execut. of Inst. c. 7. p. 151. Quodlibets, pag. 342. Test. Rhem. an. mar. p. 323. Sleidan. Hist. Lib. V.]

The Present church of Rome is God’s church, God’s Catholic church, the mystical body of Christ, “Papists, Catholics, and true Christians, are all one.”

Muncer, and the Anabaptists termed themselves (clean opposite to the church of Christ) the elect of God; and said that all other men were wicked, and worthy to be slain. [Allen’s Conf. Displ. H. 6. b. Vitel’s Letter. Display. D. 5. H. N. INstru. Art. VIII. sect. 35, Art. VII. sect. 36. Fidel. Decl. chap. 4. sect. 11. H. N. Evang. chap. 4. sect. 7.]

The Family of Love, who published how themselves only are the church, and all other men are heathen and beasts, themselves only are the Catholic church of God, the saints of God, and his acceptable people, and that such as are no Familists, they have no living God, and shall perish.

The Puritans finally they say,

“If God have any church of people in the land, no doubt the title Puritan is given them.” Notable words: either God hath no church in England, or Puritans are the church. [Dial. concer. the strife, p. 10.]

The Mar-Prelate is not afraid to utter this speech,

“They, against whom I deal (namely, the ecclesiastical officers, as bishops and their favourers and partakers) have so provoked the anger of the Lord, and prayers of his church, as stand long they cannot.” [Protest. p. 16.] Others, of the said bishops and the like, write thus, “They bid battle to Christ and his church, and it must bid defiance to them till they yield.” [2 Admon.]

Article XIX, Proposition III.

The visible Church is a Catholic Church.

XIX.III The proof from God’s word.

The visible church, properly understood, is but a part of the Catholic; yet, forasmuch as it is a congregation of the faithful, who are, for calling, governors and subjects, noble and base, rich and poor, teachers and learners; for sex, men and women; for age, old and young; for nation, Jews and Gentiles, Grecians and barbarians; for time and continuance, in all ages, even from our first parents; it may rightly be called a Catholic church.

This is grounded upon God’s word, where we find that excluded is no calling ^a, no sex ^b, none age ^c, no nation ^d, and that the church, as it hath been from the world’s beginning, so shall it continue to the end. [Revelation 13v8. Matthew 28v20.]

And this is the confession of the churches. [Conf. Helv. II. cap. 17. Bohem. c. 8. Belg. Art. XXVII. Wittenb. Art. XXXII.]

^a Preach the gospel to every creature, Mark 26v15. Teach all nations, Matthew 28v19. Not many (yet some) wise men after the flesh; not many (yet some) mighty; not many (yet some) noble are called, 1 Corinthians 2v26.

^b Whosoever shall call on the name of the Lord, shall be saved. Acts 2v21. The gospel is the power of God to salvation to every one that believeth, Romans 1v16. There is neither Jew nor Grecian; there is neither bond nor free; there is neither male nor female: for you are all one in Christ Jesus, Galatians 3v28.

^c He that shall believe and is baptized shall be saved, Mark 16v16. By him every one that believeth is justified, Acts 13v39. He is the end of the law to every one that believeth, Romans 10v4.

^d They shall come from the easy and from the west, and from the north and from the south, and shall sit at table in the kingdom of God, Luke 13v29. The promise is made unto you and to your children, and to all that are afar off, &c. Acts 2v39. In ever nation, he that feareth God, and worketh righteousness, is accepted with him, Acts 10v35.

XIX.III Errors and adversaries unto this truth.

Unsound be they in religion therefore, which have and do as it were tie the church to a certain country, as the Donatists did to Africa; a people, as the Jews to themselves; persons, place, calling or time, as do the Papists,

To certain persons, when they say,

The church is founded upon Peter and his successors.

All that will be saved must of necessity be subject to the bishop of Rome. [Bonifac. 8. c. Unam. Extr. de major. et. obed.]

The true church is united to the obedience of the pope of Rome. [Bel. de Eccl. milit. cap. 2.]

To a certain place, when they say, [Test. Rhem. an. 1 Timothy 3v15. Jus Canonic. distinct. 22. Petr. à Soto Assert. p. 133.]

The church of Rome is the Catholic church.

The church of Rome is the mother of the faith.

To a certain calling, by their Petrus à Soto, to bishops and prelates.

To a certain time, as when the Papists affirm, how

The time was, when holiness was only in the Virgin Mary, when faith rested only in the Virgin Mary, when all the faith was lost save only in our lady. [Disput. Conc. Basil. Acts and Mon. in K. H. 6. fol. 796. Festival. feria Serm. IV. post Festum Palmarum.]

It is a bold assertion also, and very presumptuous of apostata Hill, that in England all men were Papists, without exception, form the first christening thereof, until the age of king Henry the Eighth. [Hill’s Qua I. Reas. p. 5.]

Article XIX, Proposition IV.

The word of God was, and for time is, before the church.

XIX.IV The proof from God’s word.

Forasmuch as the visible church of Christ is a congregation of men (either in the eyes of God, or in the judgment of the godly) faithful, it followeth that the word of God must be afore the church for time, as likewise for authority.

For time; because God’s word is the seed; the faithful, the corn and the children: God’s word is the rock or foundation; the faithful, the house. [Luke 8v22, 23. 1 Peter 1v23. Matthew 16v18. Ephesians 2v20. Ephesians 2v21. 2 Timothy 3v16. 2 Peter 1v21.]

For authority also the word is before the church; because the voice of the church is the voice of man, who hath erred and may err from the truth; but the voice of the word is God’s voice, who cannot deceive nor be deceived.

Of this judgement be the churches reformed. [Conf. Helv. I. Art. XIV. 2. cap. 13, 17. Bohem. c. 1, 8. Gal. Art. VII. Belg. Art. III. 7. Sax. Art. I. 11. Suevica. art. I.]

XIX.IV Adversaries unto this truth.

This maketh to the strengthening of us against those popish assertions of Viguernius, and such like, viz. that the church was before the word for time, and is above the word for authority. [Viguer. Inst. ad Chr. Theol. c. 10. §3. V. 10. fol. 83. a.]

Article XIX, Proposition V.

The marks and tokens of the visible church are the due and true administration of the word and sacraments.

XIX.V The proof from God’s word.

There is the visible church of Christ, where the word of God sincerely is preached, and the sacraments instituted by our Saviour are duly administered.

Hence is it, that our Lord and Saviour calleth them his “mother and his brethren, which hear the word of God, and do it;” [Luke 8v21.] and saith “He that is of God, heareth God’s word;” [John 8v47.] also, “My sheep hear my voice:” [John 10v27.] and, “How shall they hear without a preacher?” [Romans 10v14.] saith St Paul.

Likewise the apostle St John,

“He that knoweth God, heareth us; he that is not of God, heareth us not.” [1 John 4v6.] Again, “They are of the world, therefore speak they of the world, and the world heareth them.” [1 John 4v5.]

And touching sacraments; first of baptism.

“Go therefore and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.” [Matthew 28v19, 20.]

“We have been baptized into Jesus Christ.” [Romans 6v3.] “Ye are washed, ye are sanctified.” [1 Corinthians 6v11.]

“By one Spirit are we baptized into one body.” [1 Corinthians 12v13.]

Next, of the Lord’s supper.

“The Lord Jesus, in the night that he was betrayed, took bread, and when he had given thanks, he brake it, and said, Take, eat, this is my body, which is broken for you; this do in remembrance of me.”

“After the same manner also he took the cup, when he had supped, saying, This is the new Testament in my blood; this do, as oft as ye drink it, in remembrance of me.” [1 Corinthians 11v23, 24, 25. Luke 22v19.]

The Christians in all reformed churches acknowledge these things. [Conf. Helv. I. Art. XIV. and 2. cap. 17. Bohem. cap. 8. Gal Art. XXVII. 28. Saxon. Art. XI. Wittenb. Art. XXXII. Suevic. Art. XV.]

Some (and they also many of them very godly men) add ecclesiastical discipline for a note of the visible church. But because the said discipline in part is included in the marks here mentioned; both we, and in effect, all other well-ordered churches, over pass it in this place, as no token simply of the visible church.

Neither tie we the church so strictly to the signs articulate, that we think all those to be without the church, and no Christians, which neither do hear the word ordinarily and publicly read and preached, nor participate in the sacraments, if so be they would; and yet can neither hear the one, nor receive the other: as it falleth out sometimes, especially in the times of blindness and persecution.

XIX.V Errors and adversaries unto this truth.

We renounce therefore as altogether unsound and anti-christian, the opinions

1. Of the Papists, who both deny the pure preaching of God’s word, and the administration of the sacraments among Protestants, to be the marks of Christ his visible church; [Petrus à Soto Assert. de Eccles.] and affirm the tokens hereof to be antiquity, unity, universality, succession, &c., as doth Stapleton, Bristow, Bozius, Hill and Alabaster. [In his fortress. In his motives. De signis visib. Eccles. In his Quatron. In his Motiv.]

2. Of the Brownists, who make discipline (and that too of their own devising) such an essential argument of the visible church, as they think, where that is not, “the magistrates there be tyrants; the ministers, false prophets; no church of God is; antichristianity doth reign.”

3. Of the same Brownists and Barrowists, who neither allow frequenting of sermons, and ministering of the sacraments, nor have any sacraments administered among themselves. [R. H. in Psal. CXXII. Bar. discov. p. 86. Ans. to Mr Cartwr. Letter, p. 13.]

4. Of the Family of Love, which have in utter contempt and derision both the preachers and the sacraments, scornfully terming the preachers scripture-learned men, ceremonial and letter-doctors; and the water at baptism, elementish water. [Allison, Confut. of Green. and Bar. p. 113, 116. H. N. Evang. cap. 33. sect. 11. Fam. Let. to the Bishop of Roch. H. N. Evang. c. 19, §5.]

Neither do we approve them who for these visible and external put down invisible and spiritual tokens of the visible church, as faith in Christ Jesus, and love towards the saints: which thing J. K. doth. [In his Confut. of Pop. 1. 4. b.]

Article XIX, Proposition VI.

The visible church may, and from time to time hath, erred both in doctrine and conversation.

XIX.VI The proof from God’s word.

Had not this been most true, it had never been avouched by our Saviour Christ and St Paul.

Our Saviour saith unto his disciples concerning doctrine “Take heed, &c.” “Believe it not.” [Matthew 24v4. Matthew 24v23, 26.]

“Beware of the leaven of the Pharisees, and of the leaven of Herod;” even of the doctrine of the Pharisees and Sadducees. [Mark 8v15. Matthew 16v12.]

“Many shall be deceived, yea, the very elect, if it were possible.” [Matthew 24v11. Matthew 24v24.]

“Shall he find faith on earth?” [Luke 18v8.]

And concerning conversation and manners, he prophesied that iniquity shall be increased, and the love of many shall be cold. [Matthew 24v12.]

St Paul writeth touching doctrine, that

“We know in part.” [1 Corinthians 13v12.]

“Antichrist sitteth in the temple of God, &c., whose coming is by the working of Satan, with all power, and signs, and lying wonders, and in all deceivableness, among them that perish; because they received not the love of the truth, that they might be saved; and therefore God shall send them strong delusion, that they should believe lies.” [2 Thessalonians 2v4. 2 Thessalonians 2v9, 10, 11.]

“Beware of dogs, beware of evil workers, beware of concision.” [Philippians 3v2.]

And touching conversation.

“Restore, &c., lest though also be tempted.” [Galatians 6v1.]

“I do not the good thing which I would; but the evil which I would not, that do I: if I do that I would not, it is no more I that do it, but the sin that dwelleth in me.” [Romans 7v19, 20.]

There is a fight even in the best of men, and members of Christ. [Romans 5v23.]

Besides that churches visible and glorious have erred, it appeareth evidently by the superstition, heresies, yea, and atheism now reigning at Jerusalem, Alexandria, and Antioch.

This with us the churches in their confessions do acknowledge. [Conv. Helv. II. c. 17. Saxon. Art. XI. Wittenb. Art. XXXII. Suevic. Art. XV.]

XIX.VI Errors and adversaries unto this truth.

The premises will not be granted for true, neither by the papists [Test. Rhem. an. 2. Thess. II. 3. Ibid. Annot. 1 Tim. III. 15. Ibid. Annot. Ephes. V. 24. Ibid. Annot. marg. p. 264. Gab. Biel. Lib. IV. Dist. 6. quæst. 2.], which maintain that in faith and doctrine the church, meaning thereby the visible church, whose rector is the pope of Rome, never erreth, never hath erred, and never can err; not yet by these which say the church cannot err for manners. Such were the Donatists, and are the Anabaptists, with the Family of Love. [Ibid. an. 1 Tim. III. 15. Catech. Trid. in exposit. Symb. Apost. Coster. Enchirid. controvers. cap. 3. De Summo. Pontif. p. 136. See of this Article, proposition 1.]

Article XIX, Proposition VII.

The church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.

XIX.VII The proof.

Justly is the church of Rome condemned of us and all churches reformed, because she hath erred, and still very badly every way doth offend.

1. In life. For,

“At Rome the harlot hath a better life,
Than she that is a Roman’s wife.” [W. Thomas, Hist. of Italy.]

“O Roma, a Roma quantum mutata vetusta es?
Nunc caput es scelerum, quæ caput orbis eras.”

If ye spell Roma backward (saith John Bale) shall find it to be Amor: love in this prodigious kind. [Acts of the Eng. Votaries. 2. Book, Præf.] For it is a preposterous Amor, love out of kind. Hence the Pasquil poets:

(Via.) Roma quid est? (Pas.) Quod te docuit præposterus ordo. (Via.) Quid docuit? (Pas.) Jungas versa elementa, scies. (Via.) Roma, amor est. (Pas.) Amor est. (Via.) Qualis? (Pas.) Præposterus. (Via.) Unde hoc? (Pas.) Roma mares. (Via._ Noli dicere plura, scio.

Again,

Roma, vale; vidi, satis est vidisse. Revertar,
Cum leno, aut meretrix, scurra, cynædus ero.

2. In ceremonies, which are in number infinite. Gerson writeth how divers men have run into desperation, others have killed themselves, finding that they were not able to keep and perform the ceremonies of the Romish church. [Conf. August. Art. IV.]

For us also they are vain and impious; as their leading up and down of an ass on Palm-Sunday, their battering of hell, their burial of the cross, &c.; yea, and damnable, because Romish ceremonies are held both necessarily to be observed as well as the laws of God, and also to merit heaven. For sins venial (say the Rhemists) be taken away by sacred ceremonies. [Eckius. Enchirid. de Hum. Const. Axiom. 2. Test. Rhem. an. marg. 258.]

3. In doctrine. For proof hereof see the popish errors in every Article almost, if not Proposition of this book.

Again, look we unto the head of the antichristian synagogue, and we shall find that of them

Some have been conjurers, sorcerers, and enchanters [Cyp. Valeram in his Treatise of the Pope, &c. out of Card. Benom.]; as were Pope Martin the Second, Sylvester the Second, and Third, Benedict the Eighth, Sergius the Fourth, John the Nineteenth, Twentieth, and One-and-twentieth, Gregory the Sixth, and Seventh; and such were all the popes (even eighteen for number) from Sylvester the Second unto Gregory the Seventh.

Some, heretics. [Cath. Apol. II. part. p. 31. Test. Rhem. an. Lue XXII. 31. Biblioth. Simleri. Gerson. Ser. I. Pasch.] For Siricius, Calixtus, Leo the Ninth, and Paschalis, condemned the marriage of priests, Liberius was an Arian, Marcellinus an idolater, Honorius a Monothelite.

John the Two-and-twentieth held many errors, whereof W. Occham wrote a book, one whereof was, that the souls of the wicked should not be punished till the day of judgement.

Pope John the Twenty-third denied the soul’s immortality. [Bish. Jewel. Def. fol. 644.]

And some, worldly, profane, and devilish atheists; for

Sixtus the Fourth builded a male-stews. [Act. and Mon.]

Paul the Third received a monthly pension for 45,000 whores at Rome. [D. Spark. against I. de Albine. p. 399.]

Leo the Tenth made a fable of the gospel of Christ. [Smeton cont. Hamilt. p. 104.]

Hence it proceeded that

Rome hath been called Babylon, both by St Augustine [De Civitat. Dei, Lib. XVIII.] and Jerome, and by Pope Pius the Fifth was said magis Gentilizare, quam Christianizare: rather ti Gentiize, or to be a city of heathens, than of Christians. [Præf. Lib. de Spirit. Sancto. Ch. Franek. Præf. ad. Paradox. De Consid. ad Eugenium.]

St Bernard saith, how the Romans, in his time, were hateful unto heaven and earth, yea, and hurtful unto both, wicked against God, rash against holy things, and seditious among themselves.

Genebrard (himself an antichristian Romanist) writeth [Chron. Lib. IV. page 817.] that fifty popes successively, and within the space of 150 years, departed from the virtue of their elders, and shewed themselves abjurers of Christianity, and apostates, rather than catholic bishops.

The pope was proclaimed Antichrist at Rhemes by the council there under Hugh Capet. [Arnolph. in Conc. Rhem. inter opera Bernardi.]

XIX.VII Errors and adversaries unto this truth.

What the Papists are then it appeareth, whose doctrine (as hath been shewn) is, that the church of Rome neither hath, nor can err.

Erraverunt aliæ ecclesiæ (saith D. Stella), [Stella in Lucæ, IX. fol. 430.] other churches, as of Antioch, Alexandria, Constantinople, &c. have erred: sed nunquam ecclesia Romana, but the church of Rome never yet erred.

Id constanter negamus (saith Costerus the Jesuit) [Enchirid. Controvers. c. 3. de Summo Pontif. p. 136.], we constantly deny that Christ his vicars, and Peter’s successors, the bishops of Rome, have either taught heresies, or can propound errors.

God preserveth the truth of Chrsitain religion in the apostolic see of Rome, and it is not possible, that the church (meaning the church of Rome) can err, or hath erred at any time, in any point, say the Rhemists. [Test. Rhem. an. Matt. XXIII. 2. Ibid. Annot. marg. page. 264.]

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Article XX: Of the Authority of the Church.

(1) The church hath power to decree rites or ceremonies, (2) and authority in controversies of faith. And yet it is not lawful for the church (3) to ordain anything that is contrary to God’s word, (4) neither may it so expound one place to Scripture, (5) that it be repugnant to another. Wherefore although (6) the church to be a witness, and a keeper of holy writ, yet, as it ought not to decree anything against the same, so (7) besides the same ought it not to enforce anything to be believed for necessity of salvation.

Article XX: The Propositions.

The church hath power to decree rites or ceremonies.
The church may not ordain what rites or ceremonies she will.
The church hath authority to judge and determine in controversies of faith.
The church hath power to interpret and expound the word of God.
The analogy of faith must be respected in the exposition of the scripture.
The church is the witness and keeper of God’s written word.
The church may not enforce anything to be believed, as necessary unto salvation, that is either contrary or besides the word of God.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XX, Proposition I.

The Church hath power to decree rites or ceremonies.

XX.I The proof from God’s word.

The church’s authority to decree rites or ceremonies is warranted in the word of God; first, by the example of the apostles, who did ordain rites and ceremonies: among other things, that

In the church men should not be covered. [1 Corinthians 11v4, 7, 14, &c.]

Women should keep silence, and be covered. [1 Corinthians 14v34.]

A known tongue, understood of the common auditory, should be used with other things. [1 Corinthians 11v5. 1 Corinthians 14v2. 1 Corinthians 11v2, 3, 4.]

Next, by the general and binding commandment of God himself, who at all times will have everything in the church to be done unto edifying, honesty, and by order, as being not the author of confusion, but of peace. [1 Corinthians 14v26. 1 Corinthians 5v40. 1 Corinthians 5v33.]

All Protestant churches confess the same. [Conf. Helv. I. Art. XIII. and II. c. 22, 23, 24. Basil. Art. X. Bohem. c. 15, 17. Gal. Art. XXXII. Belg. Art. XXXII. August. Art. IV. V. VII. XV. Saxon. Art. XX. Suevica, c. 8, 14. Wittenb. cap. 27, 31.]

XX.I Errors and adversaries unto this truth.

This power being given by the supreme authority unto the church, they do greatly offend which do condemn either generally all, or particularly some rites and ceremonies, orderly and lawfully established. Of the former sort are

The Family of Love, who say of themselves, how they are a free people, in bondage unto no creature, nor to any created thing; they have no several dissenting, or variable religions, either ceremonies. [H. N. Spirit. land, c. 31. §6. Ibid. cap. 40, §1. Ibid, cap. 39, §7.]
The Brownists, who teach that every Christian is to join himself unto that people among whom the Lord’s worship is free, and not bound, or withholden with any jurisdiction of this world. [R. H. on Psal. CXXII.]
The Puritans ^a, whereof some would have all matters of ceremonies to be left in christian liberty unto every man.

Others would have both temples to be left without service, sermons and sacraments, and princes to be scared with the fear of uproars and sedition; and all because they would be freed from the obedience unto ceremonies, not impious of themselves, imposed by the church: the father of these men was Illyricus, of whom Melanchthon writeth. [Epist. ad Plum. Lect. pag. 455.]

Of the latter kind be

The Family of Love again, who utterly dislike our churches or temples, also our liturgies, and forms of serving our God, and finally, our designed times of meeting together for the worship of God.
Our churches they blasphemously term common houses; and so we term brothel-houses, or the stews. [H. N. Spirit. Land. c. 5. §5.]
Our liturgies and manner of serving of God they call foolishness of taken-on services, false and seducing God’s services, of no man to be ordained, nor to be obeyed, or used, when they are established. With these join Barrowists, who do write, that to have liturgies and forms of common prayer, is to have another Gospel, and another Testament. [Ibid. H. N. Exhort. c. 15. §12, 13. Ibid. cap. 16. §14. Ibid. §3. Barrow’s Refut. p. 244.]
Our Sabbath they contemn, yea they condemn; for they say, There ought to be no Sabbath-day. Our Sabbatarians go not so far, yet come they near unto these Familists, when they divulge that
The church hath no authority ordinary and perpetually to sanctify any day but the seventh day, which the Lord himself hath sanctified. [D. B. Doct. of the Sabb. I. book. p. 31.]
The church cannot take away this liberty of working six days in the week. These assertions are against all holy-days lawfully established. Barrow yet goeth further than do these men; for he saith, how the observing of times, as it is in our church, is an error fundamental. [T. C. I. Reply, p. 120. Barrow’s Refut. p. 31.]

They also be alike culpable [See Art. VII. Prop. 3.], who, approving some rites and ceremonies, do yet tie the church, or people of God, to the observation of the ceremonies, either Mosaical, as many have done, and do; or of the Romish Church, as do the Papists, and the half-Papists, the Family of Love. [Concil. Trid. Sess. 7. Can. 13. H. N. Evang. c. 31. Sect. I.]

Finally, they are out of the way which think that either one man, as the pope, or any certain calling of men, as the clergy, hath power to decree and appoint rites or ceremonies, though of themselves good, unto the whole church of God, dispersed over the universal world.

^a Such a one was that Scottish minister which said unto the head of K. James, how he would hold conformity with his Majesty’s ordinances for matters of doctrine; but for matters of ceremony, they were to be left in Christian liberty unto every man. This Dr Barlow reporteth in the Sum of the Conference, page 71. (London, 1604.)

Article XX, Proposition II.

The church may not ordain what rites and ceremonies she will.

XX.II The proof from God’s word.

As it is a clear truth that the church may ordain ceremonies, so true is it also that the church hath no power to appoint what rites or ceremonies she will. For she must decree none which be

Either for their own nature impious, like the ordinances, manners, and idols of our forefathers ^a [Jeremy 10v8.], teachers of vanity, and of lies. [Hebrews 3v18.]

Or for use, superstitious; like the brazen, serpent, which king Hezekiah broke in pieces. [2 Kings 18v4.]

Or for their weight, over-heavy, and grevious to be borne; like the Jewish constitutions ^b.

Or for their worthiness, in the eyes of the ordainers, either of equal price, or of more account than the very ordinances of God; so as, for the performance of them, the laws of God must be left undone; such were many of the Pharisaical rites and traditions ^c.

Or against the liberty of Christians, and to the entangling of them again with the yoke of servile bondage ^d.

Or last of all, any way contrary to the commandments, word, and will of God ^e.

But the rites, ceremonies, and constitutions of the church they must make altogether, and tend both to the nourishing and increase of love, friendship, and quietness among Christians, and also to the retaining of God’s people in the holy service, worship, and fear of God, according to the rule of the apostle aforementioned, “Let all things be done honestly, and by order.” [1 Corinthians 14v10.]

All churches reformed consent hereunto. [Conf. Helv. II. cap. 5. Gall. Art. XXXIII. Belg. Art. XXXII. August. Art. VII. 15. Saxon. Art. XX. Wittenb. Art. XXXV. Suevica, cap. 14.]

^a Walk ye not in the ordinance of your fathers, neither observe their manner, nor defile yourselves with their idols. Ezekiel 20v18.

^b Ye lade men with burdens grievous to be borne, Luke 11v46. Why tempt ye God, to lay a yoke on the disciples’ necks, which neither our fathers nor we were able to bear? Acts 15v10. Why as though ye lived in the world, are ye burdened with traditions? Colossians 2v20.

^c Ye lay the commandment of God apart, and observe the tradition of men, as the washing of pots, and of cups, and many other such like things ye do, Mark 7v8. Ye reject the commandments of God, that ye may observe your own traditions, &c.; making the word of God of none authority by your tradition, which you have ordained, Mark 9v13.

^d Stand in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage, Galatians 5v1.

^e Every plant which my Father hath not planted shall be rooted up, Matthew 15v13.

XX.II Errors and adversaries unto this truth.

The premises being, as they are, most true, most false then is it which the papists do publish, viz. that

The church hath power to change the sacraments ordained even by Christ himself. [Conc. Trid. Sess. V. cap. 2.]

“Whatsoever the apostles and rulers of the church command, is to be kept and obeyed.” [Test. Rhem. An. marg. 336.]

The authority of the church is greater than of the sacred scripture. [Conf. Patrocenien. cap. 15.]

Article XX, Proposition III.

The church hath authority to judge and determine in controversies of faith.

XX.III The proof from God’s word.

Authority is given to the church, and to every member of sound judgement in the same, to judge in controversies of faith; and so in their places to embrace the truth, and to avoid and improve antichristianity and errors; and this is not the private opinion of our church, but both the straight commandment of God himself particularly unto all teachers ^a and hearers ^b of God’s word, and generally unto the whole church ^c: and also the judgement of our godly brethren in foreign countries. [Confess. Wittenb. Art. XXXII. Suevica, Art. XV.]

^a Cast away profane and old wives’ fables, 1 Timothy 4v7. O Timothy, keep that which is committed unto thee, 1 Timothy 6v20. A bishop must, &c. hold fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improve them that say against it, &c. Titus 1v9, &c.

^b Hear not the words of the prophets that prophesy unto you, and teach you vanities; they speak the vision of their own heart, and not of the mouth of the Lord, Jeremiah 23v16. Beware of false prophets, Matthew 7v15. Beware of dogs, beware of evil workers, Philippians 3v2. The sheep know the shepherd’s voice, and they will not follow a stranger; but they fly from him: for they know not the voice of strangers, John 10v4, 5. Be not carried about with divers and strange doctrines, Hebrews 13v9.

^c Beware lest you be also plucked away with the error of the wicked, and fall from your own steadfastness, 2 Peter 3v17. If there come any unto you, and bring not this doctrine, receive him not to house; neither bid him God speed, 2 John 10. If any shall say unto you, Lo, here is CHrist, or there, believe it not; for there shall arise false Christs, and false prophets, Matthew 24v23, 24. I speak as unto them which have understanding; judge ye what I say, 1 Corinthians 10v15. Try all things, and keep that which is good, 1 Thessalonians 5v21.

XX.III The errors and adversaries unto this truth.

Unsound therefore in judgement are the Papists. For first they maintain,

That the pope of Rome hath the power to judge all men and matters [Dist. 40. c. Si Papa. Carol. Ruinus. Panor. Extra de Divortiis.], but may be judged of no man; to decree (without controlment) against the epistles of St Paul; to dispense even against the new Testament; and to give the sense and meaning of the holy scripture: to which sense or interpretation of his all and every man, without contradiction, must yield and obey. [Hervæus, de potestate Papæ.]

Next they publish and hold, that the power to judge of religion and points of doctrine is either in bishops only, as some of them do think ^d; or in their clergy only, as others deem ^e, and int he church of Rome only, as all of them suppose ^f.

^d The mysteries of religion are committed to the trust of bishops, plebi tantum sciendum est, quod ad mores formandos et vitam pertinet, the common people are only to know that which pertaineth unto manners and good behaviour, saith Friar Laurence à Villavincence, De forman. concion. lib. I. cap. 10. Nec gratia, nec (certe) interior aliqua virtus (occulta) requirenda est (vel) in membris, vel (in) ministris, in Ecclesia, præter publicam (et legitimam) professionem fidei. It is sufficient for the members and ministers of the church to make open profession of the faith: more is not required of them, neither grace (to judge of doctrine), nor any other inward virtue, saith Petrus à Soto, Assert. Cath. (antv. 1557.) de Eccl. (p. 148.)

^e The common and faithful people may in a generality refuse, and forsake all new doctrine dessenting fromt hat which they have learned and embraced. Non autem, ut doctrinam in particulari ex causis et fundamentis suis examinent, ut sic proprio judicio discutiant quid verum, quid falsum sit. But they have none authority to examine any doctrine in particular from the very causes and grounds, and thereby search out what is true, what false; quod proprium est ecclesiarum magistris: this they must leave to the the masters of churches, to whom properly it belongeth; saith Stapleton, (Opp. Par. 1620, Tom. III. p. 24.) Antid. Evang. in Matthew 7v15.

^f Sacræ scripturæ sensus nativus et indubitatus ab ecclesia catholica est petendus (saith the aforementioned Petrus à Soto.) The native and true sense of the sacred scripture is to be fetched from the catholic church (of Rome). Assert. Cath. de Eccl. The whole church throughout the world knoweth that the holy church of Rome hath power to judge of all matters, neque cuiquam licebit de ejus judicio judicare, neither is it lawful for any man to give any sentence of her judgment. Gelasius IX. q. Cuncta.

Article XX, Proposition IV.

The church hath power to interpret and expound the word of God.

XX.IV The proof from God’s word.

To interpret the word of God is a peculiar blessing, given by God only to the church and company of the faithful, though not to all and every of them. For,

“No man knoweth the Son but the Father, neither knoweth and man the Father but the Son, and he to whom the Son will reveal him.” [Matthew 11v27.]

“It is given to you to now the secrets of heaven, (saith our Saviour unto his disciples), but to them it is not given.” [Matthew 13v11.]

“The manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom, &c., and to another prophecy.” [1 Corinthians 12v7, 8–10.]

“If any thing be revealed to another that sitteth by, let the first hold his peace,” saith St Paul unto he church at Corinth.

“Ye have an ointment from him that is holy, and ye have known all things, &c., ye need not that any man teach you;” saith the apostle John.” [1 John 2v20, 21, 27.]

Hereunto subscribe the churches in Helvetia, Wittenberg, Bohemia. [Confess. Helv. II. cap. 2. Confess. Wittenb. cap. 30. Confess. Bohem. cap. I.]

XX.IV The errors and adversaries unto this truth.

Many and sundry are the adversaries unto this truth; whereof some think, that to expound the word of God is so easy a matter, as any student endued with a good natural wit, by diligence and industry of his own, may do the same.

Some teach, how to interpret the scriptures is too hard a thing for any mortal man to attain unto: so did Johannes de Wassalia, and do many Anabaptists.

Some, though they acknowledge that divers have the gift to open the sense of God’s word, yet that some, say they, are not the known preachers and writers in the reformed and christian assemblies, whom the Family of Love, in scorn, do term the scripture-learned. For, saith the said Family, it is mere lies and untruth, &c., whatsoever the scripture-learned, through their knowledge out of the scriptures, institute, preach, and teach. They preach the letter, &c., but not the word of the living God. But themselves only have that gift, neither every one of the Family, but the illuminate elders. For to them it is given to know the truth, and they are elders of the godly-understanding, and of the manly-wisdom, the primates, or principals in the light.

Some do suppose, that to interpret the holy scriptures is not so much a special gift of God upon some chosen persons, as an ordinary power annexed tot he state and calling of popes, bishops, and clergymen.

Others be so far from giving the people of God, not being of the clergy, power to expound, as they will not suffer them to read, nor so much as to have the scriptures by them in a vulgar tongue, except it be their own most corrupt and barbarous translation, which but of late years neither, and that in part too, is granted by the Papists; but in place thereof they thrust upon the laity their most idolatrous and blasphemous festivals, legends, rosaries, horaries, and psalteries of Our Lady, as falsely they called her.

Article XX, Proposition V.

The analogy of faith must be respected in the exposition of the scripture.

XX.V The proof from God’s word.

Forasmuch as no prophecy is of any private motion [2 Peter 1v20.], and whatsoever interpretation man giveth, if it agree not to the analogy of faith, which St Paul gave in commandment to be observed, is a private interpretation [Romans 12v6.]; special heed is to be had that one place of scripture be so expounded as it agree with another; and all to the proportion of faith.

The churches reformed approve this assertion by their subscriptions. [Conf. Helv. I. Art. II. and II. c. 2. Gal. Art. VII. Sax. Art. I. Wit. cap. 30, 31, 33. Suevica, Art. I.]

XX.V Errors and adversaries unto this truth.

Of another judgement are many. For

Some do think the scriptures may be expounded in what sense and to what purpose men list; as the Pharisees, the Severians, and Papists; among whom there be, which from this opinion do term the most holy word and scriptures of God, most reproachfully, a shipman’s hose, a leaden rule, a nose of wax.

Some do mislike all interpretations, and written commentaries upon the scriptures, as unnecessary, and vain; such were Servetus, Valdesius, Coranus, with others of late years; and are the Libertines, Schwenkfeldians, and Family of Love.

Some depend wholly upon visions and revelations; as did the Enthusiasts, Nicholas Storch, Thomas Monetarius, the Anabaptists, and our late English reformer, Hacket.

Some dislike of the literal, and prefer the allegorical sense of the scriptures; and thereby devise what them list, most monstrously, from the word of God; as did the Origenists, and do the Libertines, and Family of Love, [Calv. contra Anabapt. Allen’s Conf.] hence teaching one the other, that the spiritual understanding is the word of God, and that to embrace the literal sense is to commit idolatry.

Some of every place of scripture will have an exposition both analogical, allergorical, historical, and moral; as the curious Thomists and monks.

Some are addicted to interpretation which they call mystical and prophetical; as Borcardus, Morelius, and others.

Some are of mind, that the gospel, or evangelical word, cannot be committed to letters and writings, saith Lindanus [Lib. I. cap. 2.].

Some do think (as afore also hath been shewn) how that is the old and only true sense of the scriptures which is made and given by the church ^a, and pope of Rome ^b.

Some do maintain, that as the church in time doth alter, so the interpretation of the scripture also therewithal doth vary: whereby that which in the aspostles’ time was a truth, in these days shall be a falsehood. In which error was Cardinal Cusanus. [Cusan. ad Bohemos, Epist. 2.]

^a Hæretici Scripturarum cognitionem, et intelligentiam extra ecclesiam ponut: nos autem (papistæ) volumus ecclesiæ (Romanæ) esse annexam, nec ab ea separari patimur. Stapl. (Opp. Par. 1620. Tom. III. p. 314.) Antid. Evang. in Joan. 19, 23, p.418. Sicut Christo Judæi: sic nos ecclesiæ (Romanæ) simpliciter credere debemus; saith Stapleton, Antid. in Luc. 10, 16. (See above, p. 78. n. 6.) When the authority of the church leaveth the holy scriptures, then are they of no more account than Æsop’s fables: Wolf Herman.

^b Si papam, qui Christi vicarius est, et ejus omnimodam potestatem habet in terris, consulerent, non errarent (hæretici); saith Stella in Lucæ 9. fol. 499.

Article XX, Proposition VI.

The church is the witness and keeper of God’s written word.

XX.VI The proof from God’s word.

Though the church hath authority to hear and determine in controversies of faith, yet hath the church power neither to judge the word of God, nor to judge otherwise than God’ word doth judge. For it is said to the church and people of God,

“I beseech you, brethren, mark them them diligently which cause divisions and offences, contrary to the doctrine which you have learned, and avoid them.” [Romans 16v17.]

“Hear him.” [Matthew 17v5.] “To him give all the prophets witness.” [Acts 10v43.]

“Search the scriptures.” [John 5v39. ] “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.” [2 John 9.]

“Ye are, &c. built upon the foundation of the apostles and prophets.” [Ephesians 2v20.]

And of the holy scriptures:

“Thy word is the truth".” [John 17v17.] “They have Moses and the prophets, let them hear them,” [Luke 16v29.] saith our Saviour Christ.

“We have also a sure word of the prophets,” [2 Peter 1v19.] saith St Peter.

And St Paul, “The whole scripture is profitable to teach,” &c. [2 Timothy 3v16, 17.]

“If any man teach otherwise, and consenteth not to the wholesome words of our Lord Jesus Christ, he is puft up, and knowing nothing,” &c.

And so with us do other churches conceive both of the scriptures and church; yet all of us do grant, that the church, as a faithful witness, may, yea of necessity must, testify to the world what hath been the doctrine of God his people from time to time, and, as a trust recorder, is to keep and make known what the word of God, which it hath received, is: which truly hath been performed afore the word was written, by the patriarchs, and after the same was committed to writing, before Christ his incarnation, by the Jews; in Christ his lifetime, in the primitive church, from the apostles’ time, by the godly Christians throughout the world [Luke 4v17. Acts 13v27. Acts 15v21. 2 Corinthians 3v15. 2 Corinthians 8v18.].

XX.VI Errors and adversaries unto this truth.

Be it far therefore from us to think, which the Papists do not stuck to write and say; namely, that

The church is to judge the scriptures, and not the scriptures the church [Jo. Maria Verractas. Pigh. in Controv. de Eccl.].

The scripture is not of the essence of the church; because without it a church may be, though not very well. So said cardinal Cusan [Card. Cusan. Ep. 2. ad Boh.].

The scripture, because (in their opinion) it is unperfect, cannot; obscure, may not; ambiguous, ought not to be the judge. So Lindan, Latomas, Petrus à Soto, Pighius, Coster, &c. [Lind. Lib. I. c. 1. (Latom.) Contr. Bucer. (Pet. à Soto) De S. Scrip. (Pigh.) Eccl. Hierar. Lib. I. cap. 4. (Coster) Enchirid. de S. Scrip. cap. 1.]

He is an heretic that cleaveth to the criptures. So said Jacobus Hochstratus.

Again, the careful keeping of the holy scriptures by God’s people from age to age, and time to time, declareth, first, how the mother-church of Rome is not the only keeper of the holy writ, and next, that cursedly they do offend, which either as greatly esteem the Ethicks of Aristotle as the commandments of God [Ang. Polit.]; the Odes of Pindar, as the Psalms of David; the works and books of men, as the writings of God [Sess. IV.]; which the council of Trent doth; or before and above the scripture prefer unwritten traditions. Hence Petrus à Soto,

Tradition (saith he) is both more ancient and more effectual than the holy scripture. And Lindan: the scriptures would be of no validity, neither had continued till this day, but for traditions [Conf. Cath. de Eccles. Lind. Lib. I. cap. 4, 5.].

Article XX, Proposition VII.

The church may not enforce anything to be believed, as necessary unto salvation, that is either contrary, or besides the word of God.

XX.VII The proof from God’s word.

“Ye shall put nothing unto the word which I command you, neither shall ye take ought therefrom.” [Deuteronomy 4v2.]

“Put nothing unto his words, lest he reprove thee, and thou be found a liar.” [Proverbs 30v6.]

“Though it be but a man’s covenant, when it is confirmed, (yet) no man doth abrogate it, or addeth anything thereto.” [Galatians 3v15.]

“If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall diminish of the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from those things which are written in this book.” [Revelation 22v118, 19.]

And so witness with us the churches reformed [Conf. Helv. I. Art. IV. & II. cap. 2. Basil. Art. X. Bohem. cap. 1. Gal. Art. V. Belg. Art. VII. Saxon. Art. I. Witt. c. 30, 33. Suevica, Art. I.].

Whatsoever also is grounded upon God’s written word, though not by our common and vulgar terms to be read therein, we do reverently embrace; which maketh us, for doctrine, to embrace the consubstantiality of our Saviour with the Father and the Holy Ghost, which the Arians would not; a Trinity of persons in the Godhead, which the Sabellians would never do; the justification by faith only, which the Papists will not; the baptism of infants and young children, which the Anabaptists dare not: and for discipline, not to refuse, of church-officers, the names, archbishops, patriarchs, primates, metropolitans, suffragans, parsons, vicars, &c.; of ecclesiastical censures, the terms, suspension, excommunication; of ceremonies, none at all, which tend either unto order, comeliness, or edification.

But from the heart we abhor, in matters both of doctrine and discipline, whatsoever either agreeth not with the canon of the scripture, or is not grounded thereupon.

XX.VII The errors and adversaries unto this truth.

Hence detest we both all the old heretics, and their fancies, with the new prophets of Basilides, the manifestation of Marcion, the mysteries of the Manichees, the Jobelæa of the Scythians, the Symbonia of the Archontics, the Cabala of the Jews, the Alcoran of the Turks, and also all new heretics and schismatics, with all their cursed opinions; as first, the Anabaptists, and namely the Libertines, the Davi-Georgians, and Family of Love, and all the co-deified elders thereof; as Henry Nicholas, Eliad, Fidelitas, Christopher Vitel, Theophilus the Exile, and the rest.

Next the Papists, whereof

Some have commanded that all the pope’s decrees should be taken, as confirmed by the mouth of God himself; so did pope Agatho the First [Gratian. Dist. 19, Sic.].

Some write (as Busgradus) that if the pope believe there is no life to come (as some popes have done), we must believe it as an article of our faith.

Some say, if the pope carry innumerable souls with him unto hell, yet he may not be judged: so did pope Boniface the Eighth [Deor. Lib. III. Tit. 2. Crants. Lib. VIII. cap. 36.]

Some, as Bellarmine, conclude, that it is a point of faith to hold, that the bishop of Rome hath succeeded Peter in the universal regiment of the church [Bellarm. de Pontif. Rom. Lib. II. cap. 12.].

Others, as the Jesuits, persuade their catholics [Spar. Discov. of the English Jesuits, p. 7.], that the king of Spain and their catholic faith are so linked together, as it is become a point of necessity in the catholic faith to put all Europe into the hands of the said king, otherwise the catholic religion will be utterly extinguished and perish.

Others of them have published a new gospel, called Evangelium Æternum, et Spiritus Sancti: which they say doth so far excel the gospel of Christ as the kernel surpasseth the shell, the sun the moon, and light darkness. The author whereof was one Cyrillus, a Carmelite.

And lastly the Puritans, and all the speculations of Brown, Barrow, Green, Penry, Mar-Prelate, T. C., E. G., R. H., A. C., I. B., with the new Sabbatarians, and their fancies.

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Article XXI: Of the authority of General Councils.

General Councils (1) may not be gathered together without the commandment, and will of princes. And (2) when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and word of God,) they may err, and (3) sometimes have erred, even in things pertaining unto God: wherefore (4) things ordained by them as necessary unto salvation have neither strength nor authority, unless it may be declared than they be taken out of Holy Scriptures.

Article XXI: The Propositions.

General councils may not be gathered together but by the commandment and will of princes.
General councils may err.
General councils have erred, even in things pertaining unto God.
The things ordained by general councils are so far to be embraced and believed as they are consonant to God’s holy word.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXI, Proposition I.

General Councils may not be gathered together but by the commandment and will of princes.

XXI.I The proof from God’s word.

Great is the power and authority of kings and princes, by the word of God. For, as the defence of religion is committed unto them, so must they see that all men do their duties. That these things the better may be performed, they are, as just occasion is offered, not as men under the power of others, to summon, but as supreme governors within their own territories and dominions, to command all sorts of men to meet together; and that either to the implanting of the truth where it is not, or to the suppressing of sin, errors, idolatry, and superstition, where or in whomsoever it doth arise, or is rooted. Such councils were holden, both in the time of the Mosaical government, by the commandment of the most godly kings, David, Solomon, Asa, Hezekiah, and Josiah [1 Chronicles 1v3, 1v2. 1 Kings 8v1. 2 Chronicles 29v4. 2 Chronicles 34v29.]; and since the gospel hath been received into kingdoms and commonweals, by christian princes, kings, and emperors, who gathered councils both general, as the Nicene was by Constantine the Great, the council of Constantinople by Theodosius the elder, the council of Ephesus by Theodosius the younger, the council of Chalcedon by Marcian; and national and provincial; so the council at Frankfort, Rhemes, Turon, Arelate, and Moguntia, by the will and commandment of Charles the Great; at Matison, by Gunthranus; at Paris and Orleance, by the direction and appointment of Childebert, were kept and holden [Euseb. de vita. Const. 1. III. c. 6. Theod. (Eccl. Hist.) Lib. V. cap. 6. Evang. Lib. I. c 2. Leo. Epist. 43, 53. Aventin. Carranza, Summa Conc. Carion. Lib. III. Turon. Lib. VIII. cap. 20.] [Magdeburg. Eccles. Hist. Cent. 6. cap. 9.].

And never yet hath there been a council, either general or national, or whatsoever, (I only except the councils held by the apostles and apostolical men in a troublesome state and time of the church, there being then no christian princes and emperors to countenance the truth,) either begun or ended to the glory of God, but it hath been, I say not called only, but confirmed also by some godly emperor, king or queen. This in effect is granted by all reformed churches [Conf. Helv. I. Art. XXVI. and II. cap. 30. Bohem. cap. 16. Belg. Art. XXXVI. Saxon. Art. XXIII. Wittenb. cap. 35. Suevica, in Perorat.].

XXI.I The errors and adversaries unto this truth.

This assertion hath been oppugned, and that diversely, both by the Papists and Puritans [Hard. Confut, par. 5. c. VI. sect. 3.]. For the Papists, they say,

Emperors and kings be the pope and his summoners, but, of themselves, are no absolute and powerful commanders, and callers of councils.

There ought no council to be kept without the determinate consent of the bishop of Rome [Harding].

No council ever yet had firm and lawful authority which was not confirmed by the bishop of Rome [Duræus, contra Whitak. Lib. II. Cardil. in def. Concil. Trid. Disp. I.].

The popes of Rome (and not christian princes) have the authority and power of making laws ecclesiastical, and of calling councils [Test. Rhem. Annot. Matt. XVI.].

And the Puritans do think that private persons, without the leave or privity of princes, may summon assemblies about church-causes at their pleasures, and consult about the public affairs of the church. Of this mind was Beza ^a, and be the Disciplinarians both of South ^b and North Britain ^c.

Others (adversaries to both Puritans and Papists) are of mind, that were the pope a good man, (as he is nothing less) he might; and, he being wicked, other good bishops (though subject unto kings and emperors) may summon councils at their discretions. An error of Selneccerus [Analect. p. 35.].

The Muscovites have a fantasy, that since the seventh general council that was, neither prince nor pope, nor any other men else, have power to call a general council [Surius, Comment. an. 1501, page 30.].

^a Perplacet autem mihi quod de conventu absque ulla principum, aut civitatum authoritate, privatim instituendo, scribis. Beza Epist. (Genev. 1575. Ep.) 68. pag. 292.

^b Witness their classical assemblies at commencements, fairs, &c. See Discipline Grounds.

^c The approbation or disallowance of a general assembly hath been, and should be a matter and cause spiritual, and always cognosced and judged by the church, as judges competent within this realm, say certain Scottish ministers in their letters unto the lords of the king’s privy council in Scotland, which letter is printed in the said lords’ declaration, &c. published anno 1606, and printed by Robert Barker.

Article XXI, Proposition II.

General Councils may err.

XXI.II The proof from God’s word.

General councils, consisting

First of men, who may err, nothing more easily (for “all the imaginations of man’s heart are only evil continually, even from his youth,” [Genesis 6v6. Genesis 8v21..] but God only is true [Psalm 116v11.]) and all men are, yea, and “every man is a liar.” [Romans 3v4.]

Next, of men differing in years, riches, learning, judgement, calling and authority: whereby distractions of opinions often do arise.

Thirdly, of many men, whereof the wicked be for number commonly the major part, and the better in outward countenance of the world.

Lastly, of men, not all, nor always either governed with God’s Holy Spirit and word, or gathered together in the name of Christ.

None of sound judgement in religion do doubt but they may err.

If Paphnutius had been absent at Nice, that council had erred [Sozom. Lib. I. cap. 23.].

If Jerome had been away at Chalcedon, that council had erred [Bishop Jewel’s Defen. fol. 58.].

At any time (if some be believed) be the pope of Rome not present at such meetings, either per se, or per legatum, by himself or his legate, no council but must err [Roffensis contra Lutherum.].

Therefore councils may err.

That which one council doth establish another will disannul. They will not (we must think) revoke that which is well decreed. Therefore councils may err.

XXI.II The adversaries unto this truth.

Therefore err do the Papists which say that the Holy Spirit is the director of all councils, and

That councils cannot err [Test. Rhem. An. Joh. XVI. 13.].

Article XXI, Proposition III.

General Councils have erred even in things pertaining unto God.

XXI.III The proof from God’s word.

Councils both general and particular have erred, and that in matters of faith [Confess Wittenb. cap. 33.].

For in the holy scriptures we find that it was ordained, if any man did confess that Jesus was the Christ he should be excommunicate: which could not be but by council [John 9v22. John 12v42.].

A council was gathered to suppress Christ and his doctrine [John 11v47.].

A council consulted how they might take Jesus by subtilty, and kill him [Matthew 26v3, 4.].

A council sought for false witness to put him to death [Mark 14v53, 55.].

By a council Jesus was bound, led away, and delivered unto Pilate [Mark 15v1.].

A council judged our S. Christ to be both a deceiver and a blasphemer [Matthew 27v63. Luke 22v71.].

A council corrupted the soliders, and willed them to tell a lie [Matthew 28v12, 13.].

A council withstood Peter and John, and commanded them that in no wise they should speak or teach in the name of Jesus [Acts 4v5, 6, 18.].

A council both caused the apostles to be beaten, and commanded them also that they shouild not preach in the name of Jesus [Acts 5v40.].

In ancient writings of credit we may read, how (contrary to God’s word) by councils Arianism hath been confirmed, as by the council at Ariminum [D. Hierom. in vita Damasi Papæ].

By councils the traditions and books of foolish men have been made of equal authority with the word of God; as by the council of Trent [Sess. IV. Deer. 1.].

By councils hath been established both the adoration of images, as by the second council of Nice; and the invocation of creatures, as by the Tridentine council [Brevia. Rom. ex Deer. SS. Concil. Trid. Restitu. et Edit. à Pio V.].

By councils the authority of princes hath been impaired, and the pope and clergy advanced above all earthly princes; as by the council of Lateran [Council. Lateran. c. 5. apud Innocent.].

The consideration of the premises, and the like, moved S. Hilary to call the synod of Mediolane, the Synagogue of the Malignant [Hilar. Epist. ad Constant. Imperator.]: and

St Augustine to write unto Maximinus, “Neither ought I to object against thee the synod of Nice, nor thou against me the synod of Arminum:” [D. August. contra Maxim. Lib. III.] and

Nazianzene openly to pronounce, that he “never saw any good end of a council:” [Nazianz. ad Proeop. Ep. 42.] and

The French king his embassador to say unto the chapter of Trent, that “scarcely any good at all, or very little, came by councils unto the state of Christendom:” [Orat. Synod. Legat. Regis Franc. anno 1562.] and

Cornelius, bishop of Bitonto, to break out into these words in the face of the council at Trent: “I would that with one consent we had not altogether declined from religion unto superstition; from faith unto infidelity; from Christ unto Antichrist; from God unto Epicurus.” [Bish. Jewel’s Defen. part I. fol. 39.]

XXI.III Adversaries unto this truth.

This notwithstanding, the papists do continue in the opinion, that councils cannot err [Test. Rhem. An. Joh. XVI. 13.].

Article XXI, Proposition IV.

The things ordained by general councils are so far to be embraced and believed as they are consonant to God’s holy word.

XXI.IV The proof from God’s word.

General councils we simply condemn not; yet do we not ground our faith upon any council, but only upon the written word of God.

Therefore in general councils, whatsoever is agreeable unto the written word of God we do reverently embrace; but whatsoever is contrary unto, or besides the will of God revealed in the holy scriptures, we do carefully avoid.

And so we are commanded to do even by God himself.

“Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take ought therefrom.” [Deuteronomy 12v32.]

“Walk ye not in the ordinances of your fathers, neither observe their manners, &c. I am the Lord your God: walk in my statutes, and keep my judgements, and do them.” [Ezekiel 20v18, 19.]

“Though that we, or an angel from heaven, preach unto you otherwise than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach unto you otherwise than that ye have received, let him be accursed.” [Galatians 1v8, 9.]

And so think the churches reformed with us [Conf. Helv. 2. cap. 18. Bohem. cap. I. Gal. Art. V. Belg. Art. VII. Wittenb. c. 33.].

XXI.IV The adversaries unto this truth.

Contrary hereunto are the opinions of the papists. For of them,

Some do think that the decrees of councils do bind all nations; as pope Hormisda decreed they should.

Some as pope Gregory the Great [Greg. I. Lib. I. Epist. 24 & Lib. II. Epist. 49.], supposed that some councils, and namely the council of Nice, of Constantinople, Ephesus, and Chalcedon; some as Campian [Campian. Rat.], thought that all councils were of equal authority with the word of God. Others, as the Guisian faction in France [Calv. Epist. Bulling. 231.], be resolved in matters of religion to follow the footsteps of their ancestors, though (God’s word and) a thousand councils decree to the contrary.

×

Article XXII: Of Purgatory.

The Romish doctrine concerning (1) purgatory, (2) pardons, worshipping and adoration, as well (3) of images as (4) reliques, and (5) also invocation of saints, is a fond thing, vainly invented, and grounded upon no warranty of scripture, but rather repugnant to the word of God.

Article XXII: The Propositions.

The Romish doctrine concerning

Purgatory,
Pardons,
Worshipping, and adoration of images,
Reliques,
Invocation of saints,

is a fond thing, and not warranted by the holy scripture, nor consonant, but contrary unto the same.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXII, Proposition I.

The Romish doctrine concerning purgatory is fond, and not warranted by the holy scripture, nor consonant, but contrary unto the same.

XXII.I The proof from God’s word.

It is granted as well by the Romish, or false, as by the true church, that none unclean thing can enter into the kingdom of God. And because all men either have been, or be still unclean, therefore they must be purged from sin.

But in the manner of purging them who are unpure they greatly differ. For the true church, looking into the word of God, doth find that we are sanctified, or made clean in divers respects, diversely: as by baptism ^a, by the word preached ^b, by the blood of Christ ^c, and by the Spirit of God ^d, and that in this life, and not in the other world.

For in the sacred scripture there is mention but only of two ways, one leading unto destruction, the other bringing unto life [Matthew 12v13, 14.]: of two sorts of men, whereof some believe, and they are saved; some believe not, and they are damned [Matthew 16v16. John 3v18.]: and of two states, one blessed, where Lazarus is; the other cursed, where Dives doth abide [Luke 16]. A third way, or sort, or state, cannot be found in the word of God.

And therefore the purgatory in another world, both denied hath always been by the Greek churches [ALphons. de Hæres. Lib. VIII. de Indulgentiis. Polydor. de Inventor. Lib VIII. cap. 1.], and neither is, nor will be acknowledged by and of God’s reformed churches in this world; as their confessions do testify [Conf. Helvet. 2. cap. 26. Gal. Art. XXIV. Saxon. Art. XI. August. Art. XI. Wittenb. cap. 25.].

^a Christ loved the church, and gave himself for it; that he might sanctify it, and cleanse it by the washing of water through the word, Ephesians 5v25, 26.

^b Now are ye clean through the word that I have spoken unto you, John 15v3.

^c The blood of Jesus Christ his Son cleanseth us from all sin, 1 John 1v7.

^d Ye are washed, ye are sanctified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Corinthians 6v11.

XXII.I Adversaries unto this truth.

Erroneous therefore, and not warrantable by God’s word, concerning purgatory, is the doctrine both of the old heretics, the Monatanists, who thought there was a purging of souls after this life [Tertul. de Corona Militis, & de Anima, in fine.]; and of the new, and renewed heretics, the papists. For

They think it to be unsound doctrine, and not sufferable in any book, for Christians to deliver, that it is unpossible for godly and faithful men or women to be punished after they be dead. Therefore Deleatur ^a, say they, Blot out such a doctrine.

They teach by their catechisms, that to doubt whether there is a purgatory or no, is a breach fothe first commandement [Vaux. Catec. cap. 3.].

Thus do they pray for the souls of the faithful (as they fantasy) boiling in torments of purgatory:

Avete, omnes animæ fideles, quarum corpora hic et ubique conquiecunt in pulvere: Dominus Jesus Christus, qui vos, et nos redemit suo pretiosissimo sanguine, dignetur vos à pænis liberare, &c. That is “All hail, all faithful souls, whose bodies do here and everywhere rest in the dust: the Lord Jesus Christ, who hath redeemed both you and us with his most precious blood, vouchsafe to deliver you from pains,” &c. [Horæ B. Virg. Marieæ secundum usum Sarum.]

They have ratified the doctrine of purging souls after this life in the council of Trent [Conc. Trid. Dec. de Purg. Sess. 25, & Sess. 6, Can. 30.].

It is further to be noted, how the same papists, sliding back form the truth of God, have fallen into many noisome and divers opinions in the matter of purgatory: agreeing among themselves

Neither about the place where purgatory should be; some placing the same in the bottom of the sea, some near unto the mount Hecla in Ireland, some, upon the mount Ætna in Sicily, others, in the centre of the earth, others, in hell, whereof they make four rooms; the first of the damned, the second of infants dying unbaptized, the third purgatory, the fourth Limbus Patrum, whereinto Christ descended; and others in a mind tossed and troubled betwixt hope and fear [Eckius in Enchirid. Bernard. de Bustis, Rosar. par. 3. sect. 2. Spec. Pereg. Quæst. Dec. I. cap. 3. q. 5. See above, Art. XVII. Prop. 7. Position. Ing. de Purgat. Lorich. Instit. Cathol. de 12 Fidei articulis.].

Neither about the tormentors there; who are though tof some to be holy angels, of others, to be very devils [Albertus, & Roffensis.].

Neither about the torments. For some dream how they are tormented there with fire only, as Sir Thomas More [S. Th. More.]; some, with water and fire, as Roffensis; and some, neither with fire nor water, but with troublesome affections of hope and fear, as Lorichius [Instit. Cathol. ut supra. Greg. Dial. Lib. IV. cap. 39. Spec. Pereg. Quæst. Dec. I. c. 3. q. 4. Eckius, Posit. 6.].

Neither about the causes of purgatory torments: because that some do think that only venial sins, others, that venial and mortal sins too (for which in this life men have done no penance) are there purged.

Nor about the time, which they that be tormented, shall abide in purgatory. For some have given out, how the poor souls there be continually in torments till the day of judgment as Dionys. Carthusianus; [De 4. Hom. noviss. De officio mort. Lib. VII. Spec. Pereg. Quæst. 5.] others, as Durandus, do think they have rest sometimes, as upon Sundays and holy days: others are of mind, that in time they shall be set free and at liberty, because their punishment is but temporary; and others, that at any time they may be delivered, if either their friends will buy out their pains, or the priests will pray, or say any mass for them, or the pope will but say the word.

Nor finally about the state of souls in purgatory. For

Our English papists at Rhemes do think the souls in purgatory to be in a more happy and blessed condition than any men that live in this world, and yet say the same Rhemists, that purgatory-fire passeth all the pains of this life [Test. Rhem. Annot. Apocal. XIV. 13. Ibid. Annot. marg. pag. 431.].

Thomas Aquinas holdeth how the pains of hell-fire and of purgatory are all one, and in nothing differ, but that the one is but temporal, and the other not so. And others, put in choice either to tarry in purgatory one day, or to endure the miseries of this world an 100 years, have chosen to suffer the troubles of this life an hundred years together, rather than to abide the pains of purgatory but one short winter’s day [Cap. Qui in allud. Dist. 25.].

Therefore in this contrariety of opinions, some of them, the papists themselves cannot deny must be, we say, all of them are fond, and contrary to the word of God.

Besides, they nourish most cursed and damnable errors; as, that all the souls of the faithful separated from their bodies are not at rest.

That all sins, in their own nature, be not mortal, or deadly, and that some deserve not everlasting torments. They are purged in purgatory.

That one sinful man may save, and satisfy the wrath of God for another, and that easily, by praying, saying, or doing something for them.

That, if friends in this world will do nothing for the poor soul in purgatory pains, yet may the said souls come at length unto happiness, by abiding their deserved torments until the last hour or day of judgement in purgatory.

Finally, that the pope is God, in that he can at his pleasure discharge guilt souls both from the guilt of sin, and from the punishments due for the same.

^a Puniri pios post mortem, impossible: deleatur. Index Expurg. p. 26.

Article XXII, Proposition II.

The Romish doctrine concerning pardons is fond, and not warranted by the holy scripture, nor consonant, but contrary unto the same.

XXII.II The proof from God’s word.

“Such hath been the exceeding mercy and love of God towards mankind, that as he hath purged us from all guiltiness of sin by the blood, so hath he pardoned us from the everlasting punishment due for sin, by the pains of Jesus Christ. For,

“There is salvation in none other: for among men there is given none other name under heaven whereby they must be saved.” [Acts 4v12.]

“Through his name all that believe shall receive remission of sins.” [Acts 10v43.]

“He hath purchased the church by his own blood.” [Acts 20v28.]

“With his stripes we are healed.” [Isaiah 53v5.]

“He that believeth in him shall neither be condemned,” [John 3v18.] nor “ashamed.” [Romans 10v11.]

Therefore, “Come unto me all you that are weary and laden, and I will ease you, &c., and ye shall find rest for your souls,” saith our Saviour Christ [Matthew 11v28, 29.].

“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe with thine heart that God raised him from the dead, thou shalt be saved,” saith St Paul [Romans 10v9.].

XXII.II Errors and adversaries to this truth.

This being the doctrine even of God himself [Whereof see more, Art. II. prop. 4. Art. XI. prop. 1. Art. XII. prop. 1.], we may evidently perceive, how not only vain, but besides, not only besides, but against the word of God, the Romish doctrine concerning pardons is: for that doth teach us,

To seek salvation not at God alone, but at the hands of sinful men. For would we have a pardon for the sins of 40 days? a bishop may give it: for the sins of 100 days? a cardinal may grant it: for all our sins committed, or to be committed? from the pope we may have it. Hence be his pardons; if you respect time, for 40, 50, 100, 1000, 10,000, 50,000, &c., years; if offences, homicide, parricide, perjury, sodomitery, treason, and what not, &c. [Vide Taxam. pænit]
That we may be our own saviours. So did that of purgatory.
How the precious blood of Christ was shed in vain. For corruptible gold and silver, with our own deeds and works, may, and will save us, if we will.
That repentance is not of necessity unto the salvation of man. For without the same a popish pardon may save. But without either a pardon from the pope, or such like, or absolution of a priest, there is no salvation, by the doctrine of the church of Rome. A further manifestation of the vanity and impieties of the Romish pardons, from a book of the papists, entitled, Horæ beatissimæ Virginis Mariæ secundum usum Sarum.
Quicunque, in statu Gratiæ existens, dixerit devote septem Orationes sequentes cum septem Pater noster, et totidem Ave Maria, ante imaginem pietatis, merebitur quinquaginta sex millia annorum indulgentiarum.
Joannes Papa XII. concessit omnibus dicentibus orationem sequentem, transeundo per cemiterium, tot annos indulgentiarum, quot fuerunt ibi corpora inhumata a constitutione ipsius cemiterii.

Oratio pro Defunctis.

Avete, omnes animæ fideles, quarum corpora hic, et unique requiescunt in pulvere; Dominus noster Jesus Christus qui vos, et nos redemit sup pretiosissimo sanguine, dignetur vos a pænis liberare, et inter choros suorum sanctorum angelorum collocare, ibique nostri memores suppliciter exorare, ut vobis associemur, et vobiscum in cælis coronemur.

Innocentius Papa Secundus concessit cuilibet, qui hanc Orationem sequentem devote dixerit, quatuor millia annorum indulgentiarum, Ave, vulnus lateris nostri Salvatoris, &c.

Quicunque, devote dixerit istam Ortionem, habebit tria millia dierum Indulgentiarum criminalium peccatorum, et duo millia dierum, venialium, a Domino Johanne Papa Vicesimo secundo concessarum, ut in Antidatorio Animæ habetur.

Quicunque Orationem sequentem devote dixerit, promerebitur undecim millia annorum indulgentiarum, &c. “Ave Domina, sancta Maria, Mater Dei, Regina Cæli, Porta Paradisi, Domina Mundi, Lux Sempiterna, Imeratrix Inferni, &c. Ora pro me Jesum Christum, dilectum Filium tuum, et libera me ab omnibus malis: ora pro peccatis meis. Amen.”

Whosoever, being in the state of grace, shall devoutly say the seven prayers ensuing, with seven Our Fathers, and as many Hail Maries, afore the image of piety, shall thereby merit fifty-six thousand years of pardons.

Pope John the Twelfth hath granted to all persons, which, going through the churchyard, do say the prayer following, so many years of pardons as there have been bodies buried since it was a churchyard.

The Prayer for the Dead.

“Hal all faithful souls, whose bodies here and everywhere do rest in the dust. The Lord Jesus who hath redeemed you and us with his most precious blood, vouchsafe to deliver you from pains, and to place you in the company of his holy angels; and there, being mindful of us, meekly to pray, that we may both be joined unto you, and crowned with you in the heavens.”

Pope Innocent the Second hath granted to every one, which devoutly shall say this prayer following, four thousand years of pardons; “Hail, wound of our Saviour’s side,” &c.

Whosoever devoutly shall say this prayer shall have three-thousand days’ pardons of criminal sins, and twenty-thousand days of venial offences granted by the lord pope John the Two-and-twentieth; as it is to be read in the Antidotary of the Soul.

Whosoever devoutly will say the prayer following shall merit (thereby) eleven thousand years of pardons; “Hail, Lady, saint Mary, mother of God, queen of heaven, the gate of paradise, the lady of the world, the light eternal, the empress of hell, &c. Pray unto thy beloved Son Jesus Christ for me, and deliver me from all evils, pray for my sins. Amen.”

Article XXII, Proposition III.

The Romish doctrine concerning images is fond, and not warranted by the holy scripture, nor consonant, but contrary unto the same.

XXII.III The proof from God’s word.

Images are such an abomination to the Lord, as to make them among all men odious; he describeth the vanity of them by his prophets, as that they are the doctrine of vanity, the work of errors, the teachers of lies, silver and gold, the work of men’s hands, vanity: they have a mouth, and speak not; eyes, and see not; ears, and hear not; hands, and touch not; feet, and walk not. [Jeremiah 10v15. Habakkuk 2v18. Psalm 135v15. Isaiah 41v10, &c. Psalm 135v16. Psalm 115v17. Exodus 20v5. 1 Corinthians 10v7, 14. Exodus 20v5. Deuteronomy 4v15, &c. 1 Corinthians 10v14. 1 John 5v21. Deuteronomy 7v5, & 12v2, 3. Deuteronomy 17v2, 3. Deuteronomy 13v5. 2 Kings 18v3, 4. 2 Chronicles 14v2, 3. Deuteronomy 7v25, 26. Jeremiah 51. 1 Kings 19v18. Daniel 2. Deuteronomy 27v15. Isaiah 44. Deuteronomy 27v26. Psalm 97v7. Isaiah 42v17.]

2. He giveth a strait commandment, Not to bow down to them, nor worship them, nor to make them, to fly from them, yea, to destroy both the images themselves, the idolaters, and the enticers unto idolatry.

3. He commandeth greatly and praiseth such men as have destroyed images, and not bowed unto idols.

4. He finally curseth the images, the image-makers, and the image-servers, or worshippers.

Hereunto with us the protestant churches everywhere do subscribe [Confess. Helvet. 2. cap. 3, 4. Basil. Art. X. 3. Bohem. cap. 3, 16. Gal. Art. I. August. Art. I. Saxon. Art. XXII. Wittenb. cap. 1, 23. Suevica, Art. XXII.].

XXII.III The adversaries unto this truth.

The Romish church most fondly, and contrary to the word of God, doth allow, and not only allow, but publicly erect, and not only erect, but adore ^a, and not only adore images, but doth accurse, and more than so, condemn to the fire, yea to hell-fire, as heretics, such persons as will not worship images, and the images too (which is most abominable)

Of God himself, even of God the Father, and that in the likeness of an old man with a long white beard; of the Son, in the similitude of a man hanging on the cross; of the Holy Ghost, in the shape of a dove; of the wholly, holy, and incomprehensible Trinity, with three faces in one head ^b.

Also of God his creatures; as of angels, always with wings, sometimes with a pair of balance, as St Michael; of men, as of Moses, (as it were) with horns; the apostles, with round orbs on their heads like trenchers; the blessed virgin, with frisled hair and costly garments.

And of other base things; as agnus deis of wax, wafer-cakes of flour, crosses of gold, silver, stone, wood, paper, copper ^c, &c.

^a Dele statuas venerari, potiusquam statuarios, stoilidum est. Index Expur. pag. 31.

^b In hoc plerisque Christianis ethnicus philosophus religiosior, qui etiam Trinitatis, quæ mente vix comprehendatur, figuras oculis corporis aspectabilis (Petri Rami verba in Scholiis Metaphysics) deleantur. Index Expurg. ut supra pag. 146. Atque hæc absurditas Patrem, Filium, et Sp. S. effigiantium Jacobitis à Nicephoro tribuitur. G. Cassand. Consul. pag. 164. (De Artic. Relig. &c. Lugud. 1508. p. 179.)

^c Non inficiamur hac nos latriæ adoratione Christi præclarissimam crucem colere et venerari. Andrad. Orthod. Expo. Lib. IX. page 284.

Article XXII, Proposition IV.

The Romish doctrine concerning relics is fond, and not warranted by the holy scripture, nor consonant, but contrary unto the same.

XXII.IV The proof from God’s word.

Of all the erroneous opinions among the papists (which are infinite) none is more to the illusion of well-meaning Christians than their doctrine concerning worshipping and adoration of the relics of saints: a doctrine which is so far from being found, as it is forbidden in the holy scripture ^a; and a doctrine in the purer times, and writers of the church, nowhere to be found, and in all the best churches at this day utterly condemned [Confess. Helvet. 1. Art. XI. & II. cap. 5. Basil. Art. X. Bohem. cap. 17. Gal. Art. XXIV.].

^a Thou shalt worship the Lord thy God, and him only shalt thou serve, Matthew 4v20.

XXII.IV Adversaries unto this truth.

Such, notwithstanding, is the satanical boldness of the antichristian synagogue of Rome, that as they will delude men with the relics of saints which are not such, so likewise they teach the people (which is most offensive and execrable) to give divine adoration and honour unto them ^a.

Hence is it that some do pray unto St Bene’t, whose relics they had stolen [Vinc. Lir. Lib. XXIII. cap. 155.]: “O Benedict, after God our only hope, leave us not orphans, who art come hither, not through our merits, but for the salvation of many souls.”

Others have published, that the bodies of saints, and specially the relics of the blessed martyrs, are with all sincerity to be honoured, as the members of Christ, &c. If any deny this conclusion, he is to be thought not a Christian, but an Eunomian, and Vigilantian [Rab. Lib. V. cap. 10. de Sec. propriet.].

The council of Trent also hath decreed, that they are to be taken for damned which affirm, how worship and honour is not to be given unto the relics of saints [Conci. Trid. Sess. 25. decr. de Invocat. &c.].

Of this preposterous devotion they have appointed a certain and common service for the holy cross whereon Christ was hanged [Missa de S. Cruce, et Officium de S. Cruce.], they have made a feast for the spear and nails wherewith Christ was fastened to the cross [Beehive, Lib. IV. cap. 3. Gratian. Dist. 38. Nul. volat.], they have canonized for a saint the chains which bound St Peter: to say nothing of the adoration they give unto the hair, milk, smock of the blessed Virgin; unto the head, hair, thumb, coat of St John the Baptist; unto the breeches of Joseph, the sword and handkerchief of St Paul, the keys of St Peter; and unto many other things which of modesty I will not mention, but do over pass.

Article XXII, Proposition V.

The Romish doctrine concerning purgatory is fond, and not warranted by the holy scripture, nor consonant, but contrary unto the same.

XXII.V The proof from God’s word.

The christian exercise of prayer is a duty, which may not be either securely omitted, or vainly abused. And though many things in prayer be necessarily to be observed, yet a special point is it, that in our supplications and prayers we do call only upon God. For so to do we are both commanded even by God himself ^a, and thereunto also allured by manifold as well promises of large blessing, as by the examples of godly men in all ages; patriarchs, Abraham, Isaac, Jacob; prophets, as Daniel, Elijah, Jeremiah; centurions, publicans; apostles, as Paul, Peter, &c.; yea, of all the elect of God in this world. [Psalm 50v15. Matthew 7v11. Luke 11v13. Luke 18v7, 8. John 16v23, 24. Genesis 13v4. Genesis 26v25, &c. Genesis 9v32. Daniel 9v16, &c. 1 Kings 18v36, 37, &c. Jeremiah 14v7, &c. Acts 10v2. Luke 18v23. Acts 16v25, and through his Epistles. Acts 1v24. Luke 18v7.]

On the other side, to pray unto any creature that is out of this world, besides Jesus Christ, there is in the scripture neither law to command, nor promise of blessing, nor any example of godly men or women to provoke. Finally, as all God’s people in the purer and former times have, so in these days protestant churches utterly condemn the invocating of, or praying unto, any creatures whatsoever [Conf. Helv. I. Art. XI. & II. cap. 5, 23. Basil. Art. X. Bohem. cap. 2, 17. Gal. Art. XIV. XXIV. Belg. Art. XXVI. August. Art. XXI. Wittenb. cap. 23. Suevica, Art. XI. XXI.].

XXII.V The errors and adversaries unto this truth.

Therefore the Romish doctrine [Test. Rhem. p. 187. Orationem Dominicam fundimus sanetis. Censura Colon. fol. 208.], that saints are to be prayed unto, and their daily praying, as occasion serveth, unto saint Agatha, that have sore breasts; unto St Benedict, that either be, or fear to be poisoned; unto St Clare, for them that have sore eyes; St Damian, that be sick, for health; St Erasmus, for help in the entrails; St Feriol, for geese; St Giles, for women that would have children; St Hubberts, for dogs; St Job, for them which have the pox; St Katherine, for knowledge; St Loys, for horses; St Margaret, for women in travail; St Nicholas, for little children; St Otilia, for the head-ache; St Petronil, for the ague; St Quintin for the cough; St Ruffin, for lunacy or madness; St Sebastian, for the plague; St Thomas Becket, for sinners; St Valentine, for the falling-sickness; St Winefrid, for virginity; St ✠ or Cross, for all things. It is vain, not warrantable by God’s word, but altogether repugnant to the holy scriptures.

The vanity and idolatry of the popish invocation further demonstrated, from that book of theirs entitled, Horæ Beatissimæ Virginis, &c.

Oremus. Majestatem tuam, Domine, suppliciter exoramus, ut sicut Ecclesiæ tuæ beatus Andræas Apostolus tuus extitit prædicator et rector: ita apud te sit pro nobis perpetuus intercessor, per Dominum nostrum Jesum Christum.

Oremus. Deus, pro cujus Ecclesia gloriosus Martyr, et Pontifex, Thomas gladiis impiorum occubuit, præsta, quæsumus, ut omnes, qui ejus implorant auxilium, piæ petitionis ejus salutarem consequantur effectum, per Dominum nostrum.

Versus. Ora pro nobis beata Katharina. Resp. Ut digni efficiamur promissionibus Christi.

Versus. Ora pro nobis beate Martyr, Sebastiane. Resp. Ut mereamur pestem epydimiæ illæsi per transire, et promissionem Christi obtinere.

Virgo Christi egregia, pro nobis, Apollonia,

Funde preces ad Dominum, ut tollat omne noxium,

Ne, pro reatu criminum, morbo vexemur dentium.

“Let us pray. O Lord, we humbly beseech thy majesty, that as thy blessed apostle Andreas was a preacher, and ruler of thy church, so he may be a perpetual intercessor for us, through Jesus Christ our Lord.”

“Let us pray. O God, for whose church’s sake the glorious martyr and bishop, Thomas, was slain by the sword of the ungodly; grant, we beseech thee, that such as call unto him for help may obtain a good effect of his godly prayer, through our Lord.”

“The Vers. O blessed Katherine, pray for us. The ans. That we may be made worthy of the promises of Christ.”

“The Vers. O blessed Martyr Sebastian, pray for us. The Ans. That we may deserve to escape the plague without hurt, and obtain the promises of Christ.”

“Christ his noble Virgin Apollonia, pray unto the Lord to remove whatsoever is hurtful, lest, for the guiltiness of our sins, we be vexed with the tooth-ache.”

Whosoever saith this prayer following in the worship of God and St Roche (the very words in the said book), shall not die of the pestilence, by the grace of God, &c.

Oremus. Omniptens, sempiterne Deus, qui precibus, et meritis beatissimi Rochi Confessoris tui quandam pestem generalem revocasti, præsta supplicibus tuis, ut qui pro simili peste revocanda sub tua confidunt fiducia, ipsius gloriosi Confessoris tui precamine, ab ipsa peste epydimiæ, et ab omni perturbatione liberemur, per Christum Dominum nostrum.

Oratio ad tes Reges. Rex Jasper, Rex Melchior, Rex Balthasar, rogo vos per sungula nomina, rogo vos per sanctam Trinitatem, rogo vos per Regem Regum, quem vagientem in cunis videre meruistis, ut compatiamini tribulationum mearum hodie, et intercedatis pro me ad Dominum, cujus desiderio exules facti estis.

Crux Christi, prtege me; Crux Christi, salva me; Crux Christi, defende me ab omni malo.

“Let us pray. O Almighty and everlasting God, who by the prayers and merits of thy most blessed confessor, Roche, didst revoke a certain general plague; grant unto thy suppliants, who for the revocation of the like plague do trust in thy faithfulness, by the prayer of that thy glorious confessor we may be delivered from the plague, and from all adversity, through Christ our Lord.”

“A prayer unto the three kings. O king Jasper, king Melchior, king Balthasar, I beseech you by ever of your names, I beseech you by the Holy Trinity, I beseech you by the King of kings, whom ye deserved to see even in his swaddling-clothes, that you would take pity on my troubles this day, and make intercession for me unto the Lord, for whose desire ye make yourselves exiles.”

“O Christ’s cross, protect me; O Christ’s cross, save me; O Christ’s cross, defend me from all evil.”

×

Article XXIII: Of Ministering in the Congregation.

(1) It is not lawful for any man to take upon him the office of public preaching, (2) or ministering the Sacraments in the congregation, (3) before he be lawfully called, and sent to execute the same. (4) And those we ought to judge lawfully called, and sent, which be (6) chosen and called to this work (5) by men, who have public authority given unto them in the congregation, to call and send ministers into the Lord’s vineyard.

Article XXIII: The Propositions.

None publicly may preach but such as thereunto are authorized.
They must not be silent, who by office are bound to preach.
The sacraments may not be administered in the congregation, but by a lawful minister.
There is a lawful ministry in the church.
They are lawful ministers which be ordained by men lawfully appointed to the calling and sending forth of ministers.
Before ministers are to be ordained, they are to be chosen, and called.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXIII, Proposition I.

None publicly may preach but such as thereunto are authorized.

XXIII.I The proof from God’s word.

This truth in the holy scripture is evident. For there we find how,

Godly men were both called by God, and commanded to preach, before they would, or durst so do. So was Samuel, Jeremiah, John the Baptist, Christ Jesus himself, who also to preach did send the twelve apostles and the seventy disciples [1 Samuel 3v3, 4, &c. 20. Jeremiah 1v4, 5. John 1v6. John 20v21. Matthew 10v5. Luke 10v1.].
The wicked, and false prophets, for preaching afore their time, are blamed [Jeremiah 14v14, 23v21, 27v15, 29v8, 9.].
A commandment is given us to pray the Lord of the harvest that he would send forth labourers into his harvest [Matthew 9v38.].
Lastly, we do read that God hath ordained in the church some to be apostles, some prophets, some teachers, some to be workers of miracles. And Christ being ascended into heaven, gave some to be apostles, some prophets, some evangelists, and some pastors, and teachers [Ephesians 4v11.].

And all this is acknowledged by the reformed churches [Conf. Helv. 2, cap. 18. Bohem. cap. 9. Gal. Art. XXXI. Belg. Art. XXXI. August. Art. XIV. Wittenb. Art. XX. Suevic. Art. XIII.].

XXIII.I The errors and adversaries unto this truth.

And so are we against them

Which to their power do seek the abolishment of public preaching in the reformed churches [Answer to the Execut. of Just. ch. 3, p. 44. Ib. c. 9, p. 211. Ib. c. 5, p. 91. Ib. c. 3, p. 41. R. A. Confut. of Brow. p. 113.]; as do first the papists, who phrase the preachers to be uncircumcised Philistines, sacrilegious ministers, Jeroboam’s priests, inordinate and unordered apostates; and next the Barrowists, whos ay how the said preachers are sent of God in his anger to deceive the people with lies.

Who publish how the word is not taught by the sermons of ministers, but only by the revelation of the Spirit; so did Muncer the anabaptist, and so doth H. N., and his Family of Love [Sleidan. comment. Lib. V. Evang. cap. 13, sect. 6, & Spirit. Land, chap. 48, sect. 5. Letter to the Bish. of Roch.].

Who run afore they be sent; as do many both anabaptists and puritans, as Penry, Greenwood, Barrow, &c.; or which hold, how they which are able to teach, and instruct the people, may, and must so do: and that not privately only, but publicly too, though they be not ordinarily sent and authorized thereunto; which was the doctrine of R. H. [In Ps. CXXII.]

Who teach that laymen may teach to get faith [R. A. Confut. of Brownism, p. 113.], and that every particular member of the church hath power, yea, and ought to examine the manner of administering the sacraments, &c., and to call the people to repentance: so teacheth Barrow [Barrow’s Discovery, p. 36.].

Article XXIII, Proposition II.

They must not be silent who by office are bound to preach.

XXIII.II The proof from God’s word.

As publicly to preach, before men are sent, is a grievous fault: so not to preach being sent, is a great sin. Hereunto bear witness,

Our Saviour Christ, whose words are these; “Surely I must also preach the kingdom of God: for therefore am I sent.” [Luke 4v43.]
Peter and John, who being charged to speak no more in the name of Jesus, said, “We cannot but speak that which we have heard and seen.” [Acts 4v17, &c.]
St Paul, for he writeth, “Necessity is laid upon me, and woe is me if I preach not the gospel.” [1 Corinthians 9v16, 17.]
The apostles of Christ. For though they were beaten for so doing; yet “they ceased not to teach and preach Jesus Christ.” [Acts 1v42.]
All the churches of God which be purged from superstition and errors [Conf. Helv. 1. Art. XV. & II. cap. 18. Bohem. cap. 9. Gal. Art. XXV. Aug. Art. VII. Wittenb. Art. XX. Suevica, Art. XIII.].

XXIII.II Errors and adversaries unto this truth.

Then, as in glass, they may see their faults;

Who maintain how there ought to be no public preaching at all; as do the anabaptists. [Bulling. cont. Anabap. c. 12.]

Which deprave the office of preaching; as do the Libertines, saying, that preaching is none ordinary means to come unto the knowledge of the word [Wilkins. against the Family of Love, Art. XIV. p. 66. Theoph. against Wilk. Part. of the Pref. Temp. H. N. Proph. of the Spirit. cap. 2. sect. 7. Family Letter to the bishop of Rochester. H. N. Spirit. Land, chap. 25. Idem. I. Exhortat. chap. 16, sect. 15, 16.]: and especially the Family of Love, who term the public preachers, in derision, scripture-learned, licentious-scripture-learned, good-thinking-wise, ceremonial, and letter-doctors, teaching-masters; and further say, “It is a great presumption, that any man, out of the learnedness of the letter, taketh upon him to be a teacher or preacher.” Again, “It becometh not any man to busy himself about preaching of the word.” So, and more too, the Family.

Which take upon them the office of public preaching, without performance of their duty, either through ignorance, that they cannot; worldly employments, that they may not; negligence, that they will not; or fear of troubles, that they dare not preach the word of God.

Yet think we not (which our Sabbatarians let not to publish) that

Every minister necessarily, and under pain of damnation, is to preach at least once every Sunday; [D. B. Doct. of the Sabbath, 2 Book, p. 174. Ibid. p. 277.] and,

Unless a minister preach every Sunday, he doth not hallow the Sabbath-day in the least measure of that which the Lord requireth of us.

Article XXIII, Proposition III.

The Sacraments may not be administered in the congregation, but by a lawful minister.

XXIII.III The proof from God’s word.

In the holy scripture we read, that the public ministers of the word are to be the administers of the sacraments. For both our Saviour Christ commanded his disciples, as to preach, as to baptize, and celebrate the Supper of the Lord: and the apostles, and other ministers in the purest times (whom the godly ministers and preachers in these days do succeed), not only did preach, but also baptize, and minister the Lord’s Supper [Matthew 28v19. Luke 22v19. 1 Corinthians 11v24, 25. Acts 2v38, 41, 8v12, 13, 10v47, 16v32, 33. John 1v25. 1 Corinthians 1v14, 16. Acts 20v7. 1 Corinthians 10v16.].

And hereunto do the churches of God subscribe [Conf. Helv. 2. cap. 18. Bohem. cap. 9. Gal. Art. XXV. XXXI. August. Art. VII. Wittenb. Art. XX. Suevic. Art. XIII. T. C. 1 Rep. p. 113.].

In saying, that none may administer the sacraments in the congregation afore he be lawfully called, and sent thereunto, we think not (as some do) that the very being of the sacraments dependeth upon this point, viz. whether the baptizer, or giver of the bread and wine, be a minister, or no:

Neither is it the meaning of this Article, that privately in houses, either lawful ministers, upon just occasion, may not, or others not of the ministry, upon any occasion (in the peace of the church) may administer the sacraments.

XXIII.III The errors and adversaries unto this truth.

Hereby we declare ourselves not to favour the opinion, that publicly,

Some may minister the sacraments, which are not merely, and full ministers of the word and sacraments; [Surius, Comment. p. 237.] and so think both the Anabaptists, among whom their king (when it was) after supper took bread, and reaching it among the communicants, did say, “Take, eat, and shew forth the Lord’s death;” their queen also reaching the cup said, “Drink ye, and shew forth th eLord’s death:” and the presbyterians at Geneva, [Survey of Disci. chap. 15, out of the Geneva Laws. Lear. Disc. pag. 17.] where the elder (a layman) ministereth the cup ordinarily at communion. Some ministers (and namely the puritan doctors) may not minister the sacraments. For (say the Disciplinarians) the office of doctors is only to teach true doctrine; but in our church (of England) the doctor encroacheth upon the office of the pastor. For both indifferently do teach, exhort, and minister the sacraments [Fruct. Ser. on Rom. XII. p. 40.].

None, though a lawful minister, may administer the sacraments, which either is no preacher ^a, or when he ministereth them, doth not preach ^b; which be the errors of the Disciplinarians, or puritans.

Publicly, and privately too, the sacraments of baptism may be administered by any man, yea, by women, if necessity do urge. So hold the papists: for saith Javel, [Javel. Phil. Ch. par. 5. f. 555.] “In the time of necessity the minister of baptism is every man, both male and female. A woman, be she young or old, sacred or wicked; every male, that hath his wits, and is neither dumb, nor so drunken but that he can utter the words, as well a pagan, infidel, and heretic, the bad as the good, the schismatic as the catholic, may baptize. And yet usually in the civil wars, both in France and the Netherlands, the papists did rebaptize such children as of the protestant, not lay-men, but ministers, had afore been baptized ^c.

The private baptism by private persons was also taught long since both by the Marcionites and Pepuzians [D. Aug. ad Quod-vult, c. 27. Epiph. Hæres. 42.].

^a The administration of the sacraments ought to be committed to none but such as are the preachers of the word. Lear. Disc. p. 60. It is sacrilege to separate the word (viz. preaching) from the sacraments. Ibid. The preaching of the word is the life of the sacraments. T. C. 1 Reply, p. 125.

^b The unchangeable laws of God be (saith T. C.) that none minister the sacraments which do not preach. T. C. 1 Reply, p. 104, §3. Where there is no preacher of the word, there ought to be no minister of the sacraments. Lear. Disc. p. 62.

^c So in the Netherland were children rebaptized when the duke of Alva there tyrannized. Trag. Hist. of Antwerp. The like rebaptization was used by the papists at Toulouse, Troys, and other cities in France, especially anno 1562. See the Chron. of France.

Article XXIII, Proposition IV.

There is a lawful ministry in the church.

XXIII.IV The proof from God’s word.

God, for the gathering or erecting to himself a church out of mankind, and for the well-governing of the same, from time to time hath used, yea, and also doth, and to the end of the world will, use the ministry of men lawfully called thereunto by men. A truth most evident in the holy scripture.

Jesus said unto his apostles, “Go, and teach all nations, baptizing them, &c. And, lo, I am with you always, unto the end of the world.” [Matthew 28v20.]

Christ “gave some to be apostles, and some prophets, and some evangelists, and some pastors, and teachers; for the gathering together of the saints, for the work of the ministry, and for the edification of the body of Christ, till we all meet together (in the unity of faith, and knowledge of the Son of God) unto a perfect man.” [Ephesians 4v11, 12, 13.]

A truth also approved by the churches [Conf. Helv. 1. Art. XV. & II. c. 18. Bohem. cap. 8, 9, 14. Gal Art XXV. XXIX. XXX. XXXI. Belg. Art. XXX. XXXI. Aug. Art. VII. Saxon. Art. XI. Wittenb. Art. XX. Suevica, Art. XIII. XV.].

XXIII.IV Adversaries unto this truth.

Oppugners of this truth are,

First, The anabaptistical Swermers, who both term all ecclesiastical men the devil’s ministers; and also, as very wicked, do utterly condemn the outward ministry of the word and sacraments [Althemar. Concil. Loc. pugnan. lo. 191.].

And next the Brownists [R. H. on Psal. CXXII.], who divulge that in these days no ministers have the calling, sending, or authority pertaining to a minister; and that it will hardly be found in all the world that any minister is or shall be lawfully called; such also be the Barrowists, which say there is no ministry of the gospel [Barrow’s Discov. p. 104.] in all Europe.

Article XXIII, Proposition V.

They are lawful ministers which be ordained by men lawfully appointed for the calling and sending forth of ministers.

XXIII.V The proof from God’s word.

St Paul, in the beginning of his epistle unto the Galatians, giveth us to observe the divers sending forth of men into the holy ministry: whereof

Some are sent immediately from God himself. So sent was by God the Father both Jesus Christ and John the Baptist [John 20v21. John 1v6.]; by God the Son, in his state mortal, the twelve apostles [Matthew 10v15.], in his state immortal and glorious, St Paul [Acts 9v15.].

This calling is special ad extraordinary: and the men so called were adorned with the gift of miracles commonly, as were Jesus Christ and his apostles; but not always, for John the Baptist wrought none.

And they wre also enjoined, for the most part, as the apostles, to preach throughout the world, howbeit our Saviour was limited [Matthew 28v20. Matthew 15v14.].

Some again were sent of men: as they be who are sent of men not authorized thereunto by the word of God, and that to the disturbance of the peace of the church: such in the apostles’ time were the false apostles; in our days be the anabaptists, family-elders, and law-despising Brownists.

And some, lastly, are by men sent [Acts 14v23. 1 Timothy 4v14.]: so in the primitive church by the apostles were pastors and elders ordained, who by the same authority ordained other pastors and teachers. Whence it is that the church as it hath been, so it shall till the end of the world be provided for. They, who are thus called, have power neither to work miracles, as the apostles had, nor to preach, and minister the sacraments where they will, as the apostles might, but they are tied every man to his charge, which they must faithfully attend upon, except urgent occasion do enforce the contrary.

The calling of these men is termed a general calling, and it is the ordinary, and in these days the lawful calling, allowed by the word of God.

So testify with us the true churches elsewhere in the world [Conf. Helv. I. Art. XVII. & II. cap. 18. Bohem. c. 9. Gal. Art. XXXI. Belg. Art. XXXI. August. Art. XIV. Wittenb. Art. XXI. Suevica, Art. XIII.].

XXIII.V The errors and adversaries unto this truth.

This truth hath many ways been resisted. For there be which think how in these days there is no calling but the extraordinary, or immediate, calling from God, and not by men, as the Anabaptists, Familists, and Brownists: of whom afore.

The Papists, albeit they allow the assertion, yet take they all ministers to be wolves, hirelings, laymen, and intruders, who are not sacrificing priests, anointed by some antichristian bishop of the Romish synagogue [Concil. Trid. Sess. 7. Can. 7.].

Either all, or the most part of the ministers of England, saith Howlet [Howl. 7. reas.], be mere laymen, and no priests, and consequently have no authority in these things. It is evident, &c., because they are not ordained by such a bishop and priest as the catholic church hath put in authority.

Article XXIII, Proposition VI.

Before ministers are to be ordained, they are to be chosen and called.

XXIII.VI The proof from God’s word.

Though it be in the power of them which have authority in the church to appoint ministers for God’s people; yet may they admit neither whom they will, nor as they will themselves: they are both deliberately to choose, and orderly to call such as they have chosen.

This made the apostles and elders in the primitive church straightly to charge that suddenly hands should be laid on no man [1 Timothy 5v22.].

To make a special choice of twain, whereof one was to be elected into the place of Judas [Acts 1v23.].

By election to ordain elders in every church [Acts 14v23.], and by prayer and fasting to commend them to the Lord, and by laying on of hands to consecrate them [1 Timothy 4v14.].

To describe who were to be chosen and called [1 Timothy 2v12.]. For they are to be men, not boys nor women. Men of good behaviour, not incontinent, nor given to wine, nor strikers, nor covetous, nor proud, nor forward, nor ireful, nor givers of offence; finally, men of special gifts, apt to teach, able to exhort, wise to divide the word of God aright, bold to reprove, willing to take pains, watchful to oversee, patient to suffer, and constant to endure all manner of afflictions [1 Peter 5v3. Titus 1v7. 2 Corinthians 6v3. 1 Timothy 3v2. Titus 1v9. 2 Timothy 2v15. 1 Timothy 5v20. Titus 1v9. Matthew 9v38. 2 Timothy 4v2. Acts 20v28. Acts 5v41. 2 Timothy 4v7, 8. 2 Corinthians 11v23.].

And this do the churches protestant by their confessions approve [Conf. Helv. I. Art. XV. & II. cap. 18. Bohem. c. 9. Gal. Art. XIII. Belg. Art. XXXI. Aug. Art. XIV. Witt. Art. XX. Suev. Art. XIII.].

XXIII.VI The errors and adversaries unto this truth.

In error they remain, who are of opinion that

The due election and calling of ministers according to the word of God is of no such necessity to the making of ministers; a erroneous fancy of the anabaptists and Family of Love.

That women may be deacons, elders, and bishops: the former the Acephalians, the latter the Pepuzians did maintain.

A special care is not to be had both of the life and the learning of men; or that wicked men, of evil life; ignorant men, without learning; asses, of no gifts; loiterers, which do no good; or favourers of superstition and idolatry, which do great hurt, are to be admitted into the ministry.

They are causes, which indeed are none, to debar men from the ecclesiastical function; as if men have been twice married, (an error of the Russies) be married, have had certain wives, have not received the sacrament of confirmation, have been baptized with heretics, these may not be priests, say the Papists: or if either they have not been trained up in the Family, or be not elders in the said Family of Love ^a.

^a Such ought not to busy themselves about the word. H. N. Document. Sent. chap. III. §1. Exhortat. chap. XVI. §16.

×

Article XXIV: Of speaking in the congregation in such a tongue as the people understand not.

It is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the sacraments in a tongue not understood of the people.

Article XXIV: The Proposition.

Public prayer and the sacraments must be ministered in a tongue understood of the common people.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

XXIV.I The proof from God’s word.

This assertion needeth small proof. For whoso is persuaded (as all true Christians of understanding are) that what is done publicly in the church by a strange language, not understood of the people profiteth not the congregation, edifieth not the weak, instructeth not the ignorant, inflameth not the zeal, offendeth the hearers, abuseth the people, displeaseth God, bringeth religion into contempt, easily will think, that where the prayers be said, or the sacraments administered in a tongue not understood of the vulgar sort, neither is the word of God regarded, nor the custom of the purer and primitive church observed [1 Corinthians 14v6, 9, 14. Ibid. 17, 26. Ibid. 9. Ibid. 14. Ibid. 7, 11. Ibid. 11, 16. Matthew 15v8. 1 Corinthians 14v23.].

This article no church doth doubt of, and very many by their extant confessions do allow [Conf. Helv. II. c. 22. Witt. c. 27. August. de Missa, Art. III. Suevic. cap. 21.].

XXIV.I Adversaries unto this truth.

But there is nothing either so true or apparent which hath by all men at any time been acknowledged. So contrary to this truth

In old time the Ossenes made their prayers unto God always in a strange language [Epiphan. Hæres 19.], which they learned of Elxeus their founder. And the Marcosians, at the ministration of baptism used certain Hebrew words, not to edify, but to terrify and astonish the minds of the weak and ignorant people.

In these days [An. Geufræus, Aulæ Tur. Lib. II.] the Turks perform all their superstitions in the Arabian language, thinking it not only unmeet, but also an unlawful thing, for the common sort of persons to understand their Mahometan mysteries.

The Jacobite priests do use a tongue at their church ministrations and meetings which the vulgar people cannot comprehend [Magdeburg. Eccles. Hist. Cent. 12. cap. 5.].

The divine liturgy among the Russians is compounded partly of the Greek, and partly of the Sclavonian language [Alex. Guag. de Relig. Mosc. p. 230.].

The papists will have all divine service, prayers, and sacraments, and that throughout the world, ministered only in the Latin tongue; but which few men of the common people do understand; [Test. Rhem. Marg. Annot. p. 463. Test. Rhem. An. Matt. XXI. 16.] some of them holding that it is not necessary that we understand our prayers; and that prayers not understood of the people are acceptable to God; and all of them maintaining that he is accursed whosoever doth affirm how the mass ought to be celebrate only in the vulgar tongue ^a.

^a Si quis dixerit, Lingua Tantum vulgari Missam celebrari debere, Anathema sit. Concil. Trid. Sess. 22. Can. 9. (Concil. Harduin. Tom, X. col. 129.)

×

Article XXV: Of the Sacraments.

Sacraments, ordained of Christ, (1) be not only badges or tokens of Christian men’s profession, but rather they be (2) certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by which he doth work invisibly in us, (3) and not only quicken, but also strengthen and confirm our faith in him. (4) There be two sacraments ordained of Christ our Lord in the gospel, that is to say, Baptism, and the Supper of the Lord. Those five commonly called sacraments, that is to say, (5) Confirmation, (6) Penance, (7) Orders, (8) Matrimony, and (9) Extreme Unction, are not to be accounted for sacraments of the gospel, being such as have grown partly of the corrupt following of the apostles, partly are states of life allowed in the scriptures; but yet have not like nature of sacraments with Baptism and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.

(1) The sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should dily use them. (110 And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.

Article XXV: The Propositions.

1. The sacraments ordained of Christ be badges or tokens of our profession which be Christians.

2. The sacraments be certain sure witnesses, and effectual signs of grace, and God’s good will towards us.

3. By the sacraments God doth quicken, strengthen, and confirm our faith in him.

4. Christ hath ordained but two sacraments in his holy gospel.

5. Confirmation,

6. Penance,

7. Orders,

8. Matrimony,

9. Extreme Unction,

⎫
⎪
⎪
⎬ is no sacrament.
⎪
⎪
⎭

10. The sacraments are not to be abused, but rightly to be used of us all.

11. All which receive the sacraments receive not therewithal the things signified by the sacraments.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXV, Proposition I.

The sacraments ordained of Christ be badges, or tokens of our profession, which be Christians.

XXV.I The proof from God’s word.

The sacraments are badges, or tokens, both of Christians, and of Christianity.

Of Christians. For by them are visibly discerned the faithful from pagans, and Christians from the Jews, Turks, and all profane atheists.

Of Christianity. For, as circumcision, in the old law, was a token how the corrupt and carnal affections of the mind should be subdued, and that the Lord requireth not so much an outward of the body, as an inward circumcision of the heart [Deuteronomy 10v16, & 39v6. Jeremiah 4v4. Acts 7v51. Romans 2v28. Philippians 3v3. Colossians 2v1.]; so baptism telleth us, that being once dead unto sin, we are to live unto righteousness [Romans 6v3, &c.], that all we, which have been baptized into Jesus Christ, have been baptized into his death, &c., and must walk in newness of life, &c., for we have put on Christ by baptism [Galatians 3v27.].

And as the Paschal Lamb was to the Jews a token that the flight of sin should always be fresh in memory, and that it should be celebrated, not with old leaven, neither in the leaven of maliciousness, but with the unleavened bread of sincerity and truth [1 Corinthians 5v8.]; so the participation of one loaf and of one cup in the Lord’s supper doth commend unto our consideration a sweet concord, a brotherly unanimity, and a constant continuance in the true worship of God, without favouring of idolatry in any respect [1 Corinthians 10v7.].

This do the godly in all their churches, and throughout the world, both teach and testify [Conf. Helv. 2. cap. 9, & 1. Art. XX. August. Art. XIII. Saxon. Art. XII.].

XXV.I The adversaries unto this truth.

Ungodly therefore, and in a cursed state are they, which equal other things with the sacraments, to discern Christians from pagans; so the Jacobites imprint the sign of the cross on their arms, foreheads, &c. to be known from Christians [Magdeburg. Eccles. Histor. Cent. XII. c. 5.].

Which contemn the sacraments, as of none account; so do the Anabaptists [Bulling. cont. Anab. Lib. II. c. 4. Altham. Conc. Lo. pag. lo 191.].

There be (saith D. Saravia) which hold how the sacraments were to be administered only at the first planting of the church by the apostles and evangelists; but do not appertain unto us in these days. It was also one of Matthew Hamant’s heresies, that the sacraments are not necessary in the church of God [D Savaria, Def. Tract. de divers. Ministr. gradibus, c. 14. Hollinsh. Chr. fol. 1299.].

Which think the sacraments are but only civil and ceremonial badges of an outward church: such generally be all atheists and hypocrites; particularly the Messalians and Family of Love, who think that for obedience sake to magistrates the sacraments are to be received, but are to none effect to the perfect ones in the Family [Theodor. Lib. IV. c. 11. Pattern of the pres. Tem. Ramsey’s Confess.].

Article XXV, Proposition II.

The sacraments be certain sure witnesses, and effectual signs of grace, and God’s good will towards us.

XXV.II The proof from God’s word.

Infinitely doth God declare his unspeakable and incomprehensible good will to manward, yet in these days by none outward things more notably and effectually than by the sacraments. For

Of baptism saith Christ, “He that believeth and is baptized shall be saved.” [Mark 16b16.] And Peter, “Amend your lives, and be baptized every one, &c., for the remission of sins.” [Acts 2v38.] And Paul, “Husbands, love your wives, even as Christ loved the church, and gave himself for it, that he might sanctify it and cleanse it by the washing of water through the word,” &c. [Ephesians 5v25, 26, &c.]

And of the Lord’s supper saith our Saviour Christ, touching the bread, “This is my body, which is given, and broken for you:” [Luke 22v19. 1 Corinthians 11v24.] and of the cup, “This is my blood of the new Testament, that is shed for many, for the remission of sins.” [Matthew 26v28. Luke 22v20.]

This truth dot he purer churches of these days everywhere acknowledge [Conf. Helv. I. Art. XX. XXII. & II. cap. 19, 20, 21. Bohem. cap. 11, 12, 13. Gal. Art. XXXIV. XXVIII. XXVIII. Belg. Art. XXXIII. XXXV. IX. XIII. Wittenb. Art. X. XIX. Suevica, Art. XVI. XVIII.].

XXV.II The adversaries unto this truth.

Contrary hereunto the Papists erroneously do hold, that

The sacraments of the new law do confer grace ex opere operato [Concil. Trid. Sess. 7. Can. 8.].

The sacraments of the old and new Testament in this do differ; for that the sacraments of the old Testament did only shadow forth salvation [Concil. Flor.], but the sacraments of the new do confer, and work salvation, and do justify (not only signify God’s good will toward us) by reason of the work done, which is the outward sacraments [Bonavent. Lib. IV. Dist. 1. q. 5. Gabr. Biel. Lib. IV. Dist. 1. q. 3.].

Article XXV, Proposition III.

By the sacraments God doth quicken, strenghten, and confirm our faith in him.

XXV.III The proof from God’s word.

“Be baptized every one of you in the name of Jesus Christ for the remission of your sins, and ye shall receive the gift of the Holy Ghost,” saith St Peter [Acts 2v38.].

“Christ he gave himself for the church, that he might sanctify it, and cleanse it by the washing of water through the word.” [Ephesians 5v25, 26.]

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” saith St Paul [1 Corinthians 10v16.].

The same is affirmed by the reformed churches [Conf. Helv. I. Art. XXI. & II. cap. 10, 20, 21. Basil. Art. VI. Boh. c. 11, 12. Gal. Art. XXXIV. Belg. Art. XXXIII. XXXIV. August. Art. XIII. Suevica, cap. 17.].

Howbeit this faith is not necessarily tied unto the visible signs and sacraments. For

Without the sacraments many have lived and died who pleased God, and are, no doubt, saved, either in respect of their own faith, (as we are to think of all the godly, both men who were born and died afore the institution of circumcision in the wilderness, and in the time of grace, &c., yet by some extremity could not receive the seal of the covenant, and women, who afore and under the law for many years were partakers of no sacrament, and never of one sacrament,) or that be heirs of the promise.

Some have faith, afore they receive any of the sacraments.

So had Abraham [Romans 4v9.]; the Jews, unto whom Peter preached [Acts 2v41.]; the Samaritans [Acts 2v41.], the eunuch [Acts 8v13.], Cornelius the centurion [Acts 10v48.]; and have the godly of discretion, wheresoever not yet baptized.

Some neither afore, nor at the instant, nor yet afterward, though daily they receive the sacraments, will have faith; such are like unto Judas, Ananias and Sapphira, Simon Magus, the old Israelites, and the wicked Corinthians [John 13v26. Acts 5. Acts 8v13. 1 Corinthians 10v5. 1 Corinthians 11v17. Romans 10v14.].

In some sacraments do effectually work in process of time, by the help of God’s word read or preached, which engendered faith: such is the state principally of infants, elected unto life and salvation, and increasing in years.

XXV.III The adversaries unto this truth.

Therefore do they err which teach or hold that

They never go to heaven which die without the seals of the covenant: so think the Papists of infants which die unbaptized [Javel. Phil. Chr. tract. 4. de felicit. Ch. c. 3. & Viguer. Instit. Theol. cap. 16. Sect. 4, &c. Spec. Pereg. Quæst. dec. I. cap. 3, q. 5.].

They are damned (though they receive the sacraments) that will not receive them after the received and approved maner of the church of Rome [Concil. Triden. Sess. 7. can. 13.].

There is no way of salvation but by faith; hereby excluding infinite souls from the kingdom of heaven which depart from this world before they do believe [Lear. Disc.].

None believe but such as are baptized, say the Papists [Test. Rhem. An. Gal. III. 27.]; as hear the word of God preached, say the puritans [Lear. Disc. pag. 3.].

The sacraments give grace ex opere operato, and bring faith ex opere operato [Test. Rhem. An. mar. p. 357.].

The sacrament of baptism is cause of the salvation of infants [Ibid. Annot. marg. pag. 391. Ibid. Annot. 1 Pet. III. 21.].

Article XXV, Proposition IV.

Christ hath ordained but two sacraments in his gospel.

XXV.IV The proof from God’s word.

A sacrament, according to the etymology of the word (as the schoolmen do write), is a sign of an holy thing. Which being true, then have there been and still are, by so many above either two or seven sacraments, as there be and have been above two or seven things, which are signs of sacred and holy things.

But according to the nature thereof, a sacrament is a covenant of God ‘s favour to manward, confirmed by some outward sign or seal instituted by himself. Which also hath been sometimes special; either to some men, and that extraordinarily by things natural sometimes, as the tree of life was to Adam [Genesis 3v3.], and the rainbow to Noah [Genesis 9v9, 13.]; and sometimes by things supernatural, as the smoking furnace was to Abraham [Genesis 15v17, 18.], the fleece of wool to Gideon [Judges 6v37.], and the dial to Hezekiah [1 Kings 20v11. Isaiah 38v8.]; or to some nation, as the sacrifices, circumcision, and the Paschal Lamb, was to the Jews.

And sometimes general to the whole church militant, and ordinary, as in the time of the gospel. And then a sacrament is defined to be a ceremony ordained immediately by Christ himself, who by some earthly and outward element doth promise everlasting favour and felicity to such as with true faith and repentance do receive the same. And such sacraments in the New Testament we find only to be baptism and the Lord’s supper. [Matthew 28v19. Mark 16v16. John 3v5. Acts 2v38. Luke 22v19. John 6v53. 1 Corinthians 11v24.]

This is the judgement also of the churches protestant [Confess. Helvet. I. Art. XX. & II. cap. 19. Basil. Art. V. sect. 2. Gal. Art. XXXV. Belg. Art. XXXIII. Saxon. Art. XII. Suevica, Art. XVI.].

XXV.IV The errors and adversaries unto this truth.

In a contrary opinion are divers, and namely,

The Jews and Turks; for they deny all the sacraments of the church, as we do hold them.

The Euchites, who say, that prayer only, and not the sacraments, are to be used [Theodoret.].

The Schwenkfeldians, who contemn not only the word preached, but the sacraments also, as superfluous, depending wholly upon revelations.

The Banisterians, who think there will be a time, and that in this world, when we shall need no sacraments [Unfold. of untruths.].

The Papists, who publish,

That we leave out no less than six of the seven sacraments [Howlet, Reas. 7.].

How there be seven sacraments of the new Testament [Catec. Canis. Vaux.].

That he is accursed that shall say there be either more or fewer than seven sacraments; or that any of them is not verily and properly a sacrament; or that they be not all seven instituted of Christ himself [Test. RHem. An. Jam. V. 24. Concil. Trid. Sess. 7. Can. 1.].

That there are seven sacraments [Stella Clericorum.], whereof two are voluntary, and at the discretion of men to be taken or not, as matrimony and holy orders; and five are necessary, three, to wit, baptism, confirmation, and orders, are but once to be taken, because they imprint an indelible character in the soul of the receivers; and four be reiterable, and may often be received, as the sacrament eucharistical, matrimony, penance, and extreme unction, because at their first ministration they leave in the soul no indelible character.

Article XXV, Proposition V.

Confirmation is no sacrament.

XXV.V The proof from God’s word.

Touching confirmation, the sentence and judgement of the true church is, that rightly used, as it was in the primitive church, it is no sacrament; but a part of Christian discipline, profitable for the whole church of God. For the ancient confirmation was nothing else than an examination of such as in their infancy had received the sacrament of baptism, and were then, being of good discretion, able to yield an account of their belief, and to testify with their own mouths what their sureties in their names had promised at their baptism: which confession being made, and a promise of perseverance in the faith by them given, the bishop by sound doctrine, grave advice, and godly exhortations, confirmed them in that good profession; and laying his hands upon them, prayed for the increase of God’s gifts and graces in their minds.

The popish confirmation all churches of God with us utterly do dislike, as no sacrament at all instituted by Christ [Conf. Saxon. Art. XIX. Wittenb. c. 11. See the Proposition immediately precedent.].

XXV.V The errors and adversaries unto this truth.

Contrariwise the synagogue of Rome teacheth that confirmation is a sacrament, whereby the grace that was given in baptism is confirmed and made strong by the seven gifts of the Holy Ghost.

Of which their confirmation they give us four things principally to observe; viz.

I. The substance or matter, which is holy chrism confect (as they say), and made of oil-olive and balm, consecrated by a bishop.

II. The form and manner of ministering the same, consisting of the words of the bishop, which are, “I sign thee with the sign of the cross, and confirm thee with the chrism of salvation; in the name of the Father, &c.;” and of the actions both of a godfather or godmother already confirmed, holding up the child to the bishop; and of the bishop, first crossing him which is to be confirmed on the forehead with oil, and next striking the party confirmed on the ear.

III. The minister, who must be a bishop and none inferior minister ^a.

IV. The effect, or effects rather. For by confirmation they say, that

1. Sins are pardoned and remitted.

2. The grace of baptism is made perfect.

3. Such become men in Christ who afore were children.

4. Grace is given boldly to confess the name of Christ, and all things belonging to a Christian man.

5. The Holy Ghost is given to the full.

6. And perfect strength of the mind is attained.

But in so teaching dangerous and very damnable doctrine do they deliver. For

It is an error that confirmation is a sacrament [Catech. Trid. tit. de Confirm.], because it hath no institution from God, which is necessary to all and every sacrament; inasmuch as a sacrament cannot be ordained but by God only, even as the Papists themselves do confess.

To say that popish confirmation is grounded upon God’s word is to speak foul untruths. For in the scripture there is mention neither of the matter, that it must be chrism, and that made of oil-olive and balm, and the same consecrated of a bishop; nor of the form, that either a bishop must sign the party to be baptized with the sign of the cross, or that a godfather, &c. must be thereat; nor of the minister, that of necessity he must be a bishop that is to confirm; nor of the effects, that thereby sins are pardoned and released, and baptism consummated and made perfect.

It is an error to say there is any other ointment given to the strengthening of the church militant besides the Holy Ghost, 1 John 2v27.

It is an error to maintain that any bishop can give heavenly graces to any creature.

It is an error to ascribe salvation unto chrism, and not only unto Christ.

It savoureth of Donatism to measure the dignity of the sacraments by the worthiness of the ministers.

It is an error to say that men cannot be perfect Christians without popish confirmation.

It is an error that by confirmation the Holy Ghost is given to the full.

^a Nunquam erit Christianus, nisi in Confirmatione Episcopali fuerit confirmatus. De consecrat. Dist. 5. c. ut jejuni.

Article XXV, Proposition VI.

Penance is no sacrament.

XXV.VI The exposition.

Touching penance the Papists do publish four things to be noted, whereof none of them is truly grounded upon the word of God.

First, the matter, which they do say is partly the actions of the person penitent, which are sufficient contrition of his heart, perfect confession of all his sins, and that in particular with all the circumstances, as of time, place, &c., and satisfaction by deeds, which maketh an amends for all his offences; and partly the absolution of the priest.

Secondly, the form, which in the priest is the words of absolution which he uttereth over the sinner: in the person penitent, it is his kneeling down at the priest’s feet, his making the sign of the cross upon his breast, and his saying Benedicite, to his ghostly father. The priest (say they) beareth the person of God, and is the lawful judge over the penitent; and may absolve from the guilt of sin and inflict a punishment according to the offence.

Thirdly, the minister, who ordinarily is the curate of every parish, but extraordinarily and in the time of extreme necessity, or by licence, is any priest. And yet some sins are so grievous, as none may absolve but either the bishop or his penitentiary; as the crime of incest, breaking of vows, church-robbing, heresy, adultery: and some again none remit, or pardon, but the pope only or his legate; as burning of churches, violent striking a priest, counterfeiting of the pope’s bulls, &c.

Fourthly, and last of all, the effect. Hereby, they say, the penitent sinner is purged, absolved, and made as clean from all sin as when he was newly baptized, and, besides, enriched with spiritual gifts and graces.

The consideration hereof hath moved, besides the church of England, all other churches reformed, to shew their detestation of this new sacrament, as having no warrant from God’s word [Conf. Helv. II. cap 14, 19. Bohem. cap. 5. August. Art. III. XI. XII. Sax. Art. XVI. XVII. Witt. Art. XIII. XV. Suevic. Art. XX.].

The blasphemies are outrageous, and the errors many and monstrous, comprised in this doctrine of popish penance. For neither can the matter of this their sacrament, nor the form, nor the minister, nor the effect, be drawn from the word of God.

They say penance is a sacrament, and yet can they shew no element it hath to make it a sacrament.

Their contrition is against the truth: for no man is, or can be, sufficiently contrite for his sins.

To confess all sins, and that one after another with all circumstances, unto a priest, as it is impossible, so is it never enjoined by God, nor hath ever been practised by any of God’s saints.

That any man in any measure can satisfy for his sins, it is blasphemy to say, and against the merits of Christ. And yet do the Papists teach it, as also that one man may satisfy for another [Test. Rhem. in Col. I. 24.].

An untruth is it, that any priest, bishop, or pope, hath power at his will to forgive sins; or can enjoin any punishment that can make an amends unto God for the least offence.

If penance purge men, and make them clean from all sin, then is there a time, and that very often in this life, when men in this life be perfect; which tendeth greatly to the error of the Catharans, Donatists, and Pelagians.

The doctrine of the Papists, that such persons as willingly depart out of this world without their shrift are damned, is damnable doctrine, and to be eschewed: and yet is it dispersed everywhere in their books [Vaux, Catec. cap. 4. Catech. Trid. de Pænit. Test. Rhem. Annotat. in Matt. XII. 31. Hill’s Quartron. 13. Reas. p. 65. Petrus de Soto. Meth. Confess. par. 4. p. 156. A.].

Article XXV, Proposition VII.

Orders is no sacrament.

XXV.VII The exposition.

The church of England, and of other places reformed, do acknowledge an order of making ministers in the church of God, where all things are to be done by order. But that order is a sacrament, none but disordered Papists will say: and yet they observe none order in speaking of the same; for among them

Some do make seven orders [Canis. Catec.]; whereof some they call inferior, and some superior: the inferior be the order, first, of porters, whose office is to keep the door, to expel the wicked, and to let in the faithful; next, exorcists, or conjurers, which have power to expel the devils; thirdly, lectors, or readers, who are to read lessons, and books in the church; and fourthly, acolytes, or candle-bearers, whose office is to bear cruets to the altar with wine and water, and to carry about candles and tapers.

The superior is the order of sub-deacons, deacons, and of priests. The sub-deacons are to read the epistle at service-time, to prepare necessaries for ministration, and to assist the priest in ministration. The deacon’s duty is to read the gospel, and also to assist the priest in ministration. The priest’s part and office is, to minister sacraments, that is to say, baptism, penance, the Eucharist, and to sacrifice for the quick and the dead, anointing of the sick, and matrimony.

Others, numbering the seven sacraments, do quite overpass in silence the sacrament of order, and in place thereof mention the sacrament of priesthood, as Vaux; of bishopdom, as Hugh the cardinal; of archbishopdom, as W. Paris.

These seven orders, say some papists, as Lombard, are seven sacraments [Lib. IV. Dist. 24. cap. 1.]; which, added to the other six, make thirteen sacraments; and are from Christ and his apostles’ times, yea, were instituted even by Christ himself [Test. Rhem. Annot. Marg. p. 572. Ibid. Annot. Luke XXII. 19.].

Which their assertions are besides the word of God. For in the holy Scripture

Where can it be seen, that either orders, as some, can make one, or seven sacraments; or priesthood, as others think, is a sacrament? What element hath it? What form? What promise? What institution from Christ?

Where can any of those hideous titles of porter, exorcists, &c., be found ascribed to any minster of the New Testament? Or the manner of their creation, or offices established?

Some Papists themselves do write that all inferior orders are not grounded upon Scripture, but some of them come by tradition [Majoran. Clyp. Milit. Eccles. Lib. I. cap. 9.]. And Peter Lombard saith plainly, that five of the seven orders neither can be read in the word of God, nor yet were heard of in the primitive church [Lomb. Lib. IV. Dist. 24.].

Where is it appointed to the ministers of the New Testament only to minister sacraments? Or to minister more than two, viz. baptism, and the Lord’s supper?

By what one place of Scripture have priests authority to offer sacrifice, and that for the quick and the dead also?

Where, without extreme blasphemy, can they shew that our Saviour Christ was a porter, an exorcist, an acolyte, &c., and not always in his church a king, a prophet, and a priest?

Article XXV, Proposition VIII.

Matrimony is no sacrament.

XXV.VIII The exposition.

Matrimony is a state of life holy and honourable among all men [Hebrews 13v4.]. Howbeit to say that the same is a sacrament instituted, and that by Christ, as the Papists do, we cannot be induced, and that for divers reasons [Concil. Trid. Sess. 7. Can. 1. Test. Rhem. Annot. Eph. V. 32. Catech. Vaux, & Canis.].

For marriage, or the wedded state, was never commanded by God to be taken for a sacrament.

Again, it hath neither outward element, nor prescribed form, nor promise of salvation, as a sacrament should, and baptism and the Lord’s supper have.

Besides, matrimony may be entered into or not, at our discretion. But it is not at our choice to be partakers, or not to participate of the sacraments, if we may come by them.

Moreover, matrimony was ordained even by God himself in the time of man’s innocency [Genesis 2v24.] but the sacraments of the New Testament were instituted by Christ [Matthew 19v4, 5, 6.].

Finally, it was no sacrament to the fathers afore, and in the time of the law; and therefore is no sacrament to us.

Hereunto subscribe the churches of God elsewhere [Conf. Helv. I. Art. XX. XXXVII. & II. c. 19, 29. Basil. Art. V. Bohem. cap. 9. Gal. Art. XXIV. XXXV. Belg. Art. XXXIII. August. Art. II. V. VI. Saxon. Art. XII. XVIII. Wittenb. cap. 21, 26. Suevica, cap. 12, 15.]; all of us opposing ourselves against the manifold adversaries of this truth: whereof

Some have too highly conceived of the wedded state; such are the papists, when they will have it to be a sacrament, as hath been said; and such were the Vigilantian bishops, who would take no men into the clergy except they would be married first.

Others again too basely and badly think of matrimony, defending (some of them) how it is not meet

That any man or woman should marry at all; such were the Gnostics, the Marcionites, the Tatians, the Montanists, the Manichees, the Hieracites, and the Apostolics. [D. Jerom. adv. Vigil. c. 1. Epiphan. Euseb. D. August. de Hæres. August. Ibid. Epiphan.]

That any man or woman should twice marry, the husband or wife being dead; of this mind were the Catharans, Origen, and Tertullian. [D. August. de Hæres. In Hom. XIX. Tertul. libro de Monog.]

That some kind of persons should ever marry; as namely those which have taken holy orders, or be of spiritual kindred ^a; these errors the Papists do hold. [Test. Rhem. Annot. 1 Tim. III. 2. See more afterward, Art. XXXII.]

Lastly, that any person should be married but by popish priests; thinking all those men and women not lawfully married, which are coupled together by protestant ministers: and therefore have new-married such persons. So did the Papists both in the Low Countries, and in France. [Suuplication of the Pr. of Orange unto K. Philip. Calvin Epist. fol. 266, and Chronicle of France.]

^a Petrus Lombard, Lib. IV. Dist. 42. By spiritual kindred, which is between the party that is baptized, or confirmed, and his godfathers and godmothers, and also between the godfather or godmother, and the parents of the child so baptized, or confirmed, matrimony may not be either contracted, or continued.─Canis. Catech. cap. 4.

Article XXV, Proposition IX.

Extreme unction is no sacrament.

XXV.IX The exposition.

The Papists do take anoiling of the sick (which they call extreme unction) for a sacrament: whereof (as they write)

The matter is oil hallowed by a bishop, wherewith the sick person is anoiled upon the eyes, ears, mouth, nose, hands, and feet.

The form is the words which the priest speaketh, when he doth anoint the sick person in the foresaid places, saying, “By this oil God forgive thee thy sins which thou hast committed by thine eyes, nose, ears, and mouth, by thine hands, and by thy feet: all the angels, archangels, patriarchs, prophets, apostles, evangelists, martyrs, confessors, virgins, widows, infants, heal thee.”

The minister thereof usually is a priest, but may be any other Christian.

The effect of anoiling is to purge and put away venial sins, committed by misspending of our senses; as also sins forgotten.

In this antichristian doctrine many errors be contained. For,

In respect of the matter, the Papists make of greasy matter a spiritual ointment; whereas there is none ointment spiritual but the Holy Ghost.

In respect of the form, the only propitiator and mediator between God and man, Christ Jesus, is blasphemed, and the merit and power of his death ascribed unto greasy oil. Besides, Christ is not acknowledged for the only Saviour of mankind, and physician of our souls; but other physicians be called upon besides him.

In respect of the minister, they hold how any man hath power to forgive sins; which belongeth unto God alone: also, that other men, yea women (and not the ministers of the word only) may be ministers of the sacraments.

In respect of the effect, they teach us (which is utterly untrue) that neither all sins be mortal, nor that Christ hath cleansed such as be his from all their sins by his precious blood.

Article XXV, Proposition X.

The sacraments are not to be abused, but rightly to be used of us all.

XXV.X The proof from God’s word.

In the word of God the right use of the sacraments, and the ends of their institution, are evidently set down. For,

Concerning baptism, Christ he saith, “Teach all nations, baptizing them,” [Matthew 28v19.] &c. He that shall believe, and be baptized, shall be saved. [Mark 16v16.]

Touching the Lord’s supper, saith our Saviour, of the bread, “Take, eat,” &c., and of the cup, “Drink ye all of it;” [Matthew 26v26, 27.] and Saint Paul, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” [1 Corinthians 10v16.]

This truth do the churches reformed by their confession subscribe unto. [Conf. Helv. I. Art. XXII. & II. cap. 20, 21. Bohem. cap. 11, 13. Gal. Art. XXXV. XXXVIII. Belg. Art. XXXIV. XXXV. August. Art. II. IX. Saxon. Art. XIII. XV. Wittenb. cap. 10, 19. Suevica, cap. 13, 18.]

XXV.X The errors and adversaries unto this truth.

Then greatly do they sin, who either do not use the sacraments at all, as do the Schwenkfeldians [See in this Art. Prop. I.]; or minister them but into whom they list; so is baptism of the Serventians and Anabaptists ministered only unto elder persons, and denied unto infants [Calv. Epist. p. 118. Sleidan. comment. Lib. VI.]; and so is the same sacrament of the Marcionites ministered unto single persons, but denied unto married folks. [Tertul. contra Marcion. Lib. I. & IV.]

Or do abuse them. So abused is baptism by them who baptize things without reason, yea sometimes without life, or sense: so have the Papists baptized both bells and babels [Cypr. Valera, of the Pope, &c. p. 55.]; as the great bell of St John de Lateran, at Rome, by pope John the Fourteenth, who named it John, after his own name, and the great bell of Christchurch, in Oxford, which Dr Tresham, the vice-chancellor, named Mary [D Humfred. in vita Juelii, p. 81. D Morison, de Deprav. Re Orig. p. 24.]; babels, as the duke of Alva’s chief standard, which he used in the Low Countries, was baptized by Pius Quintus, an. 1568, and called Margaret by the said popes: and so the Cataphrygians baptized the dead bodies of men [Philastrius.].

Again, baptism was abused by the Marcionites, when they baptized the living for the dead, also by the Novatians; and Papists, when they rebaptized infants afore baptized, as they termed them, by heretics. [Tertul. contra Marcion. Lib. IV. D. Cyprian. ad Jubaian. See Art. XXIII. prop. 3.]

And so abused was the Lord’s Supper by certain heretics, condemned in a council at Carthage [Conc. Carthag. 3. Can. 6.], whose manner was to thrust the sacrament into the mouths of dead men; and is by the Papists, whose guise is to use it magically, as a salve against bodily sickness and adversity; also to carry the same about pompously and superstitiously in the open streets, to be adored of the beholders. [Articles of the peace between Spain and England, anno 1604. Article II. concerning a Moderation. See more in the Article of Baptism, the Lord’s Supper: also Article XXVIII. prop. 5.]

Article XXV, Proposition XI.

All which receive the sacraments receive not therewithal the things signified the sacraments.

XXV.XI The proof from God’s word.

We read in the holy Scripture, that

Some persons do receive the sacraments, and the things signified by the sacraments, which are the remission of sins, and other spiritual graces from God: and so received was the sacrament of baptism of Cornelius; and the Lord’s supper, of the good disciples, and the godly Corinthians. [Acts 10v47. Matthew 26v26, &c. 1 Corinthians 11v22.]

Some again receive the sacraments, but not the things by them signified: so received was baptism of Simon Magus, and the Lord’s Supper of Judas; and so receive the atheists, libertines, and impenitent persons. [Acts 8v13. John 13v26. 1 Corinthians 11v27, &c.]

And some receive not the sacraments at all, and yet are partakers of the things by the sacraments signified: such a communicant was the thief upon the cross. [Luke 23v43, 44.]

This maketh us to conceive well both of those men and women, which would, and yet cannot, communicate in the public and christian assemblies, and of the children of christian parents, which depart this world unbaptized.

Furthermore, it is apparent how

Salvation is promised to such as are baptized; yet not simply in respect of their baptism, but if they do believe. [Mark 16v16.]

Again, St Paul saith, “Whosoever shall eat the bread, or drink the Cup of the Lord unworthily, shall be guilty of the body and blood of Christ.” [1 Corinthians 11v27.]

And this the purer churches everywhere do acknowledge. [Conf. Helv. I. Art. XX. & II. cap. 19, 21. Basil. Art. V. VI. Bohem. cap. 11, 13. Gal. Art. XXXIV. XXXVI. XXXVII. Belg. Art. XXXIII. XXXV. August. Art. III. XIII. Saxon. Art. XIII. XIV. Wittenb. cap. 10. Suevica, cap. 17.]

XXV.XI The errors and adversaries unto this truth.

The Papists therefore be in a wrong opinion, which deliver that

The Sacraments are not only seals, but also causes of grace; and [Test. Rhem. An. 1 Pet. III. 21.]

The sacraments do give grace, even because they be delivered, and received, ex opere operato. [Ibid. Annot. Marg. p. 357.]

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Article XXVI: Of the unworthiness of the ministers, which hinders not the effect of the sacraments.

Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the Word and Sacraments: yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, (1) we may use their ministry, both in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such, as by faith, and rightly, do receive the sacraments ministered unto them; which are effectual, because of Christ’s institution and promise, although they be ministred by evil men.

Nevertheless, it appertaineth to the discipline of the Church, that (2) enquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgment be deposed.

Article XXVI: The Propositions.

The effect of the word and sacraments is not hindered by the badness of ministers.
Evil ministers are to be searched out, convicted, and deposed; but orderly, and by the discipline of the church.

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[1] Notes
[2] Go
[3] Here

Article XXVI, Proposition I.

The effect of the word and sacraments is not hindered by the badness of ministers.

XXVI.I The proof from God’s word.

Of the ministers ecclesiastical the church is to conceive neither too sinisterly, as though their unworthiness could make the word and sacraments the less effectual to such as worthily do hear, and receive them: nor, on the other side, too highly, as if the dignity of their calling were cause good enough, that what they do, or say, ex opere operato, take happy effects.

These things from the Scriptures are manifest; which teach us, that wicked ministers, even the scribes and Pharisees sitting in Moses’ chair [Matthew 23v2, 3.], and preaching Christ, though through envy, strife, and contention, are to be heard [Philippians 1v15.]; and many administer the sacraments, as did the ordinary priests among the Jews, whereof very many, both afore and after that our Saviour came into the world, were most wicked men [1 Corinthians 4v1. 1 Corinthians 3v9.]: and the best are but the ministers of God, and God’s labourers.

Also the purer churches bear witness hereunto. [Conf. Helv. I. Art. XV. XX. XXII. Helv. II. c. 18, 21. Bohem. cap. 11, 12. Gal. Art. XXXIII. XXXV. August. Art. VIII. Saxon. Art. XI. XIII. Wittenb. Art. XXXI. Suevica, Art. XIII.]

Neither is he (whosoever) that planeteth any thing, neither he that watereth; but God that giveth the increase, saith St Paul [1 Corinthians 3v7.]. And a sign of a good spirit is it to gegard not so much who speaketh or ministereth, as what is uttered and offered from God.

XXVI.I The errors and adversaries unto this truth.

The due consideration of the premises will both settle us the more firmly in the truth, and make us the more carefully to abhor all adversaries thereof; as in old time were the Donatists and the Petilians, who taught that the sacraments are holy when they be administered by holy men, but not else: also the Apostolics, or Henricians, who had a fancy that he was no bishop which was a wicked man. [D. August. in Psal. X. & XXXII. Idem contra Petil. Lib. I. c. 4. Magd. Eccles. Hist. Cent. 12. cap. 5, fol. 844. ]

Among the fathers also, Cyprian and Origen were not sound in this point. For Cyprian published, that no minister could rightly baptize who was not himself endued with the Holy Ghost; he further delivered, that whosoever do communicate with a wicked minister do sin. [D. Cyprian. Epist. Lib. I. Lib. ad Mag. Ep. 6. Ibid. Epist. 4.]

Origen held, that in vain did any minister either bind or loose who was himself bound with the chains of sin and wickedness [Origen. in Matt. Tract. 1.].

Such adversaries in our time be the Anabaptists, the Family of Love, the Disciplinaries (usually termed Puritans), the Sabbatarians, the Brownists, and the Papists. For

The Anabaptists will not have the people to use the ministry of evil ministers; and think the service of wicked ministers unprofitable, and not effectual; affirming, that no man, who is himself faulty, can preach the truth to others.

The Family of Love do say, that no man can minister the upright service or ceremonies of Christ but the regenerate: also, that wicked men cannot teach the truth.

The disciplinarian Puritans do bring all ministers which cannot preach, and their services, into detestation. For their doctrine is, that

Where there is no preacher there ought to be no minister of the sacraments.

None must minister the sacraments which do not preach.

The sacrament is not a sacrament if it be not joined to the word of God preached.

It is sacrilege to separate the ministration of the word preached from the sacraments.

Of these men’s opinions be the Sabbatarians among us. For their doctrine is to the common people, that, unless they leave their unpreaching ministers every sabbath-day, and go to some place where the word is preached, they do profane the sabbath, and subject themselves unto the curse of God.

So the Brownists: No man is to communicate (say they) where there is a blind or dumb ministry.

The Papists do cross this truth, but after another sort. For

Pope Hildebrand decreed, and commanded, that no man should hear mass from the mouth of a priest which hath a wife.

The Rhemists do publish how,

The sermons of heretics (and so term they all protestant ministers) must not be heard, though they preach the truth.

Their prayers and sacraments are not acceptable to God, but are the howling of wolves.

Article XXVI, Proposition II.

Evil ministers are to be searched out, convicted, and deposed; but orderly, and by the discipline of the church.

XXVI.II The proof from God’s word.

The wicked and evil ministers must not always be endured in the church of God. For they are the evil and unprofitable servants [Matthew 25v26. Matthew 28v9. Matthew 5v13.]; the eyes which do offend; the unsavoury salt; which are carefully to be seen unto, and, if admonitions will not serve, deposed; yet orderly, and by the discipline of the church. For that God, which appointed a government for the civil state, hath also given authority unto his church to punish offenders according to the quality of their transgressions. And so may we read in the word of God.

“Tell the church,” saith our Saviour. [Matthew 28v17.]

“Let such a one, by the power of our Lord Jesus Christ, be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus,” saith St Paul. [1 Corinthians 5v4, 5.]

So the neighbour churches. [Helv. 2. c. 18. Bohem. cap. 9. Saxon. Art. XI. Suevic. Art. XIII.]

XXVI.II Adversaries unto this truth.

Then deceived, and out of the way, are the Brownists and Barrowists; which are of mind, that

Private persons in themselves have authority to depose unmeet ministers, and to punish malefactors. [R. H. in Psal. CXXII. p. 117.]

Every particular member of a church in himself hath power to examine the manner of administering the sacraments, &c., [Barr. Discov. p. 36.] to call men unto repentance, &c., to reprove the faults of the church, and to forsake that church, which will not reform her faults upon any private admonition. [Giff. Repl. unto Bar. & Gr. in the end.]

For want of the due execution of discipline against persons offending, and malefactors, both women may leave their husbands (as some have done), and husbands their wives, and go where it is in force. [Brown. Tract. of the Life and Mann. Bredw. Detect. p. 122.] See more in Article XXXIII. Proposition I.

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Article XXVII: Of Baptism.

(1) Baptism is not only a sign of profession, and mark of difference, whereby christian men are discerned from other that be not christened, but (2) it is also a sign of Regeneration, or New-birth, whereby, as by an instrument, they that receive baptism rightly, are graced into the church, the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto God.

(3) The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

Article XXVII: The Propositions.

Baptism is a sign of profession, and mark of difference, whereby Christians are discerned from other men that be no Christians.
Baptism is a sign or seal of regeneration, or new birth of Christians.
Infants and young children, by the word of God, are to be baptized.

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[1] Notes
[2] Go
[3] Here

Article XXVII, Proposition I.

Baptism is a sign of profession, and mark of difference, whereby Christians are discerned from other men that be no Christians.

XXVII.I The proof from God’s word.

How the sacraments are tokens; and therefore that baptism is a sign of the true church, which be Christians, it is apparent from God’s word in the fifth proposition of the nineteenth article aforegoing; and the same do the churches of God acknowledge. [Conf. Helv. I. Art. XX. & II. cap. 19, 20. Basil. Art. V. sect. 2. Gal. Art. XXXV. Belg. Art. XXXIV. August. Art. XIII. Saxon. Art. XII.]

XXVII.I Errors and adversaries unto this truth.

This declareth us to be sound Christians, and

Not Nazarenes, who were with the Jews circumcised, and baptized with Christians, and so (as Jerome writeth of them) were neither Jews nor Christians. [D. Jerom. in Epist. ad Aug. de Hæres.]

Not Manicheans, which baptize not any. [D. August.]

Not false Christians [1 Corinthians 15.], or Marcionites, which did baptize the living for the dead. Which Marcionites also denied baptism unto all married persons, and baptized none but persons single, virgins, widows, and women divorced from their husbands. [Tertul. contra Marc. Lib. IV. Tertul. Ibid.]

Not Origenists, who maintain a baptism by fire; as also that after the resurrection of our bodies we shall have need of baptism. [Origen. in Luc. Hom. 14.]

Not of Matthew Hamant’s opinion (that Norfolk heretic), which stood in it to the death, that baptism is not necessary in the church. [Holinsh. Chr. fol. 1299.]

Not Anabaptists, which number baptism among things indifferent, and so to be used, or refused, at our discretion. [Bulling. contra Anabapt. Lib. II. cap. 4.]

Not Familists, which say there is no true baptism but only among themselves. [H. N. I. Exhort. cap. 7.]

Not Papists, who both baptize bells and babels, as afore hath been shewed, Article XXV. Proposition X., and also make the vow and profession of the monachal, or life of a monk, as good a token of Christians as baptism. [T. Aquinas, 2. 21. De Ingr. Relig. p. 119.]

Article XXVII, Proposition II.

Baptism is a sign, or seal of the regeneration, or new birth, of Christians.

XXVII.II The proof from God’s word.

Baptism of St Paul is called the washing of the new birth [Titus 3v5.], of others the sacrament of the new birth, to signify how they which rightly (as all do not) receive the same, are ingrafted into tho body of Christ, as by a seal be assured from God that their sins be pardoned, and forgiven, and themselves adopted for the children of God, confirmed in the faith, and do increase in grace, by virtue of prayer unto God. [See afore, Article XXV. Proposition 11. 1 Corinthians 12v13. Acts 2v38. Titus 3v5. Mark 16v16. Acts 2v41, 42.]

And this is the constant doctrine of all churches protestant and reformed. [Conf. Helv. I. Art. XXI. & II. cap. 20. Bohem. cap. 12. Gal. Art. XXXV. Belg. Art. XXXIV. Augustana, Art. IX. Saxon. Art. XIII. Wittenb. cap. 10. Suevica, cap. 19.]

XXVII.II Errors and adversaries unto this truth.

But no part of the true church thinketh, as did many old heretics, viz. that

The baptized of the orthodoxal ministers are to be rebaptized, as said the Novatians. [Cyp. ad Jub.]

Original sin is not pardoned in infants, as said the Pelagians, because they have no such sin in them at all. [D. August. de pec. mer. Lib. c. 20.]

Only sins past, and not sins future, or not yet committed, are by baptism cleansed; as the Messalians held. [Theod. Diminder. cap. de Bap.]

Being once baptized, we can no more be tempted; as thought the Jovinians: which was the error also of the Pelagians. [Magd. Eccles. Hist. Cent. IV. cap. 5, fol. 381.]

The baptism of water is now ceased, and the baptism of voluntary blood by whipping is come in place thereof, without which none can be saved; as the Flagelliferans published. [Gerson, Tract. contra Flagel.]

We also condemn the opinion

Of tho Russes, that there is such necessity of baptism, as that all that die without the same are damned. [Russia Com. weal, chap. 23, p. 98. B.]

Also of the Bannisterians, which say, that the water at baptism is not holy in respect that it is applied to an holy use; and that the ordinary and common washings among the Turks and Jews, is the same to them that baptism is to us. [Bannister’s Errors, printed by T. Man.]

Likewise of the Family of Love, which conceive basely of this sacrament, calling it in derision, “elementish water,” and of no better validity, or virtue, than common water. [H. N. Evang. c. 19. sect. 5, 6.]

Also the Anabaptists, who ascribe no more unto baptism than unto any other thing civilly discerning one man from another: and say, that the sacraments of the New Testament are no instruments to raise or confirm faith. [Althamer. Concil. loc. Pugnan. loc. 131.]

And lastly, of the Papists who maintain, that

Baptism serveth to the putting away of original sin only.

Baptism bringeth grace, even ex opere operato.

Article XXVII, Proposition III.

Infants and young children, by the word of God, are to be baptized.

XXVII.III The proof from God’s word.

Although by express terms we be not commanded to baptize young children, yet we believe they are to be baptized, and that for these, among other reasons:

The grace of God is universal, and pertaineth unto all; therefore the sign or seal of grace is universal, and belongeth unto all, so well young as old.
Baptism is unto us as circumcision was unto the Jews: but the infants of the Jews were circumcised; therefore the children of Christians are to be baptized.
Children belong unto the kingdom of heaven, and are in the covenant; therefore the sign of the covenant is not to be denied them. [Matthew 19v14.]
Christ gave in commandment that all should be baptized; therefore young children are not to be exempted. [Matthew 28v19.]
Christ hath shed his blood as well for the washing away the sins of children, as of the elder sort; therefore it is very necessary that they should be partakers of the sacrament thereof.

All christian churches allow of the baptism of infants. [Conf. Helv. I. II. cap. 20. Bohem. cap. 12. Gall. Art. XXXV. Belg. Art. XXXIV. August. Art. IX. Saxon. Art. XIII. Wittenb. cap. 10. Suevica, cap. 17.]

XXVII.III Adversaries unto this truth.

The premises declare, that

They slander us which say, that all Protestants deny the baptism of children to be necessary; and this is runagate Hill’s report. [Hill’s Quart. Reas. 14.]

They err which oppugn this truth; as do many persons, but not after one and the same sort. For

Some utterly deny that infants, or young children, are to be baptized; so did the Pelagians, the Heracleans, and the Henricians, and so do the Anabaptists, whereof said some, how baptism is the invention of pope Nicholas, and therefore naught: others, that baptism is of the devil; so thought Melchior Hoffman, so also do the Swermerians, (a sect among the said Anabaptists,) the Servetians, and the Family of Love, which doth hold that none should be baptized until he be thirty years old.

Others refuse to baptize not all, but some infants. So denied is baptism by the Barrowists unto the seed of whores and witches; by the Brownists, unto the children of open sinners; by the Disciplinarians, unto their children which subject not themselves (as Dudly Fenner saith) unto the discipline of the church, or obey not the presbyterial decrees ^a.

Others allow the baptism of infants, yet think those infants not lawfully baptized which are baptized either by the now ministers of the church of England; as the Brownists do think; or by Protestant ministers, as the Papists are of mind, witness their rebaptizing of infants in France, and in the Netherlands; or by unpreaching ministers, as the Disciplinarian Puritans do hold.

And others are of opinion, that non are to be baptized which believe not first.

Hence the Anabaptists: Infants believe not; therefore be not to be baptized. Hence the Lutherans ^b; Infants do believe; therefore to be baptized.

^a Sacramentorum autem primum pro natura sua administrari debet vel infantibus, vel adultis. Infantibus autem iis, qui sunt liberi eorum, qui sunt intra. Intra autem, qui ecclesiæ εύταξία se subjiciunt. ─ D. Fenner, Lib. V. Theol. cap. ult.

^b Declarent ubinam legerint, tam necessario esse copulandam cœlestis verbi prædicationem cum administratione sacramenti, ut nisi concio habeatur, renascentium lavacro infans adspergi non possit? ─ Querim. Eccl. (Lond. 1592.) p. 80. Heshus. de 600. Fr. Pontif. lo. 16.

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Article XXVIII: Of the Supper of the Lord.

The Supper of the Lord is not only (1) a sign of the love that Christians ought to have among themselves, one to another; but rather (2) it is a sacrament of our redemption by Christ’s death: insomuch that to such, as worthily and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. (3) Transubstantiation (or the change of the substance of the bread and wine) in the Supper of the Lord, cannot be proved by holy writ; but it is repugnant to the plain words of scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. (4) The body of Christ is given, taken, and eatn in the Supper, only after an heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith. (5) The sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

Article XXVIII: The Propositions.

The supper of the Lord is a sign of the love that Christians ought to have among themselves.
The Lord’s supper is a sacrament of our redemption by Christ’s death, and to them, which receive the same worthily by faith, a partaking of the body and blood of Christ.
The bread and wine in the Lord’s supper be not changed into another substance.
The body of Christ is given, taken, and eaten after an heavenly and spiritual, not after a carnal sort.
To reserve, carry about, lift up, or worship the sacrament of the Lord’s supper, is contrary to the ordinance of Christ.

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[1] Notes
[2] Go
[3] Here

Article XXVIII, Proposition I.

The supper of the Lord is a sign of the love that Christians ought to have among themselves.

XXVIII.I The proof from God’s word.

The supper of the Lord is a token of the love that Christians ought to have among themselves. For which cause it is called the Lord’s Table, the Lord’s Supper, a Communion of the body of Christ [1 Corinthians 10v21. 1 Corinthians 11v20.]; and they that partake thereof, though they be many, yet are but one bread, and one body. [1 Corinthians 10v16.]

This is the doctrine of all christian churches. [Conf. Helv. II. cap. 21. Basil. Art. VI. Bohem. cap. 13. Belg. Art. XXXV. Saxon. Art. XIV. Suevica, cap. 18.]

XXVIII.I The errors and adversaries unto this truth.

So think not those men, who either with heretic Hamant [Hollin. Chron. fol. 1299.] deny the use of the Lord’s supper to be necessary, or with the Rhemists rail on it and the Protestants that use the same, calling it, “a profane and detestable table,” “the cup of devils.” [Test. Rhem. Annot. 1 Cor. X. 21.].

Article XXVIII, Proposition II.

The Lord’s supper is a sacrament of our redemption by Christ’s death, and to them which receive the same worthily by faith, a partaking of the body and blood of Christ.

XXVIII.II The proof from God’s word.

The sacrament of the Lord’s supper is to all Christians a sacrament of our redemption by Jesus Christ. For

“This is my blood of the new Testament which is shed for many for the remission of sins;” [Matthew 26v28.] “This is my body, which is given for you,” &c. [Luke 22v19, 20.] “This cup is the new Testament in my blood, which is shed for you,” saith our Saviour. [Mark 14v24.]

And to such as receive the same worthily, and by faith, it is the partaking of the body and blood of Christ. [1 Corinthians 11v24. 1 Corinthians 11v28, &c. 2 Corinthians 13v5. John 6v35. 1 Corinthians 10v16, 17.]

This is a truth openly both maintained and testified by the neighbour churches. [Confess. Helvet. I. Art. XXII. & II. cap. 21. Basil. Art. VI. Bohem. cap. 13. Gal. Art. XXXVII. Belg. Art. XXXV. August. touching the Mass, Art. I. III. Saxon. Art. XIV. Wittenb. cap. 19. Suevica, cap. 19.]

XXVIII.II The errors and adversaries unto this truth.

Diversely hath this proposition been oppugned. For

Some either denying, or not acknowledging, the benefit of so heavenly a sacrament, do say, how

It is to be received only for obedience sake to the prince’s commandment, but is of none effect to the perfect ones. An opinion of the Family’s.

It doth neither good nor hurt to the receivers. The Messalians’ error.

It doth much hurt and no good, to participate the Lord’s supper among Protestants, say the Papists ^a.

It is no sign assuring us that all our sins through Christ are pardoned. For only venial and mortal sing are thereby remitted, and we must always doubt of the forgiveness of our sins, say the same Papists. [Catec. Trid. Concil. Trid. Sess. 6, cap. 9.]

Others do teach, that

It can profit such as have no faith, as babes and infants; in which errors be the Russians; yea, the dead bodies of men. [Alex. Guag. de Relig. Mosc. p. 268. Concil. Carthag. 3. Can. 6.]

It can benefit such as receive it not at all, if on their behalf it be administered; as persons absent upon the seas, in the wars, yea, and dead; and present too, when yet they participate not, but the priest for them. These errors the Papists defend.

^a What can the Protestant churches afford you? &c. the communion? O poisoned cup! better it were for you to eat so much ratsbane than the polluted bread, and to drink so much dragon’s gall, or viper’s blood, than the sacrilegious wine. ─ Garnish of the Soul, &c. Printed at Antwerp, an. 1596, by Joach. Tro. (In the Pref. to the Catholique-lyke Protestantes.)

Article XXVIII, Proposition III.

The bread and wine in the Lord’s supper be not changed into another substance.

XXVIII.III The proof from God’s word.

Transubstantiation, or the change of the substance of bread and wine in the supper of the Lord, we do utterly deny; and the reasons moving us thereunto are, for that it is repugnant to the plain words of the scripture. For

“I will not drink henceforth of this fruit of the vine,” saith our Saviour Christ [Matthew 26v29. Mark 14v25.]. Which fruit had it really been either the blood, or, by way of concomitance, the very body and blood of Jesus Christ, then our Lord had eaten himself; which is not only blasphemous to be spoken, but also impossible to be done, and directly against the word of God, where commandment is often given, that the blood with flesh (not of beast, much less of man) must not be eaten. [Genesis 9v4. Leviticus 17v14.]

“The heaven must contain Jesus Christ until the time that all things be restored,” saith St Peter. [Acts 3v21.] If Christ therefore corporeally, according to his humanity, be in heaven, then is he not in the sacrament.

“As often as ye shall eat this bread (not Christ’s real body) and drink this cup (not the real blood of Christ) you shew the Lord’s death till he come;” saith StPaul. [1 Corinthians 11v20.] Therefore he is not come; which he must be, being under the forms of bread and wine.

Transubstantiation besides overthroweth the nature of the sacrament. For where there is no element there can be no sacrament. Because God’s word coming unto the element maketh a sacrament.

Finally, it hath been the occasion of much superstition and idolatry. For from hence proceeded the reservation of the transubstantiated bread for sundry superstitious purposes: hence the adoration of the bread, even as God himself, 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 moved all the churches reformed to shew their detestation hereof, both by their sermons and writings. [Conf. Helv. I. Art. XXII. & II. cap. 21. Basil. Art. VI. Bohem. c. 13. Wittenb. c. 19.]

XXVIII.III The errors and adversaries unto this truth.

Abominable therefore be the popish errors, viz. that

In the Eucharist there is not the substance of bread and wine, but only the mere accidents and qualities. [Concil. Trid. Sess. 13, Can. 2.]

Substantially and really the body and blood, together with the soul and divinity of our Lord Jesus Christ, and therefore whole Christ, is contained in the Sacrament Eucharistical. [Test. Rhem. An. Matt. XXVI. 26.]

Under each kind, and under every part of each kind severally, whole Christ is comprised. [Concil. Trid. Sess. 13, can. 3. Vaux Cat. c. 4.]

After the consecration in the wonderful sacrament of the Eucharist the body and blood of our Lord Jesus Christ is [Conc. Trid. Sess. 13, can. 6.]; and that not only in the use, while it is taken, but afore also, and after in the hosts, or consecrated pieces, reserved remaining after the communion.

In the holy sacrament, Christ, the only-begotten Son of God, is to be adored with the very worship of Latria. [Concil. Trid. Sess. 13, can. 6.]

Marcus also, that detestable heretic, held, that the wine of the Lord’s supper was converted into blood. [Epiphan. Hæres. 34.]

Article XXVIII, Proposition IV.

The Body of Christ is given, taken, and eaten, after an heavenly and spiritual, not after a carnal sort.

XXVIII.IV The proof from God’s word.

The regenerate have in them a double life, one carnal, the other spiritual.

The life carnal and temporary they brought with them into this world: the spiritual was given unto them afterward in their second birth through the word. [1 Peter 1v23.]

The life carnal and corporal is common to all men, good and bad, and is maintained and preserved by earthly and corruptible bread, common also to all and every man. The life spiritual is peculiar only to God’s elect, and is cherished by the bread of life which came down from heaven, which is Jesus Christ [John 6v51.], who nourisheth and sustaineth the spiritual life of Christians, being received of them by faith [John 6v35.].

Which spiritual bread, that he might the better represent, he hath instituted earthly and visible bread and wine, for a sacrament of his body and blood. Whereby he doth testify, that as verily as we receive the bread with the hands, and chew the same with the teeth and tongue, to the nourishing of this life temporal, even so by faith (which is in place of hands and mouth to the soul) we verily receive the true body, and the true blood of Christ, our only Saviour, to the cherishing of the spiritual life in our souls.

And herein there is a goodly consent with the most of the reformed churches and us. [Conf. Helv. I. Art. XXII. & II. c. 21. Basil. Art. VI. Bohem. c. 13. Gal. Art. XXXVI. Belg. Art. XXXV.]

XXVIII.IV The errors and adversaries unto this truth.

Jointly we withstand the adversaries thereof whosoever; as the Capernaites, which thought the flesh of our Lord might be eaten with corporal mouths.

The Synusiasts, or Ubiquitaries ^a, which think 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 every communicant, is eaten corporally and received into the belly.

The Metusiasts and Papists ^b, which believe the substance of bread and wine is so changed into the substance of Christ his body, as nothing remaineth but the real body of Christ, besides the accidents of bread and wine.

The Symbolists, Figurists, and Significatists, who are of opinion that the faithful at the Lord’s supper do receive nothing but naked and bare signs.

^a Aliqui μετουίασιν fugimus, sed in cognatum delabimur συνουσίασιν, pani et vino substantiam equidem relinquendo, sed corporale Christi corpus ita coaduniendo, ut substantia substantiam vel localiter, vel definitive, vel repletive, vel omnibus istis modis simul contineat: quod ipsum profecto nil est aliud, quam Transubstantiationis quoddam quasi involucrum, &c. ─ Jezler De Diutur. bell. Euchar. (Tigur. 1584) p. 18. a.

^b After consercration there is neither bread nor wine left in this sacrament, saith Vaux in his Catech. By virtue of the words of consecration the substance of bread is turned and changed into the very body of Christ; and the substance of wine is turned into the blood of Christ, the Holy Ghost working by a divine power, sot hat CHrist is wholly under the form of bread, and in every part of the Host, being broken, Christ is wholly: also under the form of wine and every part thereof, being separated, Christ is wholly. ─ Canis. Catech. c. 4. Romaneses introduxerunt μετουσσίασιν, vos (Lutherani) συνουσίασιν, ejus sororem, et plurimorum errorum matrem, πανταχότητα. ─ Jezler. De Diutur. bell. Euchar. (ut supra) p. 31. b.

Article XXVIII, Proposition V.

To reserve, carry about, lift up, or worship the Sacrament of the Lord’s Supper, is contrary to the ordinance of Christ.

XXVIII.V The proof from God’s word.

The true and lawful use of this sacrament hath been afore set down; and therefore it may suffice us to be remembered, how the Lord’s supper was ordained that the bread should only be broken, and eaten, the cup should only be given, and drunken; and all this done in remembrance of Christ. [Matthew 26v26. Mark 14v22. Luke 22v19. 1 Corinthians 10v16, & 11v2. Matthew 26v27. Mark 14v23. Luke 22v17. 1 Corinthians 11v25. Luke 22v19. 1 Corinthians 11v24, 25.]

And so also testify the churches reformed. [Conf. Helv. II. cap. 21. Basil. Art. VI. Bohem. cap. 13. August. de Missa, Art. I. Saxon. Art. XIV. Wittenb. cap. 19.]

XXVIII.V The errors and adversaries unto this truth.

But, contrary to the institution of Christ, the Papists abuse the holy sacrament. For [Concil. Trid. Sess. 13. cap. 6.]

They reserve the same [Ibid. Can. 6.]; and not only so, but take it to be a catholic, a pious, and a necessary custom, so to reserve it. And besides, they think every piece and particle of the sacrament so reserved is the very body of Christ.

They carry it about, both unto sick folks; hence saith the Festival [Festival, 4 Sermons, fol. 170. B.], “As often as any man seeth that body at mass, or borne about to the sick, he shall kneel down devoutly, and say his Pater noster, or some other good prayer in worship of his sovereign Lord.”

And also through cities and towns. For whensoever the pope goeth any journey, the sacramental bread is carried before him on an ambling jennet; as the Persian kings have before them carried their Orsmada, or holy fire ^a.

In Spain, even at this day, in the time of the peace between the two mighty kings of Great Britain and Spain, those Englishmen, as meeting the sacrament in the streets will neither do reverence thereunto, nor go aside, nor turn into some house, do fall into the danger of the not holy, but bloody inquisition. [Act of the Peace, &c. anno 1604, Art. II. in the end touching a moderation, &c.]

They worship it, and for the same have ordained a certain set and solemn feast, called Corpus Christi day, on which the sacrament is borne about, lifted up, and most idolatrously adored. [Concil. Trid. Sess. 13. cap. 5.]

^a See Cerem. Pontif. Lib. I. When the pope goeth from one people to another, he sendeth before him, yea, and sometime a day or two days’ journey, his sacrament upon an horse, carrying at his neck a little bell, accompanied with the scum and baggage of the Roman court. Thither go the dishes and spits, old shoes, cauldrons and kettles, and all the scullery of the court, whores, and jesters. Thus the sacrament arriveth, with this honourable train, to the place whither the pope is to come: it there awaiteth his coming, and when the master is known to approach near the people, it goeth forth to receive him. So Cypr. Valera, a Spaniard, in his treatise Of the Pope and his Authority, p. 17.

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Article XXIX: Of the Wicked which do not eat the body and blood of Christ in the use of the Lord’s Supper.

The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ, but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing.

Article XXIX: The Proposition.

The wicked, and such as be void of a lively faith, do not eat the body, nor drink the blood of Jesus Christ, in the use of the Lord’s supper.

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XXIX.I The proof from God’s word.

St Paul doth shew [1 Corinthians 11v28. 1 Corinthians 11v29. 1 Corinthians 10v21.] how the supper of the Lord is received of some worthily, which do examine and judge themselves, and discern the Lord’s body, as also do abstain from the table of devils. How these do participate of the body and blood of Christ, it hath already been shewn in the last-mentioned Article, Proposition IV.

Again, of others the same is unworthily received; that is to say, which themselves do not examine, nor judge, neither discern the Lord’s body, and do communicate at the table of the Lord and at the table of devils [1 Corinthians 11v27, 29. 1 Corinthians 11v28, 31. 1 Corinthians 11v29. 1 Corinthians 10v21.]. These may receive the sacrament, but not the true body of Christ. The reasons be, for that

They lack the wedding-garment, which is faith, and the righteousness of Christ. [Matthew 22v11, 12.]

They are no members of the true church, the head whereof is Jesus Christ. [Ephesians 4v15, &c.]

They have no promise of heavenly refreshing, because they are without a lively faith. [John 6v35.]

Therefore they procure unto themselves most heavy punishments; as diseases, death, guiltiness of the body and blood of Christ, and therewith damnation. [1 Corinthians 11v27.]

Of this judgement be other churches, Christian and reformed besides. [Conf. Helv. in the declaration of the Lord’s supper. Helv. II. cap. 21. Basil. Art. VI. Bohem. cap. 13. Gal. Art. XXXVII. Belg. Art. XXXV.]

XXIX.I The errors and adversaries unto this truth.

The adversaries of this doctrine are

The Ubiquitaries, both Lutheran [Sturmius, Anti-Pap. 4, par. 1, p. 58.] and popish [Test. Rhem. Annot. 1 Cor. XI. 27.]; they saying the very body of Christ, at the Lord’s supper, is eaten as well of the wicked as of the godly; these affirming, that all communicants, bad and good, do eat the very and natural body of Christ Jesus; they saying that the true and real body of Christ, in, with, under the bread and wine, may be eaten, chewed, and digested, even of Turks, [So reporteth Sturmius in his Anti-Pap. 4, par. 2, p. 106.] which never were of the church; and these maintaining, that under the form of bread the same true and real body of Christ may be devoured of dogs, hogs, cats, and rats. [Alex. Hales, par. 4, q. 45, & D. Thom. par. 3, q. 8, Art. III.]

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Article XXX: Of both kinds.

The cup of the Lord is not to be denied to the lay-people; for both the parts of the Lord’s Sacrament, by Christ’s ordinance and commandment, ought to be ministered to all Christian men.

Article XXX: The Proposition.

The people must be partakers, not only of the bread, but also of the wine, when they approach unto the Lord’s table.

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XXX.I The proof from God’s word.

Our Lord and Saviour Christ hath so instituted his supper, as he will have not only the bread, but also the cup, to be delivered unto all communicants. So find we in the word of God, namely,

That the bread must be given to all, and eaten of all. [Matthew 26v26. Mark 14v22. Luke 22v19. 1 Corinthians 10v16, & 11v23, 24, 25.]

The cup is to be given to all, and to be drunken of all. [Matthew 26v27. Mark 15v23. Luke 22v20. 1 Corinthians 10v16, & 11v25.]

Hereunto subscribe the churches. [Conf. Helv. I. Art. XXII. & II. cap. 21. Bohem. cap. 13. Gal. Art. XXXVI. XXXVIII. Belg. At. XXXV. August. de Missa, Art. I. II. Saxon. Art. XV. Wittenb. cap. 19. Suevica, cap. 18.]

XXX.I The adversaries unto this truth.

“Though it be a man’s covenant, yet when it is confirmed, no man doth abrogate, or addeth anything thereunto.” [Galatians 3v15.] What impudency then, yea, what impiety, do they shew which alter this ordinance of God!

Some, by adding thereto: so added was unto the bread cheese by the Artotarites; blood by the Cataphrygians; the seed of man by the Manichees; unto the wine warm water by the Moscovites. [Epiphan. Philastrius. Aug. de Hær. J. Faber. de Relig. Moscov.]

Some, by taking therefrom: so the Encratites, the Tatians, the Severians, use no wine at all; the Manichees do minister only the bread [Epiphan. Theodoret. Epiphan. Leo, Ser. 4. Quadrages.]: the Papists, though they use both kinds, yet they always deny the cup unto the people, and unto priests also when they say not mass; affrming that [Concil. Trid. Sess. 5, cap. 1, & sess. 21, c. 1, 2, 3.]

The people, participating of the cup, thereby perceive no fruit of spiritual comfort, but receive to themselves damnation. [Censura Colon. p. 289.]

It is not by God’s, but man’s law, that lay-persons communicate, either in both kinds, or in one. [Ibid. p. 283.]

Notwithstanding that Christ instituted the sacrament to be received under both kinds, and the primitive church accordingly did so administer the same: Hoc tamen non obstante, yet, this notwithstanding, it is to be taken of the laity but under one kind. [Conc. Constan. Sess. 13.]

Some, by confounding the elements. So the Muscovites do mingle bread and wine together [Surius Comment. an. 1501, p. 31. Catec. Trid.]; and the Papists make a mixture of wine and water, maintaining that water must be mixed with wine at the consecration of the blood, and that the mixture of water with wine without sin cannot be omitted. [Ibid.]

Some, by changing the elements. So the Aquarians, and the Hydroparastatites, for wine, administered and gave water unto the people. [Theodoret.]

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Article XXXI: Of the one Oblation of Christ finished upon the Cross.

The offering of Christ once made (1) is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore (2) the sacrifice of the masses, in the which it was commonly said that the priests did offer Christ for the quick and the dead to have remission of pain and guilt, were blasphemous fables, and dangerous deceits.

Article XXXI: The Propositions.

The blood of Jesus Christ once shed for mankind upon the cross is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world.
Sacrifices of the mass are most blasphemous fables and dangerous deceits.

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Article XXXI, Proposition I.

The blood of Jesus Christ once shed for mankind upon the cross is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world.

XXXI.I The proof from God’s word.

Of the benefits redounding unto mankind by Christ’s offering up of himself upon the cross, we have in sundry places afore spoken, and by the word of God proved him to be the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual. [See Article II, Proposition 4. Article XXII, Proposition 2. Article XXVIII, Proposition 2.] [Acts 20v28. Romans 5v6, &c. Galatians 3v13. 1 Corinthians 6v28. 1 Peter 1v18, 19. Acts 10v43. Romans 3v25. Hebrews 9v12, &c. 28. 1 John 2v2. 1 John 4v10. John 1v29. 1 Peter 3v18. 1 John 1v7.]

Hereunto the churches of God bear witness. [Conf. Helv. I. Art. XI. & II. cap. 11, 15. Basil. Art. IV. Bohem. c. 6. Gal. Art. XIII. XVI. XVII. Belg. Art. XX. XXII. August. Art. XXXIV. Saxon. Art. III. Wittenb. c. 2, 5. Suevic. c. 2, 3.]

XXX.I Errors and adversaries unto this truth.

Hereby it is evident to the eyes of all godly persons, that most accursed be the errors of them which do affirm that

From the beginning of the world until the fifteeth year of the Emperor Tiberius [Epiphan.] none at all were saved. The error of the Manes the heretic.

Man’s body is not capable of happiness, but the soul only; and yet no souls shall be saved but their own, said the Marcionites. [D. Iren. Lib. I. cap. 29.]

All men and women that sin after baptism are undoubtedly damned. In this error were the Montanists and the Novatians. [D. Jerome. ad Marcel. Lib. II.] [D. Cyp. Lib. IV. Epist. 2.]

“Our salvation is of ourselves;” so said Melchior Hoffman, an arch-heretic. [Bullinger contra Anab. Lib. II. cap. 13. Hollinsh. Chr. fol. 1299.]

Man is restored to grace of God’s mere mercy, without the means of Christ’s blood, death, and passion; one of Matthew Hamant’s blasphemous assertions.

The Saviour of men is Jesus Christ, a man, and came into the world to save no women, but men, say some Papists [Dial. of Div & Paup. 6, com. Jesuits’ Cat. 1. b. c. 10. p. 28, b.], and redeemed the superior world only, which is man, said Postellus the Jesuit: and yet not all men neither; for St Francis hath redeemed so many as are saved since his days, say the Franciscan friars [Conf. S. Fran.].

The Saviour of women, from her time till the end of the world, is St Clare, affirm one: and other Papists, as Postellus, saith it is one Mother Jane. [P. Mornæus, Tract. de Eccl. c. 9. Jesuits’ Cat. 1, b. c. 10.]

The Saviour of men and women is St Mary, through her virginity, say some; is St Christina, by her passion, say other Papists. [Dialogue of Dives and Paup. 6. com. c. 10. Dionys. Car. de 4. Hom. Novis. Art. 50.]

There is no suffcient sacrifice yet offered for the sins of the world; one of F. Ket’s errors. Christ hath satisfied, and was offered only for original sin; an error of Thomas Aquinas.

Sins actual and venial are taken away by sacred ceremonies, by a bishop’s blessing, by a priest’s absolution. [Test. Rhem. Annot. marg. pag. 258.]

Sins actual and mortal be remissed by a pardon from some bishop, or from the pope of Rome. [Ibid. Annot. Matt. X. 12. Vaux, Cat. cap. 4. See Article XXII, Proposition 2.]

Article XXXI, Proposition II.

The sacrifices of the mass are most blasphemous fables, and dangerous deceits.

XXXI.II The proof.

The Papists deliver how the mass is a sacrifice, a sacrifice propitiatory, a sacrifice propitiatory for the quick and the dead, the same propitiatory sacrifice that was offered by Christ himself upon the cross. [Test. Rhem Annotat.] [Matthew 24v15.] [Concil. Trid. Sess. 22. Can. 3. Catech. Trid. de 8.]

A sacrifice in which, by virtue of a few, even five words, (mumbled by a priest) Christ, even that Christ which hung upon the cross, is contained. [Eucharist. Concil. Trid. Ibid. Catech. Trid. Ibid. Concil. Trid. Sess. 3, Can. 4.]

A sacrifice, serving for all persons, quick and dead, to purge them from their sins, to ease them of their pains, to satisfy for their punishment, and for all necessities corporal and spiritual. [Conci. Trid. Sess. 22. cap. 2. Howl. 7. Reas.]

A sacrifice propitiatory of Jesus Christ really offered to God the Father, and that often, in the honour of dead saints. [Concil. Trid. Sess. 22, cap. 3, Sess. 22, can. 5.]

A sacrifice, wherein Christ is so gloriously, as it is to be adored, even with divine worship, both of priest and people. [Ibid. Sess. 13. cap. 5.]

A sacrifice meritorious to all them for whom it is offered, although they be not living, but dead; not present, but absent; not endued either with zeal or knowledge, but quite destitute of faith; and that ex opere operato. [Albert. Mag. de Sacr. Euch. Howl. 7. Reas.]

Hereby are we to note, first, blasphemous fables. For

It is a fable that the mass is a sacrifice, and that propitiatory; a fable, that a few words of a priest can change bread into a living body, yea, many bodies with their souls, and that of Jesus Christ, God and man; a fable, that one and the same sacrifice is offered in the mass which was offered on the cross; a fable, that the said mass is any whit profitable for the quick, much less for the dead.

Next, dangerous deceits. For hereby men are to believe that

Creatures may be adored; contrary to God’s word ^a.

Christ is often offered; contrary to the scripture ^b.

The priest offereth up Christ; contrary to the scripture ^c.

Sins be forgiven without blood; contrary to the scripture ^d.

Christ died not once, but dieth daily; contrary to the scripture ^e.

Faith is not necessary in communicants; contrary to the scripture ^f.

We are to adore Christ as always present; contrary to the scripture, where we are taught to remember him absent. [Luke 22v19. 1 Corinthians 11v25.]

The favour of God by money may be purchased from a priest; contrary to the scripture. [1 Peter 1v18, 19.]

All which their fables and deceits do tend to the utter abolishing of true religion. Therefore justly have we and our godly brethren abandoned the mass. [Conf. Helv. I. Art. XXII. & II. cap. 19, 21. Basil. Art. VI. Bohem. c. 13. Belg. Art. XXXV. August. de Missa, Art. I. Saxon. Art. XIV. Wittenb. cap. 19. Suevic. c. 19.]

Accursed then stand those Papists before God which take the mass to be the sacrifice of Christ’s body and blood, and “the only sovereign worship due to God in his church.” [ Concil. Trid. Sess. 6. Can. 2, & Catech. Trid. de Sacr. Euchar. Test. Rhem. Annot. Matt. XXIV. 15.]

^a Thou shalt not bow to them, nor serve them, Exodus 20v5.

^b By his own blood entered he in once unto the holy place, &c.

^c He offered up himself, Hebrews 7v27.

^d Without shedding of blood is o remission, Hebrews 9v22.

^e It is appointed unto men that they shall once die, Hebrews 9v27.

^f Without faith it is impossible to please God, Hebrews 11v6.

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Article XXXII: Of the Marriage of Priests.

Bishops, priests, and deacons (1) are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful also for them, (2) as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

Article XXXII: The Propositions.

By the word of God it is lawful for bishops, and all other ecclesiastical ministers, to marry at their own discretion.
It is lawful by the word of God for all Christian men and women to marry at their own discretion in the fear of God.

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Article XXXII, Proposition I.

By the word of God it is lawful for bishops, and all other ecclesiastical ministers, to marry at their own discretion.

XXXII.I The proof from God’s word.

Neither the single nor the wedded life is enjoined on any man, much less any calling of men, by the word of God. And that ecclesiastical ministers in particular may marry it is evident both from the Old and the New Testament.

From the Old Testament, both by the commandments given unto the priests for the choice of their wives [Leviticus 21v7.], and by the examples also of the religious priests, as Aaron, Eli, Zacharias, &c., and prophets, which were all married, as it is thought, except Jeremiah. [Leviticus 22v17. 1 Samuel 3v13. Luke 1v5.]

From the New Testament, by the words of St Paul, who saith, [1 Timothy 3v2, 4.] “A bishop must be the husband of one wife; one that hath children under obedience.” [Titus 1v5, 6.] “An elder must be unreprovable, the husband of one wife, having faithful children.” [1 Timothy 2v11, 12.] “Deacons must be the husbands of one wife; and have wives that be honest, not evil-speakers, &c.;” and by the example of Peter, Paul, yea, of the apostles, who were all married men, John the evangelist only except, as some think. [Matthew 8v14. Philippians 4v2. 1 Corinthians 6v5.]

All sincere churches and professors subscribe hereunto. [Conf. Helv. I. Art. XXXVII. & II. cap. 29. Basil. Art. I. sect. 1, 2. Bohem. c. 9, 1. Gal. Art. XXIV. August. de Abusu. Sazon. Art. XVIII. XXI. Wittenb. c. 21, 26. Suevica, c. 12.]

XXXII.I Adversaries unto this truth.

And none of God’s churches or people be of mind

Either of the Vigilantians, that all and every one of the clergy is necessarily to marry, or not to be admitted for a minister; [D. Jerom. advers. Vigil.]

Or of the Jovinians, whose elect or priests might not marry. [D. August. epist. 74.]

Or of the Papists, who teach that

From the apostles’ time it was never lawful for priests to marry. [Major. Clyp. milit. Eccles.]

The three orders of deacons, sub-deacons, and priests, are bound not to marry. [Test. Rhem. Annot. marg. p. 571.]

After orders, to marry it is not lawful; it is to turn back unto Satan, and apostasy. [Ibid. Annot. 1 Tim. III. 2. Ibid. Annot. 1 Tim. V. 15. Ibid. Annot. 1 Tim. III. 2.]

None may be a priest, though he will vow a single life, if he have been a married man.

For a priest to play the whore-master it is a less offence than to take a wife. [Sleid. Com. 1 Tim. V. 9. I. 4.] This was the speech of cardinal Campeius. And most infamous is the Romish clergy for their unclean and incontinent life. Hence written is it

Of pope Paul the Second,

Anxia testiculos Pauli ne Roma requiras:
Filia huic nata est; hæc docet esse marem.

Of pope Innocent the Eighth,

Bis quator nocens genuit puellulos,
Totidem sed et nocens genuit puellulas;
O Roma! possis hunc merito dicere patrem,

Of pope Alexander the Sixth,

Non spado Alexander fuerat, Lucretia nempe
Illius conjux, nata, nurusque fuit.

Of the priests,

Multi vos sanctos, multi vos dicere patres,
Gaudent, et vobis nomina tanta placent:
Ast ego vos sanctos non possum dicere; patres
Possum, cum natos vos genuisse sciam.

Of the Jesuits,

“With women ye lie not, but with males rather,
Speak, Jesuit, how canst thou be a father, &c.?” [Jesuits’ Cat. 2. B. cap. 5, p. 114, b.]

Article XXXII, Proposition II.

It is lawful by the word of God for all Christian men and women to marry at their own discretion, in the fear of God.

XXXII.II The proof from God’s word.

The Spirit of God saith unto men and women in all ages,

“Bring forth fruit, and multiply, and fill the earth.” [Genesis 1v27, 28.]

“Marriage is honourable among all men, and the bed undefiled.” [Hebrews 13v4.]

“To avoid fornication, let every man have his wife, and every woman have her husband.” [1 Corinthians 7v2.]

“If they cannot abstain, let them marry.” [1 Corinthians 7v9.]

Notwithstanding, in saying that Christians may marry at their discretion, the meaning is not that any may marry, if they think good, either within the degrees of kindred and affinity prohibited by wholesome laws; or without the consent of parents, or of others in the room of parents, if they be under tuition; or of others in the room of parents, if they be under tuition; or to other ends than God hath prefixed.

So testify with us the reformed churches. [Conf. Helv. I. Art. XXVII. & II. c. 29. Bohem. c. 19. Gal. Art. XXIV. August. de Abus. Art. IV. V. Saxon. Art. XVIII. Wittenb. cap. 21, 26. Suevica, cap. 2.]

XXXII.II Errors and adversaries unto this truth.

Greatly hath this truth been crossed and contradicted. For

Some leave it not to men and women’s discretions, but compel them, whether they will or no, to marry: so did the Ossenes. [Heyden, de Descript. urbis Huerosol. Lib. III.]

Some utterly condemn marriage; as did the Gnostics, the Hieracites, the Priscillianists, the Montanists, the Saturnians, the Arians, the Apostolics. [D. Irenæus. D. August. de Hæres. Leo, Epist. 93, cap. 7. Euseb. Epiphan. Philastr. Epiphan.]

Some allow of the wedded life, yet not in all sorts of persons. For

The Papists forbid all clergymen to marry: as also all godfathers, godmothers, and whosoever be of spiritual kindred. [1 Test. Rhem. An. 1 Tim. v. 9. See above, Art. XXV. Prop. 8.]

Some will have none to marry but virgins, and single persons; as the Henricians. [Magd. Eccl. Hist. Cent. 12, cap. 25.]

Some condemn all iteration of marriage, or twice marrying, the husband or wife being dead; such heretics were the Catharans, &c. [D. August. de Hæres.]

Some would have women, though married, to be all common, as the Nicolaitans, and Davi-Georgians. [D. Irenæus. Hist. David. Georgii]

Some will not marry according to God’s ordinance [Test. advers. Hermogen.], but think that one man, at one and the same time, may have many wivæ. In which error were the Hermogenianslå, and are the Ochinites. [Beza, epist. 1, p. 11.]

×

Article XXXIII: Of excommunicate Persons, how they are to be avoided.

That person, (1) which by open denunciation of the Church, is right cut off from the unity of the Church, and excommunicate, ought to be taken of the whole multitude of the faithful as an heathen and publican, (2) until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereto.

Article XXXIII: The Propositions.

The person that is rightly by the church excommunicate, is of all the faithful to be taken for an heathen and publican.
An excommunicate person, truly repenting, is to be received into the church again.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXXIII, Proposition I.

The person that is rightly by the church excommunicate, is of all the faithful to be taken for an heathen and publican.

XXXIII.I The proof from God’s word.

The most severe and uttermost punishment that the visible church can inflict upon the wicked and ungodly of this world is excommunication, which is a part of discipline to be exercised, and that upon urgent occasions; and it is commended unto the church even by God himself, who in his word hath prescribed,

Who are to excommunicate; namely, such as have authority in the church. [Matthew 28v17. 1 Corinthians 5v4, 5. 2 Corinthians 3v13, 14.]
Who are to be excommunicate; even two sorts of men, whereof the one pervert the sound doctrine of the truth, as did Hymenæus and Alexander; the other be defiled with notorious wickedness, as that incestuous person at Corinth was. [1 Timothy 3v6. 1 Timothy 1v20. 1 Corinthians 5v1.]

The manner of proceeding in excommunication; namely, first by gentle admonition, and that once or twice given [Titus 3v10. Matthew 18v15.], with the “spirit of meekness,” [Galatians 6v1.] even as to a brother, [2 Thessalonians 3v15.] if the fault be not notoriously known; and next by “open reprehension,” [1 Timothy 5v20.] afterward by the public sentence of the church, to put him from the company of the faithful, “to deliver him unto Satan,” and to denounce him an heathen and a publican, if none admonitions will serve, and the crime and persons be very offensive. [1 Corinthians 5v13. Matthew 18v17.]

A man so cut off from the congregation, and excommunicated, is of every godly professor to be avoided, and not to be eaten withal, not to be companied withal, nor to be received into house. [Romans 16v17. 1 Corinthians 5v11. 1 Corinthians 5v9. 2 John 1v10.]

This censure is had in great reverence and estimation among the faithful servants of God. [Conf. Helv. I. Art. XIX. & II. c. 13. Bohem. c. 9, 14. Gal. Art. XXIX. XXXIII. Belg. Art. XXX. Saxon. Art. XI. XVII. August. de Abusu, Art. VII. Wittenb. Art. XI. Suevic. Art. XIII.]

XXXIII.I Errors and adversaries unto this truth.

Adversaries unto this doctrine be they
Who utterly condemn all censures ecclesiastical, and excommunication, saying how the wicked are not excommunicable; so did the Paulicians. [Paulus Diaconus.]
Heretics, holding other points of religion soundly, for their private and singular opinions, are not to be excommunicate; so the Pelagians. [Prosper de ingratis.]
Christians cleaving unto the foundation, which is Christ, are not by excommunication to be thrust out of the church, for any other errors or misdemeanors whatsoever. Of which opinions be sundry divines of good regard. [Wolf. Musc. Carm. p. 63. Jezler, Lib. de Diutur. Bel. Euchar. p. 73, b.]
Which allow the censure of excommunication, so it be done,
Not (as with us it is) by commissaries, chancellors, or bishops ^a, but in every parish, and that either
By the whole congregation, or by the eldership and the whole church; or by every minister, yea, every member of the church; or finally, if not by, yet not without, the consent of his pastor who is to be excommunicate.
Which rightly use not, but abuse the censure of excommunication; drawing the same forth
Against what they list, even against dead bodies, dumb fishes, flies, and vermin, when they have annoyed them. For this the Papists are famous, or infamous rather. The dead bodies of Wycliffe, Bucer, P. Fagius, were excommunicated after they were dead and buried. [Act. & Mon.]
The bishop of Canaglion, anno Domini 1593, very catholicly accursed the mute fishes. [Merc. Gallo, Lib. VI. p. 592.]
St Bernard denounced the sentence of excommunication against flies. [Pet. de Natal. in vita Bernar.]
And against whom they please: so the Apostolics excommunicated all that were married, only for that they were married [Epiphan.]. Diotrephes thrust the brethren out of the church [3 John 1v10.]. The Brownists excommunicate whole cities and churches; the Papists excommunicate even kings and emperors [Answ. to Mr Cart. Let. p. 30.]. Queen Elizabeth of blessed memory was excommunicate by three popes, Pius Quintus, Gregory the Thirteenth, and Sixtus Quintus. The Puritans mislike, and find great fault, that excommunication is not exercised against kings and princes [T. C. Rep. 2.]. Barrow saith that a prince contemning the censures of the church is to be disfranchised out of the church, and delivered over unto Satan. [Bar. Discov. p. 14.]
Also for what things they list [Surv. of Dis. c. 25, p. 284.], even for May-games and Robin-Hood matters, as sometimes it was denounced in Scotland by the new presbytery; and for all crimes which by God’s law deserve death; and for all things that to God’s people be scandalous; yea, not only for all matters criminal, but also for the very suspicion of avarice, pride, &c. [Knox, Order of Excom. in Scotland, p. 2.]
Lastly, which favour the right and true excommunication, but exercise it not, being bound thereunto.

^a Assert. Polit. an. 1604. Bishops are to be obeyed neither when they cite, nor when they inhibit, nor when they excommunicate, saith the Mar-prelate, Thes. 46, 82, 83.

Article XXXIII, Proposition II.

An excommunicate person, truly repenting, is to be received into the church again.

XXXIII.II The proof from God’s word.

Sundry be the reasons and ends why excommunication is used: as,

That a wicked liver, to the reproach of the gospel, be not suffered among the godly and Christian professors of true religion.

That many good men be not evil spoken of for a few bad.

That good and virtuous persons may not be infected through the continual or much familiarity of the wicked. For, as St Paul saith, “a little leaven leaveneth the whole lump.” [1 Corinthians 5v6.]

And that he which hath fallen, through shame of the world, may at length “learn to blaspheme no more,” [1 Timothy 1v20.] and through “repentance be saved.” [1 Corinthians 5v5.]

Among all other causes therefore excommunication one is, and not the least, that the person excommunicate may not be condemned utterly, but return unto the Lord by repentance, and so be received again into the visible church, as St Paul willed the incestuous man should be. [2 Corinthians 2v7, &c.]

XXXIII.II The adversaries unto this truth.

Contrariwise, the Montanists and Novatians are of opinion, that so many as after baptism do fall into sin be utterly damned of God, and therefore be not to find favour at the church’s hands. [D. Jerom. adv. Marc. Lib. II. D. Cyprian. Lib. IV. Epist. 2.]

×

Article XXXIV: Of the Traditions of the Church.

(1) It is not necessary that Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been diverse, and changed, according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word. (2) Whosoever through his private judgement willingly and purposely doth openly break the traditions and ceremonies of the Church, (3) which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like) as he that offendeth against the common order of the Church, and woundeth the consciences of the weak brethren. (4) Every particular or national church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man’s authority, so that all things be done to edifying.

Article XXXIV: The Propositions.

Traditions or ceremonies are not necessary to be like and the same in all places.
No private man, of a self-will and purposely, may in public violate the traditions and ceremonies of the church, which by common authority be allowed, and are not repugnant to the Word of God.
Ceremonies and traditions ordained by authority of man, if they be repugnant to God’s word, are not to be kept and observed of any man.
Every particular or national church may ordain, change, and abolish ceremonies or rites, ordained only by man’s authority, so that all things be done to edifying.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXXIV, Proposition I.

Traditions and ceremonies are not necessarily to be like, or the same in all places.

XXXIV.I The proof from God’s word.

If a necessity were laid upon the church of God to observe the same traditions and ceremonies at all times, and in all places, assuredly neither had the ceremonies of the old law been, as they are now, abolished [Acts 6v14. Acts 10v15. Acts 15v1, &c.]; neither would the apostles ever have given such precedents of altering them, upon special reasons, as they have done. [Galatians 2v3, &c. Ephesians 2v14. Colossians 2v16.]

For the said apostles changed the times and places of their assembling together; the people of God meeting, and the apostles preaching, sometimes on the week, sometimes on the Sabbath-days; sometimes publicly in the temple, in the synagogue, and in the schools; sometimes “privately in house after house,” and in chambers; sometimes in the day-time, some. times in the night. [Acts 2v46, 5v21. Acts 13v14, 17v2, 18v4. Acts 2v46, 3v1, 5v24. Acts 9v20, 14v1, 17v10, 18v4. Acts 19v9. Acts 5v42. Acts 1v13, 20, 8v28, 30, 31. Acts 2v46, 3v1. Acts 20v7.]

Neither kept they the same course in the ministration of the sacraments.

For, as occasion was offered, they both baptized in public assemblies, and in private houses, before many, and when none of the faithful, but the minister only and the party to be baptized, were present; and ministered likewise the supper of the Lord in the daytime, and at midnight, in the open churches, and in private houses. [Acts 2v46. Acts 10v33, 10v27, 28. Acts 18v12, 10v27, 28. Acts 18v12, 10v27, 28. Acts 8v36. Acts 2v46. Acts 20v11. 1 Corinthians 11v17. Acts 20v7, 2v46.]

So nothing therefore be done against the word of God, traditions and ceremonies, according to the diversity of countries and men’s manners, may be changed, and divers.

Of this judgement with us be all reformed churches. [Conf. Helv. II. c. 17, 27. Bohem. c. 15. Gal. Art. XXII. Belg. Art. XXXII. August. Art. XV. & Art. XV. & Art. VII. touching abuuses. Saxon. Art. XX. Wittenb. Art. XXXV. Suevica, c. 14.]

XXXIV.I The errors and adversaries unto this truth.

They are greatly deceived therefore which think, that

The Jewish ceremonies [Acts 15.], prescribed by God himself for a time unto the Jews, are to be observed of us Christians. Such were the old heretics, the false apostles, the Cerdonites, the Cerinthians, and the Nazarites, and are the Familists. [Tertul. contra Mar. Lib. IV. Philaster. D. Jerom. in Epist. ad Aug. H. N. Evang. c. 13, §8.]

The traditions, and namely the tradition and ceremony of the seventh day for the Sabbath, and the manner of sanctifying thereof, must necessarily be one and the same always, and in all places. Hence the demi-Jews, our English Sabbatarians, affirm, first touching the sanctification of the seventh day, how

It is not lawful for us to use the seventh day to any other end, but to the holy and sanctified end for which God in the beginning created it. [D. B. Sab. Doct. I. p. 4.]

So soon as the seventh day was, so soon was it sanctified, that we might know, that as it came in with the first man, so must it not go out but with the last. [Ibid. p. 6.]

The Sabbath (or seventh day of rest) which hath that commendation of antiquity, ought to stand still in force. [Ibid. p. 9.]

All the Judaical days and feasts being taken away, only the Sabbath remaineth. [Ibid. p. 128.]

And next, concerning the form and manner of keeping the day, they deliver, that

We are bound unto the same rest with the Jews on the Sabbath-day. [Ibid. p. 125.]

As the first seventh day was sanctified, so must the last be. [Ibid. p. 6.]

We be restrained upon the Sabbath from work, both hand and foot, as the Jews were.

Every ecclesiastical minister in his charge necessarily must preach, and make a sermon every Sabbath-day [Ibid. p. 174.]; every man or woman, under pain of utter condemnation, must hear a sermon every Sabbath-day. [Ibid. p. 175.]

Every pastor in his charge must execute the discipline and (presbyterial) government in his parish every Sabbath-day. [Ibid. p. 165.]

Last of all, deceived be the Roman Catholics, which are of opinion, how the ceremonies of their church are universally, and under the pain of the great curse, necessarily to be used in all places and countries.

Article XXXIV, Proposition II.

No private man, of a self-will, and purposely, may in public violate the traditions and ceremonies of the church, which by common authority be allowed, and are not repugnant to the word of God.

XXXIV.II The proof from God’s word.

Great is the privilege, great also the liberty and freedom of God’s church and people.

For they are delivered

From the curse of the law. [Galatians 3v13.]

From the law of sin and of death. [Romans 8v2.]

From all Jewish rites and ceremonies. [Acts 15v24.]

And from all human ordinances and traditions whatsoever, when they are imposed upon the consciences of men, to be observed under pain of eternal condemnation. [Colossians 2v8.]

Notwithstanding, the church, and every member thereof, in his place is bound to the observation of all traditions and ceremonies [1 Corinthians 4v16, 20.], which are allowed by lawful authority, and are not repugnant to the word of God. For he that violateth them, contemneth not man, but God, who hath given power to his church to establish whatsoever things shall make unto comeliness, order, and edification. [1 Corinthians 14v40.]

This of our godly brethren, in their published writings, is approved. [Conf. Helv. I. Art. XXV. & II. c. 24. Bohem. c. 15, 18. August. Art. IV. XV. Saxon. Art. XX. Suevica, c. 14.]

XXXIV.II The adversaries unto this truth.

Notwithstanding, say the Anabaptists, [Bulling. contra Anabap. Lib. II. c. 2.] the people of God are free from all laws, and owe obedience to no man; are not to be bound with the bands of any jurisdiction of this world, say the Brownists [R. H. on Psal. CXXII.]; are freed from the observation of all rites and ecclesiastical ceremonies, say certain ministers of the precise faction both in Scotland and England. [D. Barlow, Conference at Hampton Court, p. 70, 71.]

Again, [Phil. Melanct. ep. ad Pastores, & in Comitat. Mansfield.] there be of the clergy, who, rather than they will use, or observe any rites, ceremonies, or orders, though lawfully ratified, which please them not, will disquiet the whole church, forsake their charges, leave their vocations, raise stirs, and cause divisions in the church; as did many, when it was in Germany about the Rhine, Frankland, and Sueavland, whereby most lamentable effects did ensue; and do the refractory ministers in the church of England at this day ^a; the more is the pity.

The principal author of all these tragical furies about ceremonial matters was Flacius Illyricus, whose preachings were, that rather than ministers should yield unto the servitude of ceremonies, they should abandon their calling, and give over the ministry, to the end, that princes and magistrates, even for fear of uproars and popular tumults, might be forced at the length to set their ministers free from the observation of all ceremonies, more than they were willing to use themselves ^b.

^a Burges in his Letter unto King James, anno 1604, saith, the number of those ministers so refusing conformity were 600, or 700, viz. (as it is in the Lincolnshire ministers’ Apology) in Oxfordshire, 9; Staffordshire, 14; Dorsetshire, 17; Hertfordshire, 17; Nottinghamshire, 20; Surrey, 21; Norfolk, 28; Wiltshire, 31; Buckinghamshire, 33; Sussex, 47; Leicestershire, 57; Essex, 57; Cheshire, 12; Bedfordshire, 17; Somersetshire, 17; Derbyshire, 20; Lancashire, 21; Kent, 23; London, 30; Lincolnshire, 33; Warwickshire, 44; Devonshire and Cornwall, 51; Northamptonshire, 57; Suffolk, 71.

^b Fateor me suasisse, et Francis, et aliis, ne deserent ecclesias propter servitutem, quæ sine impietate sustineri posset. Nam quod Illyricus vocferatur, potius vastitatem fuisse faciendam in templis, et metu seditionum terrendos principes, ego ne nunc quidem tam tristis sententiæ autor esse velim; inquit Phil. Melancthon. Epist. ad Pium Lectorem inter Epist. Theolog. suas. p. 455. (epist. Lond. 1642. Lib. I. Ep. 107. col. 134.

Article XXXIV, Proposition III.

Ceremonies and traditions, ordained by the authority of man, if they be repugnant to God’s word, are not to be kept and observed of any man.

XXXIV.III The proof from God’s word.

Of ceremonies and traditions, repugnant to the word of God, there be two sorts: whereof some are of things merely impious and wicked; such was the Israelite's’ calf, and Nebuchadnezzar’s idol, and be the papistical images, relics, Agnus-Deis, and crosses, to which they do give divine adoration. These, and such like, be all flatly forbidden ^a. [Exodus 32v4, &c. Daniel 3v1, &c. See afore, Article XXII, Proposition 3, 4, 5.] Others are of things by God in his word neither commanded nor forbidden; as of eating or not eating flesh; of wearing or not wearing some apparel; of keeping or not keeping some days holy by abstinence from bodily labour, &c.; the which are not to be observed of any Christian, when for sound doctrine it is delivered that such works either do merit remission of sins, or be the acceptable service of God; or do more please than the observation of the laws prescribed by God himself; or be necessarily to be done, insomuch as they are damned who do them not.

We must therefore have always in mind that we are “bought with a price,” [1 Corinthians 7v23.] and therefore may not be the “servants of men:” [Acts 4v19.] and that none human constitution in the church doth bind any man to break the least commandment of God.

The consideration hereof hath caused other churches also, with a sweet consent, to condemn such wicked ceremonies and traditions of men. [Conf. Helv. I. Art. IV. & II. cap. 14, 27. Basil. Art. X. sect. 3. Bohem. c. 15. Gal. Art. XXIV. XXXIII. Belg. Art. VII. XXIX. XXXII. August. Art. XV. Wittenb. Art. XXVIII. XXIX. XXXII. XXXIII. Suevica, c. 8, 14, 15.]

^a Thou shalt make thee no graven image, neither any similitude of things, &c. Thou shalt not bow down to them, neither serve them, &c. Exodus 20v4, 5.

XXXIV.III Errors and adversaries unto this truth.

Such ungodly traditions and ceremonies are all the ceremonies and traditions in a manner of the anti-christian synagogue of Rome.

Such also be the Sabbatarian traditions and ceremonies, lately broached, because they be imposed upon the church, necessarily, and perpetually to be observed of all and every Christian under pain of damnation both of soul and body. For, say they, (speaking yet of their private and classical injunctions about the Sabbath-day) [D. B. Sab. Doct. I. Book, p. 98.] “The Lord hath commanded so precise a rest unto all sorts of men, that it may not by any fraud, deceit, or circumvention whatsoever, be broken, but that he will most severely require it at our hands, under the pain of his everlasting displeasure.”

This (viz. the manner of keeping the Sabbath prescribed by themselves) the Lord requireth of all, and every one continually from the beginning to the end of our lives, without any interruption, under the pain of everlasting condemnation. [Ibid. p. 146.]

Another sort of people there is amongst us [Pattern of the pres. Temp.], which will observe, and use all ceremonies whatsoever, as the temporizing Familists, who at Rome, and such like places of superstition, will go unto idolatrous services, and do adoration unto idols [Ibid.]; and nowhere will they strive, or vary with any one about religion, but keep all external orders, albeit in their hearts they scorn all professions and services but their own; terming all temples and churches in derision, common-houses; and all God’s services or religions besides their own, foolishness. [H. N. Spirit. land. chap. 5. §1. Ibid.]

To the Christian Reader.

Christian and beloved reader, let me request thee to observe well the first section of the proof of this present proposition; and therein how I speak of ceremonies and traditions apparently impious, among which I do reckon papistical crosses, whereunto the Romanists do attribute divine adoration, as elsewhere in this book, and subscription of mine, I have declared, and could more copiously; but the reliques of a libel of theirs, left in the parish-church of Euborn in Berkshire, anno 1604, sufficiently shall express the thoughts of Papists, touching their cross and crossing; whose words be these:

Now Mr Parson, for your welcome home,
Read these few lines you know not from whom.
You hold cross for an outward token and sign,
And remembrance only in religion thine.
And of the profession the people do make,
For more than this comes to, thou doest it not take.
Yet holy church tells us of holy cross much more,
Of power and virtue to heal sick and sore;
Of holiness to bless us, and keep us from evil,
From foul fiend to fend us, and save us from devil;
And of many miracles which holy cross hath wrought,
All which by tradition to light church hath brought.
Wherefore holy worship holy church doth it give;
And surely so will we, so long as well live.
Though thou sayest idolatry, and vile superstition,
Yet we know it is holy church’s tradition.
Holy cross then disgrace not, but bring it renown,
For up shall the cross go, and you shall go down. [Vide Coster. Jesu. Enchirid. controvers. c. 21, de S. Cruc. p. 358, &c.]

Of this cross I spake, and meant, and of none other, when I number it among things merely impious and unlawful: and therefore have I not a little wondered at those my brethren, which draw these words of mine in this section unto the cross used in our church at baptisms which I never thought, nor take to be either papistical or impious, because none adoration, not so much as civil, much less divine, is given thereunto, either by our church in general, or of any minister, or member thereof in particular. [Abridgment of the Lincoln ministers’ Apology unto King James, anno 1605, p. 30.] If they have no other patrons for their not using, or refusing the ceremony of the cross, than myself, they are in an ill case. For both in my judgement and practice I do allow thereof. This their perverting of my words contrary to their sense, and my meaning, telleth me that other men’s words and names are but too much abused by them in that book, to the backing of schism and faction in the church and state, which from our souls we do abhor.

Article XXXIV, Proposition IV.

Every particular, or national church, may ordain, change, and abolish ceremonies, or rites, ordained only be man’s authority, so that all things be done to edifying.

XXXIV.IV The proof from God’s word.

It hath pleased our most merciful Lord and Saviour Christ, for the maintenance of his church militant, that two sorts of rites and ceremonies should be used, whereof

Some, God’s most excellent Majesty hath himself ordained, as the ceremony of baptism and the Lord’s supper: which are till the end of the world, without all addition, diminution, and alteration, with all zeal and religion to be observed.

Others be ordained by the authority of each provincial, or national church, and that partly for comeliness, that is to say, that by these helps the people of God the better may be inflamed with a godly zeal; and that soberness and gravity may appear in the well-handling of ecclesiastical matters: and partly for order sake, even that governors may have rules and directions how to govern by; auditors and inferiors may know how to prepare, and behave themselves in sacred assemblies; and a joyful peace may be continued, by the well-ordering of church-affairs. [In this Article XXXIV, Proposition 1.]

We have already proved that these latter sort of ceremonies may be made, and changed, augmented, or diminished, as fit opportunity and occasions shall be ministered, and that by particular or national churches; which thing is also affirmed by our neighbours. [Confess. Helv. II. c. 27. Bohem. c. 15. Gal. Art. XII. Belg. Art. XXXII. August. de Abusu. Art. VII. Wittenb. Art. XXXV. Suevica, c. 14.]

XXXIV.IV Adversaries unto this truth.

This manifesteth to the world the intolerable arrogancy of the Romish church [See Article XXV, Proposition 10.], which dare take upon her to alter, and apply to wrong uses, the very sacraments instituted even by Christ himself, and to prescribe ceremonies and rites, not to some particular, but to all churches, in all times and places. [Concil. Trid. Sess. 7. can. 13.]

It sheweth also the boldness of our home adversaries, the Puritan Dominicans, which say, that the church nor no man can take away the liberty (of working six days in the week) from men, and drive them to a necessary rest of the body (upon any day saving the seventh). [T. C. 1 Rep. p. 120. D. B. Doct. of Sab. I. B. p. 31.]

Again, say these men [Ibid. p. 47.], the church hath none authority, ordinarily and perpetually, to sanctify any day but the seventh day, which the Lord hath sanctified; nor to set up any day like to the Sabbath-day.

The latter sort, what in them is, quench the people’s devotion, and hinder them from frequenting of churches upon all holy-days falling on the week-days, and ordained by the lawful authority of the church.

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Article XXXV: Of Homilies.

The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome doctrine and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth: and therefore we judge them to be read in churches by the ministers diligently and distinctly, that they may be understood of the people.

Of the Names of the Homilies.

Of the right use of the Church.
Against Peril of Idolatry.
Of repairing and keeping clean of Churches.
Of good Works; first of Fasting.
Against Gluttony and Drunkenness.
Against excess of Apparel.
Of Prayer.
Of the Place and Time of Prayer.
That Common Prayers and Sacraments ought to be ministered in a known Tongue.
Of the reverend Estimation of God’s Word.
Of Alms-doing.
Of the Nativity of Christ.
Of the Passion of Christ.
Of the Resurrection of Christ.
Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
Of the Gifts of the Holy Ghost.
For the Rogation-Days.
Of the Estate of Matrimony.
Of Repentance.
Against Idleness.
Against Rebellion.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

XXXV.I The proof from God’s word.

Touching this article, the greatest matter is not, whether these homilies meant and mentioned do contain doctrine both godly, wholesome, and necessary; but whether homilies, or any apocrypha writings at all, may be read in the open church, and before the congregation; which I think they may, and prove thus.

Great is the excellency, great also the utility, of God’s word preached. Therefore saith St Paul, “None can believe without a preacher;” [Romans 10v14.] and, “Woe is me if I preach not the gospel.” [1 Corinthians 9v16.] Howbeit the manner of preaching is not always one and the same. For the apostles were to teach as well by the pen as by the lively voice. [D. Whitak. cont. Bel. Con. I. q. 6, p. 385.]

Paul did preach the gospel by writing: we owe in a manner more to the bonds of Paul (for his books) than to his liberty for preaching ^a. [D. Fulk against the Rhem. Annot. Rom. I. 15.]

Calvin’s writings will edify all men continually in the time to comes. Protestant books are witnesses of sound doctrine and sincere Christianity. [The ministers of Geneva’s epistle before Calvin, on Deuteronomy, Soiter de Vinda de bello Pa. Lib. II.]

For my part, I cannot but magnify the goodness of God for all good means to bring us unto faith, and so unto salvation, but especially for the written labours of holy and learned men, whose doings in all ages not only have been approved, but also used and read many of them in the most sacred assemblies. So

In the primitive church was publicly read the epistle of the Laodiceans in the church of the Colossians, the epistle of Clemens unto the Corinthians. [D. Chrysost. & Muscul. in Ad Col. IV. Eus. Lib. IV. c. 23.]

Heremes’ Pastor, and the homilies of the fathers. [Idem, Lib. III. c. 3. T. C. 2 Rep. p. 110.]

In the reformed churches in Flanders and France ^b read are M. Calvin’s sermons upon Job: and in the Italian, French, Dutch and Scottish churches, the said Calvin’s catechism is both read and expounded publicly, and that before the whole congregation. [D. Sutclif, Answer to the Petit. c. 1, p. 23. Smeton. contra Hamilton, p. 106.]

^a Pauli vinculis plura pene quam libertati debemus. ─ Beza, Epist. Dedicat. Olevian. Com. in epist. ad Galat.

^b Editæ sunt igitur jampridem Gallicæ istæ conciones (Calvini in Jobum) &c. Neque id vero temere factum fuisse res ipsa mox ostendit, maximo cum remotissimarum etiam Gallicarum ecclesiarum fructu, quibus usque adeo privatim et publice placuerunt, ut plurimis in locis, quibus quotidiani pastores deerant, (conciones istæ in communi cœtu ex pulpito recitatæ) pastorum vice fuerint. ─ Beza, Præf. Concionum, J. Calv. in Jobum. (Opp. Tom. II)

XXXV.I The errors and adversaries unto this truth.

Deceived then, and out of the way of truth, are they, which of preaching by the mouth conceive either too basely, or too highly: too basely, as do the Anabaptists and Family of Love [Wilkinson against the Fam. of Love, p. 75.], they affirming there ought to be no preaching at all, and that preachers are not sent of God, neither do preach God’s word, but the dead letter of the scripture [Bullinger. contra Anab.]; these, with the said Anabaptists, terming them letter-doctors, preaching the letter, and imagination of their own knowledge [H. N. lamen. Complaint.], but not the word of the living God. [Idem, I. Exhort. 16, 18.]

Too highly, as do the Puritans of all sorts. For say they, Except God work miraculously and extraordinarily, (which is not to be looked for of us) the bare reading (yea not) of the scriptures, without preaching, cannot deliver so much as one poor soul from destruction: reading (of whatsoever in the church) without preaching, is not feeding, but as ill as playing upon a stage, and worse too. [1 Admon. to the Parliam.]

Without preaching of the word (viz. by the lively voice of a minister, and without the book) the Sabbath cannot be hallowed either of a minister or people, in the least measure which the Lord requireth of us. [D. B. Sab. Doct. 2 B. p. 277.]

Next, err do they, which set their wits and learning, either against all books in general, except the sacred Bible, or against the public reading of any learned men’s writings, be they never so divine and godly, in the open and sacred assemblies.

Of the former sort are the Anabaptists; who, as Sleidan recordeth [Sleidan. Com. Lib. X.], did burn the books, writings, and monuments of learned men, reserving and preserving only the holy scriptures from the fire.

Of the latter be the Brownists, Disciplinarians, and Sabbatarians.

The Brownists do say, that no Apocrypha must be brought into the christian assemblies [Gifford against the Brown. 15. Fruct. Ser. on Rom. XII. p. 60.]: so the Disciplinarians; ministers ought not to read openly in the congregation any writings, but only the canonical scriptures: [Def. of the god. Min. p. 116.] they complain that human writings are brought into the church: they cry out, Remove homilies; and they supplicate unto K. James, that the canonical scriptures only may be read in the church. [1 Admon. to the Parliament. The Petit. of the thousand.]

And so, but much more bitterly and erroneously, the Sabbatarians. We damn ourselves (say they) if we go not from those ministers and churches where the scriptures and homilies only be read, and seek not unto the prophets, when (and so often as) we have them not at home. [D. B. Sabbat. Doct. 2 Book, pag. 173.]

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Article XXXVI: Of Consecration of Bishops and Ministers.

The Book of Consecration (1) of Archbishops and Bishops, and Ordering of Priests and Deacons, set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it anything that of itself is superstitious or ungodly. And therefore (2) whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the aforenamed K. Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly and orderly and lawfully consecrated and ordered.

Article XXXVI: The Propositions.

It is agreeable to the word of God, and practice of the primitive church, that there should be archbishops, bishops, and such like differences and inequalities of ecclesiastical ministers.
Whosoever be, or shall be consecrated or ordered according to the rites of the Book of Consecration of Archbishops, Bishops, and Ordering or Priests and Deacons, they be rightly, orderly, and lawfully consecrated and ordered.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXXVI, Proposition I.

It is agreeable to the word of God, and practice of the primitive church, that there should be archbishops, bishops, and such like differences and inequalities of ecclesiastical ministers.

XXXVI.I The proof from God’s word.

Albeit the terms and titles of archbishops we find not, yet the superiority which they enjoy, and authority which the bishops and the archbishops do exercise, in ordering and consecrating of bishops, and ecclesiastical ministers, is grounded upon the word of God. For we find that

In the apostles’ days how themselves both were in dignity above the evangelists, and the seventy disciples, and for authority both in and over the church, as twelve patriarchs, saith Beza [Beza in Act. Apost. I. 2.], and also established an ecclesiastical hierarchy. Hence came it that bishop was of Jerusalem, James;

Of Antioch, Peter; of the Asian churches, John; of Alexandria, Mark; of Ephesus, yes, and all Asia, Timothy; of all Crete, Titus; of Philippos, Epaphroditus; of Corinth and Achaia, Apollos; of Athens, Dionysius; of France, Crescens; of Britain, Aristobulus. [D. Chrysost. in Act. Hom. 33. D Jerom. in Galat. Euseb. D Jerom. ad Evagr. D Jerom. in 2 Tim. IV. D. Chrysost. in 1 Tim. V. Theod. arg. in Epist. ad Tit. Theod. in Ep. ad Philip. Euseb. Lib. II. Doroth. in Apost. Synop.]

In the purer times, succeeding the apostles, so approved was the administration of the church-affairs by these kind of men, as

They ordained patriarchs and chor-episcopi.

They ratified the decrees of ecclesiastical super-eminency, at the first and most famous council at Nicaea. [Heming. Syntag. tit. de Guber. Eccles. Beza, Epist. 1.]

They gloried much, and greatly, that they had received the apostles’ doctrine by a succession of bishops, that they were the successors in the apostles’ doctrine of the godly bishops, and that bishops succeeded in the room of apostles. [D. Iren. 13, c. 3. Sadeel. de Leg. Voc. p. 20. D. August. in Psal. XLIV.]

Their godly monuments, and worthy labours and books yet extant, do shew, that bishop was of Lyons, Irenæus; of Antioch, Ignatius; of Carthage, Cyprian; of Jerusalem, Cyril; of Alexandria, Athanasius; Basil, of Cæsarea; of all Thracia, Asia, and Pontus, Chrysostom; Hilary of Poitiers; Augustine of Hippo; Ambrose of Milan: all of these most notable instruments for the advancement of God’s honour and glory in their days.

Finally, from the apostles’ days hitherto there never wanted a succession of bishops, neither in the east nor western churches, albeit there have been from time to time both mar-prelates, and mock-prelates, to supplant their states, and ill-prelates, using their functions and places, to the discredit of their calling and profession. So provident hath the Almighty been for the augmentation of his glory, and people, by this kind and calling of men.

XXXVI.I The errors and adversaries unto this truth.

This manifesteth the erroneous and evil minds,

Of the Anabaptists, who condemn all superiority among men, saying, That every man should be equal for calling; and that there should be no difference of persons among Christians.
Of the old heretics, viz. the Contobaptites, which allowed of no bishops.
The Acephalians, who would not be at the command, or yield obedience unto bishops.
The Arians, that equalled bishops and priests, making them all one.
The Apostolicks, which condemned prelacy.
Of the late schismatics, namely,
The Jesuits, who cannot brook episcopal pre-eminence; and in their high court of reformation have made a law for the utter abrogation of all episcopal jurisdiction. [Declar. motuum, &c. c. 20. Quodlibets, p. 142.]
The Disciplinarians or Puritans among ourselves. For
They abhor, and altogether do loath the callings of archbishops, bishops, &c., as the author if the Fruitful Sermon doth [Fruct. Ser. on Rom. XII. p. 37.], and say, that by the prelatical discipline the liberty of the church is taken away [Assert. Polit. p. 29.], and that, instead of archbishops and bishops, an equality must be made of ministers. [Admon. to the Parliam.]
They term the differences of ministers, A proud ambitious superiority of one minister above another; and archbishops and bishops they call the supposed governors of the church of England. [Discov. of D. Ban. ser. p. 37. Demon. of Dis. Epist. ded.]
Some of them will not have bishops to be obeyed either when they cite, or when they inhibit, or when they excommunicate. [Mar. thes. 46, 82, 83.]
Some of them have not only archbishops and bishops, but also parsons and vicars in detestation. For
Miles Monopodios numbereth parsons and vicars among the hundred points of popery yet remaining in our church. [Sold. of Bir. in the end.]
Others say, That birds of the same feather, viz. with archbishops and bishops, and parsons and vicars. [1. Admon. to the Parliam.]
Barrow publisheth, that parsonages and vicarages be in name, office and function, as popish and antichristian as any of the other. [Bar. discov. p. 54.]
It is therefore an egregious untruth, that Puritans (or which is equivalent, the good men, the faithful and innocent ministers, for so do they style themselves) affect not any popularity or parity in the church of God, as some of them would make his majesty believe. [Burges’ Letter to king James before his Apology.]

Article XXXVI, Proposition II.

Whosoever be or shall be confirmed or ordered according to the rites of the Book of Consecration of archbishops and bishops and Ordering of priests and deacons, they be rightly, orderly and lawfully consecrated and ordered.

XXXVI.II The proof.

Archbishops, bishops, and ministers, which according to the Book of Consecration be, or shall be consecrated or ordered, they are consecrated and ordained rightly, orderly and lawfully, because afore their consecration and ordination they be rightly tried or examined; by imposition of hands, needful and seasonable prayers, they be consecrated and ordained, and all this is performed by those persons, that is, by bishops, to whom the ordination and consecration of bishops and ministers was always principally committed; and also after the same form and fashion (corruptions being afore taken away and removed) as bishops and priests afore the reign of King Edward the sixth formerly were.

XXXVI.II The adversaries unto this truth.

Well therefore may they disgorge their stomachs, but trouble our consciences they shall never, which condemn or deprave our callings, as do

1. The Family of Love, which dislike, and labour to make contemptible, the outward admission of ministers. [H. N. Evang. c. 31, §2.]

2. The Papists, who say their pleasure of the bishops and ministers of the church of England, and of other reformed churches.

None is to be admitted for a bishop, (say they) which is not ordained by imposition of three or four (Romish) catholic bishops at the least, of which none are to be found among the Protestants. [Howlet’s 7 reas.]

Whosoever taketh upon him to preach, to minister sacraments, and is not ordered of a true catholic (that is, a popish) bishop, to be a curate of souls, parson, bishop, &c., he is a thief and a murderer. [Test. Rhem. An. John X. 1.]

Our bishops and ministers, they are not come in by the door (saith Stapleton); they have stolen in like thieves; they be unordered apostates, pretended, and sacrilegious ministers, intruders, mere laymen, and not priests, because, first, they have received none under orders; and next, they are not ordained by such a bishop, and priest, as the catholic (Roman) church hath put in authority. [Stapl. Fort. 2 part. 3. 8, p. 141. Answer to the Exec. c. 3. p. 41. Ibid. chap 7, p. 148. Ibid. cap. 9, p. 211. Ibid. c. 8, p. 171. Howl. 7 reas.]

3. The Puritans. For they write, that

The bishops of our church have none ordinary calling of God, and function in the scriptures, for to exercise. They are not sent of God; they be not the ministers of Jesus Christ, by whom he will advance his gospel. [T. C. def. 21, sect. 1. Dial. of the Strife, præf.]

Inferior ministers, they are not (say they) according to God’s word either proved, elected, called or ordained. [1 Admon. to the Parliament.] Hence the church of England wanteth (say they) her pastors and teachers, and hence they urge divers afore ordained to seek at their classis a new approbation, which they term the Lord’s Ordinance, and to take new callings from classical ministers, renouncing their calling from bishops. [Fruct. Ser. on Rom. XII. p. 36. Eng. Scotiz. 3 B. c. 14, p. 113. Ibid.]

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Article XXXVII: Of the Civil Magistrate.

(1) The King’s Majesty hath the chief power in this realm of England, and other his dominions, (2) unto whom the chief government of all estates of this realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be subject to any foreign jurisdiction. Where we attribute to the King’s Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended; (3) we give not to our prince the ministering either of God’s word, or of the Sacraments; the which thing the injunctions also, sometime set forth by Elizabeth our (late) Queen, do most plainly testify; but that only prerogative, which we see to have been given always to all godly princes in holy Scriptures by God himself, that they should rule all estates and degrees committed to their charge by God, whether they be ecclesiastical or temporal, (4) and restrain with the civil sword the stubborn and evil-doers. (5) The bishop of Rome hath no jurisdiction in this realm of England. (6) The laws of the realm may punish Christian men with death, for heinous and grievous offences. (7) It is lawful for Christian men, at the commandment of the magistrate, to wear weapons, and serve in the wars.

Article XXXVII: The Propositions.

The king’s majesty hath the chief power in this realm of England and other his dominions.
The king’s majesty hath the chief government of all estates ecclesiastical and civil, in all causes within his dominons.
His highness may not execute the ecclesiastical duties of preaching and ministering the sacraments, and yet is to prescribe laws and directions unto all estates, both ecclesiastical and temporal.
The king by his authority is to restrain with the material sword, and to punish malefactors.
The bishop of Rome hath no jurisdiction in this realm of England (nor other of the king’s dominions).
By the laws of this realm Christian men, for heinous and grievous offences, may be put to death.
It is lawful for Christian men, at the commandment of the magistrate, to wear weapons, and serve in wars.

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SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXXVII, Proposition I.

The king’s majesty hath the chief power in this realm of England, and other his dominions.

XXXVII.I The proof from God’s word.

Divers and sundry be the forms of commonweals and magistracy. For some, where many, and they of the inferior people, bear the sway, as in a democracy; some, where a few, and that of choice, and the best men do govern, as in an aristocracy; and some, where one man or woman hath the pre-eminence, as in a monarchy: such is the government of this kingdom.

Notwithstanding whatsoever the government is, either democratical, aristocratical, or monarchical, God’s word doth teach us, that

“There is no power but of God; the powers that be are ordained of God; and that whosoever resisteth the power, resisteth the ordinance of God.” [Romans 13v1, 2.]

“We must be subject to the principalities and powers, and obedient and ready to every good work.” [Titus 3v1.]

“We must submit ourselves unto all manner of ordinance of man, for the Lord’s sake.” [1 Peter 2v13.]

“We must pray for kings, and for all that be in authority.” [1 Timothy 2v1, 2.]

Finally, “we must give to all men their duty; tribute to whom tribute; custom to whom custom; fear to whom fear; and honour to whom honour is due.” [Romans 13v7.]

But of the monarchical government, special mention is made in the writings of the prophets and apostles.

“Kings shall be thy nursing-fathers, and queens shall be thy nurses,” saith Isaiah. [Isaiah 49v23.]

The apostle Peter calleth the king the superior (or him that hath the chief power), as our King James hath in his dominions. [1 Peter 2v13.]

All churches protestant and reformed and subscribe unto this doctrine, as both apostolical and orthodoxal. [Conf. Helv. I. Art. XXVI. & II. cap. 30. Basil. Art. VII. Bohem. c. 16, & in the Concil. Belg. Art. XXXVI. August. Art. XVI. XVII. Saxon. Art. XXIII. Suevic. in Petor.]

XXXVII.I The errors and adversaries unto this truth.

These churches with us, and we with them, utterly condemn the opinions

Of the dreamers whereof the apostle speaketh, which despise government, and speak evil of them which are in authority. [Jude 1v8.]

Of the Manichees, Fratricellians, Flagelliferies, Anabaptists, and Family of Love ^a; all which rail upon and condemn magistracy. [D. August. contra Faust. Lib. XXII. c. 74. W. Thomas’s Description of Italy, p. 59. Prateol. Hæres. de Flagel. Alth. Conc. lo. pug. lo. 191. W Thomas’s Descr. of Italy, p. 129, a. Lud. Vives, de Instit fœm. Chr. Lib.]

Of them who allow not of the government by women, but utterly detest the same: such were they in Italy, which said, Interitus mundi est a muliere regi; again, speaking unto women, Abunde magna civitas vobis sit domus, publicum neque noscati, neque vos noscat: such in France, who think how the laws of God and nature is violated where a woman is suffered to reign and govern ^b: such in Scotland, or Scottish men rather from Geneva, which wrote that

A woman’s government is a monstriferous empire, most detestable and damnable. [Against the Regim. of Women, Blast præf.]

Again, I am assured that God hath revealed to some in this age, that it is more than a monster in nature that a woman shall reign, and have empire above man, &c. [Ibid.]

And little differing from these men are they in England, which termed “The Harborough for Faithful Subjects,” [Martin Mar-prelate, Epist. of Dr Bridges.] a carnal and unlearned book, smelling altogether of earth, without rhyme and without reason, for defending the regiment of women over men (when it falleth unto them by inheritance to govern) to be lawful and good. He which so censureth the said “Harborough” was the Mar-prelate; and this his censure declareth that he was the Mar-prince, as well as the Mar-prelate.

^a H. N. calleth a king “the scum of ignorance,” Spirit. Land, cap. 6, sect. 5.

^b Neque solum naturæ jura convelluntur; sed etiam omnium gentium quæ nunquam fœminas regnare permiserunt, &c. ─ Bodin, Meth. Hist. c. 6, p. 257.

Article XXXVII, Proposition II.

The king’s majesty hath the chief government of all estates ecclesiastical and civil, in all causes within his dominions.

XXXVII.II The proof from God’s word.

We ascribe that unto our king by this assertion, which is given to every king or queen in their own dominion by the word of God. For

They are, for titles, “gracious lords,” “princes,” “the ministers of God,” “the nurses of the church,” “gods:” for authority, the “chief.” Which moveth St Paul to exhort, that supplications be made for all men, but first for kings as the chief. [Luke 22v25. Romans 13v3. Romans 13v4. Isaiah 49v23. Psalm 82v1. 1 Peter 2v13. 1 Timothy 2v1, 2. Romans 13v1.]

Again, every soul is commanded to be subject to the higher powers, &c.

Finally, the examples are manifold, and pregnant, shewing the principality of kings over all persons and causes. For

Aaron the high priest called Moses the chief prince, his lord [Exodus 32v22.]: so did Abimelech term Saul his lord. [1 Samuel 22v12.]

K. Jehoshaphat, as chief in Judah, appointed judges, Levites, and priests. [2 Chronicles 29v5, 6, 7, 8.]

K. Hezekiah also, as chief, sent unto all Israel and Judah, that they should come to the house of the Lord at Jerusalem, to keep the passover [2 Chronicles 30v1.]: also he appointed tho courses of the priests' and Levites by their turns: and commanded all the priests to offer sacrifice, &c.; and they obeyed him: and en- joined all the congregation to bring offerings; and they brought them. [2 Chronicles 31v2. 2 Chronicles 29v21, 22. 2 Chronicles 29v31.]

Which we do unto ours, the very same do the churches of God ascribe unto christian magistrates in their principalities. [Confess. Helv. I. Art. XXVI. & II. cap. 30. Basil. Art. VII. Bohem. c. 16. Belg. Art. XXXVI. August. Art. XVI. XVII. Saxon. Art. XXIII. Suevic. Peror.]

XXXVII.II Errors and adversaries unto this truth.

Which being true, then false is it which the Papists deliver; viz. that

The king’s excellency of power is in respect of the nobility and lay-magistrates under him, and not of popes, bishops, or priests, as they have cure of souls. [Test. Rhem. Annotat. 1 Pet. 2v13.] Kings and princes, be they never so great, must be subject unto some bishop, priest, or prelate. [Ibid. Annot. Heb. XIII. 17.]

The whole clergy ought to be free from paying tribute. [Ibid. Annot. Matt. XVII. 26.]

Sacerdotes etiam principibus jure divino subditi, deleatur, say the Expurgators: “Priests are not by God's law subject unto princes.” [Index Expurg. p. 26.]

“No man is to be subject unto his temporal prince and superior, in matters of religion, or regiment of his soul, but in such things only as concern the public peace and policy.” [Test. Rhem. An. Rom. XIII. 1.]

False also is it which the puritans do hold; namely, that

Princes must be servants unto the church, be subject unto the church, submit their sceptres unto the church, and throw down their crowns before the church. [T. C. Rep. p. 144.]

Magistrates, as well as other men, must submit themselves and be obedient to the just and lawful authority of the church, that is, of the presbytery ^a. [Eccl. Discp. p. 185.]

Quis tandem reges et principes, who can exempt even kings and princes from this non humana, sed divina dominatione, not human, but divine domination? (meaning of the presbytery) saith Beza: which presbytery they would have to be in every parish ^b. [Beza, de Presb. p. 124.]

Quotquot ecclesiæ Christi, as many as be members of Christ, and fo the church, they must subject themselves to the consistorian discipline. non hic excipitur episcopus, aut imperator: “Neither bishop or emporer is excepted here.” Nulla hic acceptio, aut exceptio (est) personarum: “Here is no acception, or exception, of persons.” [Snecan. de Discipl. Eccles. p. 456.]

^a That which our Saviour calleth presbyterian, and so doth Luke. ─ Lear. Dis. p. 89.

^b There ought to be in every church a consistory, or seigniory of elders or governors. ─ Leaer. Dis. p. 84.

Instead of Chancellors, archdeacons, officials, commissaries, proctors, summoners, churchwardens, and such like, you (parliament men) have to plant in every congregation a lawful and godly seigniory. ─ 1 Admon. to the Parliament. (fol. A. 6.)

I would that every little parish should have seven such (elders) at the least, and every mean church thirteen, and every great church twenty-three. ─ Hunt. of the Fox, &c. E. 2. a.

Article XXXVII, Proposition III.

His highness may not execute the ecclesiastical duties of preaching and ministering the Sacraments, and yet is to prescribe laws and directions unto all estates both ecclesiastical and temporal.

XXXVII.III The proof from God’s word.

K. Hezekiah said unto the priests and Levites of his time, “My sons, be not deceived: for the Lord hath chosen you to stand before him, and to serve him, and to be his ministers, and to burn incense.” [2 Chronicles 29v11.]

So do we say, [See afore, Ar.] The Lord hath appointed a company, and calling of men, to teach the people, to expound the scriptures, to celebrate the sacraments, to handle the keys of the celestial kingdom: insomuch as he whosoever that shall presume to do these things, not called thereunto, and that lawfully, though he be a king or prince, he may fear that punishment which fell upon Uzziah. [2 Chronicles 26v19.]

Notwithstanding, all kings, queens, and princes in their places [2 Chronicles 2v1.], may, yea, and must, as occasion serveth, with K. Solomon “build an house for the Lord,” and set the courses of priests to their office [2 Chronicles 8v14. 2 Chronicles 31v1.]; with K. Hezekiah break the images, cut down the groves, take away the high places, appoint the courses of the priests and Levites, and enjoin all the people to minister sustenance unto the priests ^a; with K. Josiah [2 Kings 23v11. 2 Kings 23v7.] put down and burn the horses of the sun, break down the houses of the Sodomites [2 Chronicles 3v34.], purge Judah and Jerusalem from the high places, groves, carved and molten images, appoint the priests to their charges, and compel all that are found in Israel to serve the Lord their God [2 Chronicles 3v5, 2. 2 Chronicles 33, 34.]; and with the king of Nineveh proclaim a fast, and command every man to turn from his evil way, &c. [Jonah 3v7.]

Of the same judgement be other churches. [Conf. Helv. I. Art. XXVI. & II. c. 30. Basil. Art. VII. Bohem. c. 16. Gal. Art. XXXIX. Belg. Art. XXXVI. Saxon. Art. XXIII. Wittenb. c. 35.]

^a Thus did Hezekiah throughout all Judah, and did well, and uprightly, and truly, before the Lord his god. 2 Chronicles 31v20.

XXXVII.III The errors and adversaries unto this truth.

Much therefore out of the way are, and offend greatly do, first, the papists, who publish that

The care of religion pertaineth not unto kings: Religionis curam semper pertinuisse ad reges, dele, say the Expurgators; “Blot it out.” [Index Expurg. p. 145.]

Queens may not have or give voice, either deliberative or definitive in councils and public assemblies, concerning matters of religion; nor make ecclesiastical laws concerning religion; nor give any man right to rule, preach, or execute any spiritual function, as under them, and by their authority.

In matters of religion, and of their spiritual charge, neither heathen nor christian kings ought to direct clergymen, but rather to take direction from them. [Answ. to the Execut. of Just. d. 3. p. 56.]

The emperor of the whole world, if he take upon him to prescribe laws of religion to the bishops and priests, &c., he shall be damned assuredly, except he repent. [Test. Rhem. Annot. Heb. XIII. 17.]

Next, the Anabaptists, who being private men, and no princes, will take upon them the ordering, and reformation of the church; as did Monetarius, and Muncer, in Germany. [Carranz. Sum. Conc. p. 365. Bullinger. contra Anab.]

And thirdly, the Disciplinarian Puritans, whose doctrine is, that

1. The making of ecclesiastical constitutions and cere- monies belongeth unto the ministers of the church and ecclesiastical governors, [T. C. 1 Repl. p. 163.] unto the elders who are to consult, admonish, correct, and order all things pertaining to the congregation. [1 Admon. to the Parliam.]

2. Civil magistrates have no power to ordain ceremonies pertaining unto the church; but are to ordain civil discipline only: as being no church-officers at all.

3. The ecclesiastical officers be doctors, pastors, elders, and deacons, the only officers instituted of God, or, at the most, pastors, doctors, elders, deacons, and widows. These are all, no more, no fewer; and are only sufficient; and we are to content ourselves with these, and rest in them, saith the preacher. In which number unless the king be included, he cannot possibly have anything to do in church-affairs, in these men’s opinions.

Without the prince, the people may reform the church, and must not tarry for the magistrate: so thought Barrow, Greenwood, and Wiggington. Hence Hacket’s Coppinger’s, and Arthington’s insurrection at London, an. 1591.

Without the prince also the lords and burgesses of the parliament have power of themselves to reform the abuses, and take away the corruptions of the church. Hence their manifold petitions, supplications, politic assertions, exhibited unto the parliament from tiem to time. In one of which their supplications, saith one (speaking unto the parliament),

“You must enjoin every one, according to his place, to have a hand in this work.”

“You must encoruage and countenance the gentlemen and people that shall be found forward,” &c.

“And you (of the parliament) must not suffer an uncircumcised mouth to bring slander upon that land,” &c. scil. upon their discipline. This hath Penry. [Penry, Supp. p. 60.]

Article XXXVII, Proposition IV.

The king by his authority is to restrain with the material sword, and to punish malefactors whosoever they be.

XXXVII.IV The proof from God’s word.

The office of the civil magistrate is to restrain, and if need be, to punish according to the quality of their offences, the disturbers of the quiet and peace of the commonweal; and that as occasion shall require, sometimes by force of arms, if the enemies of his state be either foreign or domestical, and they gathered together be many and mighty. To this end kings and princes have both men, munition, subsidies, and tributes. So against the enemies of God and good men went of Israel and Judah the valiant judges and the noble and puissant princes.

And sometimes they execute their wholesome and penal statutes upon the goods, cattle, lands, and bodies of their disorderly and rebellious subjects.

For the king is the minister of God, to take vengeance on him that doth evil [Romans 13v3, 4.]. Therefore princes are to be feared, not of them which do well, but of such as do wickedly.

And this do the people of God acknowledge to be true. [Conf. Helv. I. Art. XXIV. XXVI. & II. cap. 30. Basil. Art. VII. Bohem, c. 19. Gal. Art. XXXIII. Belg. Art. XXXVI. August. Art. XVI. Saxon. Art. XXIII.]

XXXVII.IV Adversaries unto this truth.

Contrarily hereunto,

The Cresconians were of opinion, that magistrates were to punish no malefactors. [D. August. contra Cresc. Gra. Lib. III. c. 15.]

One Rabanus maintained that magistrates were not of God’s ordinance for the good, but a human institution for the hurt of men. [Magd. Eccl. Hist. Cent. 9, c. 4, fol. 216.]

Many have a fancy, that before the general resurrection there shall be no magistrates at all, because, as they dream, all the wicked shall be rooted out. Of this mind are the Anabaptists and Family of Love. [Conf. Aug. I. Art. XVII. H. N. 1 Exh. c. 12, §39, 40. Ramsey’s Conf.]

Article XXXVII, Proposition V.

The bishop of Rome hath no jurisdiction in this realm of England, (nor other of the king’s dominions).

XXXVII.V The proof from God’s word.

The bishop of Rome, did he, according to the will of God [1 Timothy 5v17.], preach the gospel, labour in the Lord’s harvest, divide the word of God aright, minister the sacraments instituted by Christ, and that sincerely, and shew by his life and conversation the good fruits of a godly bishop; doubtless he were worthy of double, yea, of triple honour.

Yet will not the word of God, were he never so holy and religious, warrant him any jurisdiction out of his diocese, especially not within this realm; much less when he doth perform no part of a Christian, but every part of an anti-christian 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 [2 Peter 2v3.]; in making merchandise of the souls of men through covetousness [1 Peter 5v3.]; in playing the lord over God’s heritage [2 Thessalonians 2v4.]; in sitting in the temple of God, as God, shewing himself that he is God; and in exalting himself against all that is called God, or that is worshipped [2 Thessalonians 2v4.].

In respect of which fruits of impieties the said bishop of Rome in the holy scripture is described to be very antichrist, that wicked man, the man of sin, the son of perdition, and the adversary of God.

He was openly proclaimed antichrist by a council in France, in the reign of Hugh Capet. He is termed by the truly and godly-learned, the basilisk of the church; neither the head nor the tail of the church. [Luther. præf. Epist. L. Huss. Hemming. in 5. c. Jac. Epist.]

His jurisdiction hath been, and is justly renounced and banished out of England, by many kings and parliaments; as by K. Edward the First, Third and Sixth, by K. Richard the Second, by K. Henry tho Fourth, Sixth and Eighth, by queen Elizabeth, and by our most noble K. James.

His pride and intolerable supremacy over all christian people is renounced and condemned, as well by the mouths as writings of all the purer churches; and that deservedly. [Conf. Helv. I. Art. XVIII. & II. cap. 17, 18. Bohem. c. 8, 9. Belg. Art. XXVIII. XXXII. Wittenb. Art. XXXI. Aug. de Abus. Art. VII.]

XXXVII.V Errors and adversaries unto this truth.

But with the Papists, the bishop of Rome, he is forsooth, for supremacy, Abel; for governing the ark, Noah; for patriarchship, Abraham; for order, Melchizedek; for dignity, Aaron; for authority, Moses; for justice, Samuel; for zeal, Elijah; for humility, David; for power, Peter; for his unction, Christ; the general pastor, the common father of all Christians, the high pastor of God’s universal church, the prince of God’s people; for title, God, even the Lord God the Pope; for power, God; [Panorm. de Transl. Præl. cap. quarto.] For

By him kings reigns; he may judge all men, but must of none be judged; he can do what him list, as well as God, except sin. [Cerc. Lib. I. c. 2. Distinct. xl. c. 5, Papa. Extravag. de Transl. Episc. cap. quarto. Test. Rhem. Annot. marg. p. 280. Bonif. VIII. de Major. et Obed. in Extravag. Bristow, Motive 40.]

His jurisdiction is universal, even over the whole world.

Him, upon pain of eternal damnation, all Christians are to obey.

And by his sovereign authority both all Papists in England were discharged from their obedience and subjection unto queen Elizabeth, and the same queen disabled to govern her own people and dominions.

Article XXXVII, Proposition VI.

By the laws of this realm Christian men for heinous and grievous offences may be put to death.

XXXVII.VI The proof from God’s word.

As the natures of men be divers, and some sins in some countries more abound than in others; so are the punishments to be imposed upon malefactors, according to the quantity and quality of their offences; and any country and kingdom may punish offenders even with death, if the laws thereof, and their offence, do require it. For

“All that take the sword shall perish with the sword.” [Matthew 26v52.]

“Governors be sent of the king for the punishment evil-doers.” [1 Peter 2v14.]

“A wise king scattereth the wicked, and causeth the wheel to turn over them.” [Proverbs 20v26.]

“The magistrate bearcth not the sword for nought, and is the minister of God to take vengeance on them that do evil.” [Romans 13v4.]

Which punishments testify to the world, that

God is just, which will have some sins more severely punished than others, and the magistrates to cut off dangerous and ungodly members:

God is merciful, and hath care both of his servants and of human society:

God is all wise and holy, in that he will have it known who are just, who wicked, who holy, and who profane, by cherishing and preserving of the one, and by punishing and rooting out of the other.

Our godly and christian brethren in other countries approve this doctrine. [Conf. Helv. I. Art. XXIV. XXVI. & II. c. 30. Basil. Art. VII. Bohem c. 16. Gal. Art. XXXIX. Belg. XXXVI. August. Art. XVI. Saxon. Art. XXIII.]

XXXVII.VI The adversaries unto this truth.

The adversaries of this doctrine be divers. For

Some are of opinion, that no man for any offence should be put to death. Such in old time were the Manichees and the Donatists, and such in our days be the Anabaptists. [D. August. in Johan. XI. Conf. Helv. II. cap. 30.]

And some do think, that howsoever for other offences against the second table malefactors may be put to death; yet for heretical and erroneous opinions in points of religion none are so to suffer. Of this mind are the Familists. For

They hold that no man should be put to death for his opinion. [Display. I. a.]

They blame M. Cranmer and Ridley for burning Joan of Kent for an heretic. [Ibid.]

It is not Christian-like that one man should persecute another for any touching conscience. Is not that punishment sufficient (say they) which God hath ordained, but that one Christian must vex, torment, bely and persecute another? [Fam. 2., Letter unto M. Ro. Ibid.]

Article XXXVII, Proposition VII.

It is lawful for Christian men, at the commandment of the magistrate, to wear weapons, and serve in wars.

XXXVII.VII The proof from God’s word.

There is (saith K. Solomon) a time of war, and a time of peace [Ecclesiastes 3v8.]: and princes are, by war and weapons, to repress the power of enemies whether foreign or intestine. For they are in authority placed for the defence of quiet and harmless subjects, as also to remove the violence of oppressors, and enemies, whatsoever they be. [Proverbs 2v31.] For these causes have they horses prepared for the battle; tributes paid them as well of Christians as others; and subjects to serve them in their wars, of what nature soever. [Romans 13v6, 7.]

Cornelius [Acts 10.], being a Christian, was not forbidden to play the centurion, or bidden to forsake his profession; nor the soldiers that came unto John’s baptism willed to leave the wars, but to offer no violence unto any man. [Luke 3v14.]

This truth is granted by the churches. [Conf. Helvet. II. cap. 30. Bohem. c. 16. Saxon. Art. XXIII.]

XXXVII.VII The adversaries unto this truth.

Many are against this assertion: whereof some doubt of the truth thereof; as Ludovicus Vives ^a.

Others deny it altogether as untrue. So did in ancient time the Manichees, whose doctrine was, that no man might go to war. [D. Aug. contr. Man. Lib. XXII. c. 74.]

Lactantius thought it altogether unlawful for a good man or a Christian either to go to war, or to bring any man to a violent death, though by law he were adjudged to die. [Lact. de Vero Cultu, cap. 20.]

In these days the Anabaptists think it to be a thing most execrable for Christians to take weapons or to go to wars. [Conf. Helv. II. cap. 30.]

The Family of Love also do so condemn all wars, as the time was when they would not bear or wear a weapon [Display, H.5, b.]: and they write first of themselves, how all their nature is love and peace to, and that they are a people peaceable, concordable, amiable, loving, and living peaceably; [H. N. Spirit. Land, c. 37, sect. 2. Ibid. Præf. sect. 31. Ibid. chap. 5., §9.] but all other men in the world besides they do wage war, kill, and destroy; for which ends they have divers sorts of swords, halberds, spears, bows and arrows, guns, pellets and gunpowder, armour, harness, and gorgets; none of which the Familists do use or allow of.

^a Arma Christianum virum tractare nescio an fas fit. ─ Lud. Vives, Institut. Fœm. Chr. Lib. I.

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Article XXXVIII: Of Christian men’s Goods, which are not common.

The riches and goods of Christians (1) are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding (2) every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

Article XXXVIII: The Propositions.

The riches and goods of Christians, as touching the right, title, and possession of the same, are not common.
Every man is to give liberal alms to the poor of that which he possesseth, according to his ability.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXXVIII, Proposition I.

The riches and goods of Christians, as touching the right, title, and possession of the same, are not common.

XXXVIII.I The proof from God’s word.

Against community of goods and riches be all those places (which are infinite) of holy scripture, that either condemn the unlawful getting, keeping, or desiring of riches, which, by covetousness ^a, thievery ^b, extortion ^c, and the like wicked means, many do attain; or do commend liberality ^d, frugality ^e, free and friendly lending ^f, honest labour ^g, and lawful vocations to live and thrive by ^h. All which do shew that Christains are to have goods of their own, and that riches ought not to be common.

Of this judgement be the reformed churches. [Conf. Helvet. II. c. 29. Gal. Art. XI. Belg. Art. XXXVI. August. Art. XVI. Wittenb. c. 21.]

^a If any one that is called a brother be a fornicator, or covetous, &c. with such a one eat not, 1 Corinthians 5v11. Covetousness, let it not be once named among you, as it becometh saints, Ephesians 5v3.

^b Let none of you suffer as a thief, &c. 1 Peter 4v15.

^c With a brother that is an extortioner, eat not, 1 Corinthians 5v11. Neither thieves, nor covetous (persons), nor extortioners, shall inherit the kingdom of God, 1 Corinthians 6v10.

^d It is a blessed thing to give rather than to receive, Acts 20v35. Yea, and that thing ye do unto all the brethren throughout all Macedonia, 1 Thessalonians 4v10. If a brother or a sister be naked, and destitute of daily food, &c. notwithstanding ye give them not these things, which are needful to the body, what helpeth it? James 2v15, 16.

^e If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel, 1 Timothy 5v8.

^f From him that would borrow of thee turn not away, Matthew 5v42. And lend, looking for nothing again, Luke 6v35.

^g Let him that stole, steal no more, but rather let him labour, &c. that he may have to give unto him that needeth, Ephesians 6v28. We warned you that if there were any which would not work that he should not eat, 2 Thessalonians 3v8.

^h Ye know that these hands have ministered unto my necessities, and to them that were with me, Acts 20v34. We laboured day and night, because we would not be chargeable unto any of you, 1 Thessalonians 2v9. We took not bread of any man for nought, 2 Thessalonians 3v 8.

XXXVIII.I The adversaries unto this truth.

Of another mind were the Esseis, the Manichees, the Pelagians, the Apostolicks, and Fractricellians, and are the Anabaptists, and Family of Love. [Heyden. Des. urbis Hierosolym. Lib. III. c. 3. D. August. De mor. Eccles. Cath. Lib. I. Magdeburg. Eccles. Hist. cent. 5. fol. 586. D. Humfred. De Romanæ Curiæ praxi. pag. 39, ex Epiph. W. Thomas’ Description of Italy, pag. 59. Sleidan. Comment. Lib. VI. Display, H. 3. b.]

Among the Familists (saith H. N.) none claimeth anything proper to himself for to possess the same to any owedness or privateness. [H. N. Spirit. land, chap. 35, §4.] For no man, &c. can desire to appropriate or challenge anything to himself, either yet to make any private use to himself from the restward: but what is there is free, and is also left free in his upright form.

Article XXXVIII, Proposition II.

Every man is to give liberal alms to the poor of that which he possesseth, according to his ability.

XXXVIII.II The proof from God’s word.

Unto liberality towards the poor, according to our ability, we are in the holy scriptures provoked,

By the commandments from God, by his servants the prophets, by his Son our Saviour, and by his apostles. [Deuteronomy 15v11. Proverbs 5v15, 16. Ecclesiastes 11v1, 2. Matthew 5v42, &c. 6v2, 3, &c. Luke 6v30, &c. Romans 12v13. 1 Corinthians 16v2.]
By sweet promises of ample blessings ^a.
By threatenings of punishments to the covetous and stony-hearted ^b.
By the examples of the best men, viz. the apostles and primitive church. [Acts 11v29, 30. Romans 15v25. 2 Corinthians 8v1, 2, 3, &c. 2 Corinthians 9v2, &c.]

So the churches. [Confess. Helvet. II. c. 23, 28, 29. Saxon. Art. XXI. Wittenb. c. 18.]

^a Ecclesiastes 11v1. The liberal person shall have plenty: and he that watereth shall also have rain, Proverbs 11v24.

^b He that stoppeth his ear at the crying of the poor, he shall cry and not be heard, Proverbs 21v13. He that giveth unto the poor shall not lack; but he that hideth his eyes shall have many curses, Proverbs 28v27.

XXXVIII.II The adversaries unto this truth.

Of strange minds, therefore, and impious are,

First, the Anabaptists, which would have no man either to give or receive. For all things, in their opinion, should be common; (as afore also hath been said) and none among them be either poor to receive, or wealthy to minister any alms. [Bale, Myst. of Iniquit. p. 53.]

Secondly, the hypocritical sectaries, who are bountiful only to those who side with them. Such were, first, the publicans in our Saviour’s days [Matthew 5v46, 47.]; and after them the Manichees who would minister neither bread nor water unto any hungry and pining beggar, unless he were a Manichean ^c.

And such are the Family of Love, who say they are not bound to give alms but to their own sect; and if they do, they give the same to the devil. [Displ. H. 7. b.]

^c Homini mendico esurienti, nisi Manichæus sit, panem, aut aquam non porrigunt Manichæi. ─ D. Aug. de Mor. Manich. Lib. II.

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Article XXXIX: Of a Christian Man’s Oath.

As we confess that (1) vain and rash swearing is forbidden christian men by our Lord Jesus Christ, and James his apostle, so we judge that (2) christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity; so it be done according to the prophet’s teaching, in justice, judgement, and truth.

Article XXXIX: The Propositions.

We may not swear vainly and rashly.
A lawful oath may be given and taken, according to the word of God, in justice, judgement, and truth.

__ CONTENTS

SIDENOTES

[1] Notes
[2] Go
[3] Here

Article XXXIX, Proposition I.

We may not swear vainly and rashly.

XXXIX.I The proof from God’s word.

The better to avoid vain and rash oaths and swearing, it is good to have in remembrance that which is said by our Saviour Christ and his apostle James.

Our Saviour saith, [Matthew 5v34.] “Swear not at all; neither by heaven; for it is the throne of God: nor by the earth; for it is his footstool: nor by Jerusalem; for it is the city of the great King: nor by thine head, because thou canst not make one hair white or black. But let your communication be Yea, yea; Nay, nay.”

So the apostle St James: [James 5v12.] “Before all things, my brethren,” (saith he) “swear not, either by the heaven, or by the earth, or by any other oath: but let your yea be yea, and your nay, nay, lest ye fall into condemnation.”

All churches do, and some in their public writings, condemn vain, rash, and idle oaths. [Conf. Helv. II. cap. 5. Basil. Art. XI.]

XXXIX.I Errors and adversaries unto this truth.

This declareth many sorts of men to be very impious, as,

The wantons, which, for their pleasure, and the covetous worldlings, who, for gain and profit, blush not to take the name of God in vain by idle, rash, and usual oaths.

Next, the Basilidians, Helchisaites, Priscillianites, and Family of Love, who for ease, and to avoid troubles and persecution, dread not to swear and forswear themselves. [Philastrius. Euseb. ex Orig. Lib. VI. c. 38. Bulling. contra Anab. Lib. II. cap. 4. Rams. Conf.]

Thirdly, the Papists, whose common guise is to swear either by saints or idols, or by God and creatures together. [Pet. de Soto, Meth. Conf. p. 40, a.]

Fourthly, the Puritans, who used to swear, though not by God, &c., yet as wickedly, using horrible imprecations, as “I renounce God,” “God damn me;” or, as Hacket’s manner was, “God confound me.” [Conspiracy for pretended Reform, p. 5.]

Lastly, the Bannisterians, who deem it hypocrisy for one Christian to reprove another for common and rash swearing, which are but trifles in their opinions. [Unfold. of Bannist.]

Article XXXIX, Proposition II.

A lawful oath may be given and taken, according to the word of God, in justice, judgement, and truth.

XXXIX.II The proof from God’s word.

The truth of this doctrine appeareth plentifully in the holy scriptures. For in the same there be bot commandments that we must, and may, and forms prescribed how we shall swear.

For the first, “Thou shalt fear the Lord thy God, and serve him; and shalt swear by his name,” saith Moses. [Deuteronomy 6v12, 13.] Again, “Thou shalt swear, The Lord liveth, and thou shalt cleave unto him, and shalt swear by his name.” [Deuteronomy 10v20.]

And, touching the other, swear may we not, either by Baal, or by strange gods, or by the Lord, and by Malcham, (that is by idols), or by any creatures. [Jeremiah 12v16. Joshua 27v7. Zephaniah 1v5. Matthew 5v34.]

But our oaths must be made in the name of the Lord, as, “The Lord liveth,” and all is to be done in truth, judgement, and and when the magistrate calleth us thereunto. [Deuteronomy 6v13. Jeremiah 12v16. Jeremiah 4v2. Exodus 22v8. 1 Kings 8v31.]

All churches join with us in this assertion, and some testify the same in their public writings. [Conf. Helv. I. Art. XXVI. & II. cap. 30, Gal. Art. XI. Basil. Art. XI. sect. 1. August. Art. XVI]

XXXIX.II The errors and adversaries unto this truth.

Many be the adversaries, one way or other, crossing this truth. For

1. Some condemn all swearing, as did the Esseis, who deem all swearing as bad as forswearing, and do the Anabaptists, which will not swear, albeit thereby both the glory of God may be much promoted, and the church of Christ, or commonweal, furthered. [Fardl. of Fashions, 2 part. Conf. Basil. Art. XI. sect. 1.]

2. Others condemn some kind of oaths, and will not swear, though urged by the magistrate, but when themselves think good; so the Papists. [Test. Rhem. An. Act. XXIII. 12.] No man, say they, ought to take an oath to accuse a Catholic (a Papist) for his religion, and such as by oaths accuse Catholics (that is, Papists) are damned. [Ibid.]

So the Puritans oftentimes either will take no oath at all when it is ministered unto them by authority, if it may turn to the molestation of their brethren [Hook. of Eccles. Pol. præf.], or if they swear (finding their testimony will be hurtful to their cause) they will not deliver their minds after they be sworn. [D. Sutcliff’s answer to Job Throe. p. 46, b.]

3. Others, having taken the oath, do foully abuse the same, as the Knights of the Post, like the Turkish Seiti and Chagi [Policy of the Turkish Emp. c. 24, p. 74.], who for a ducat will take a thousand false oaths afore the magistrate; as also the Jesuits, who, in swearing, (which is little better than forswearing) do uti scientia, that is, cunning and equivocations; as also do they who conscionably and religiously keep not their faith; [Quodlibet, p. 34, 68, Garner’s Arraign.] such are the forenamed Papists. [Test. Rhem. an. Act. XX. 12.] For (say they) “An oath taken for the furtherance of false religion” (as they take the profession of all Protestants to be) “bindeth not.” ^a Again, “Faith is not to be kept with heretics.” [Concil. Constan.] Which assertion little differeth from the opinion of some Puritans, who teach that promise (or faith) is not to be kept, when (as perhaps by the not erecting of presbyteries in every parish) God’s honour and preaching of his word is hindered ^b.

Subjects be discharged from their oath of allegiance, and may gather forces against their liege sovereign, if he enterprise anything to the hurt of his realm, [Merc. Gallo-Belg. Lib. II. p. 89.] or of (the Romish) religion, was a determination of the Sorbonists in a certain conventicle of theirs at Paris. And that magistrates, by their subjects, may be brought under the obedience of laws, was a conclusion of certain Scottish ministers in a private conventicle of Edinburgh. [Buchan. Rerum Scotic. Lib. XVII. p. 202, b.]

[Euseb. Philadeph. Dial. 2, p. 57.] Seditiosi non sunt, qui resistunt principibus politicum aut ecclesiasticum statum perturbantibus. Nam qui resistit principi seditioso seditiosus non ed, sed seditionem tollit saith a Frenchman. Yea (saith an Englishman) whose works by T. C. are highly approved and commended, Hunc tollant vel pacifice, vel cum bello, qui ea potestate donati sunt, ut regni ephori, vel omnium ordinum conventus publicus. [Dud. Fen. S. Theol. Lib. V. cap. 13.] Subjects may not respect their oaths made unto such princes which trouble the state of the church or commonweal.

Finally, whatsoever princes be (good or bad), if they be women (say some), oaths of allegiance unto them are not to be kept. Their words be these,

“First, (as well the states of the kingdom as the common people) they ought to remove from honour and authority that monster in nature, (so call I woman in the habit of man, yea, a woman against nature reigning above man). Secondarily, if any presume to defend that impiety they ought not to fear, first to pronounce, and then after to execute against them (that is to say, against women governors) the sentence of death. If any man be afraid to violate the oath of obedience which they have made to such monsters, let them be most assuredly persuaded, that, as the beginning of their oaths proceeding from ignorance was sin, so is the obstinate purpose to keep the same nothing but plain rebellion against God.” [Against the Regim. of Women, 1 Blas. p. 53, b.]

Last of all, whereas every minister of the word and sacraments at his ordination doth swear to obey his diocesan in all lawful matters, certain gentlemen of the Puritan faction writ thus unto the bishops of the Church of England, and printed the same, viz. “The canon law is utterly void within the realm; and therefore your oath of canonical obedience is of no force, and all your canonical admonitions not worth a rush.” [The gentlemen’s demands unto the bishops (printed anno 1605) p. 46.]

^a Juramentum propter falsam religionem præstitum non onligat. ─ Bap. Fickler. de Jure Magist. (Ingolstad. 1578) p. 11. (in Marg.)

^b Geneva, Annot. Matt. II. 12. (See, The Bible transl. according to the Ebrew and Greeke, &c. with most profitable Annotations, Lond. 1578. Marg. Annot. on Matt. II. 12.) One of them hath delivered, that if the prince do hinder the building of the church, the people may by force of arms resist him. ─ Answer to the Abstract, p. 194.

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D. Hilar. Contra Constantium August.

Non recipit mendacium veritas; nec patitur religio imietatem: “The truth admits no lie; neither can religion abide impiety.”

1 Timothy 1v17.

“Unto the king everlasting, immortal, invisible, unto God only wise (be) honour (and) glory for ever and ever. Amen.”

Finis.

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Attribution

Transcribed and edited by Ollie Lansdowne for New Whitchurch Press.

Works consulted

Thomas Rogers, The Catholic Doctrine of the Church of England: An exposition of the Thirty-nine articles (1854), Edited by John James Stewart Perowne, Cambridge: Parker Society

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AN EXPOSITION OFTHE THIRTY-NINEARTICLES

THOMAS ROGERS

Contents.

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To the Most Reverend Father in God, and his right honourable good Lord Richard, by the divine providence, Archbishop of Canterbury, and Primate of England, and counsellor to the Most High and Mighty Prince, James, King of Great Britain, France, and Ireland.

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Constitutions and Canons Ecclesiastical, A.D. 1604.

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The Catholic Doctrine believed and professed in the church of England.

Article I: Of faith in the Holy Trinity.

Article I: The Propositions.

Article I﻿, Proposition I.

I.I The proof from God’s word.

I.I Errors and adversaries unto this truth.

Article I, Proposition II.

I.II The proof from God’s word.

I.II Errors and adversaries unto these truths.

Article I, Proposition III.

I.III The proof from God’s word.

I.III Errors and adversaries unto this truth.

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Article II: Of the Word of God which was made very Man.

Article II: The Propositions.

Article II, Proposition I.

II.I The proof from God’s word.

II.I Errors and adversaries unto this truth.

Article II, Proposition II.

II.II The proof from God’s word.

II.II Errors and adversaries unto this truth.

Article II, Proposition III.

II.III The proof from God’s word.

II.III﻿ Errors and adversaries unto this truth.

Article II, Proposition IV.

II.IV The proof from God’s word.

II.IV The errors and adversaries unto this truth.

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Article III: Of the going down of Christ into Hell.

Article III: The Proposition.

Article III, Proposition I.

III.I The proof from God’s word.

III.I Errors and adversaries unto this truth.

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Article IV: Of the Resurrection of Christ.

Article IV: The Propositions.

Article IV, Proposition I.

IV.I The proof from God’s word.

IV.I Errors and adversaries unto this truth.

Article IV, Proposition II.

IV.II The proof from God’s word.

IV.II The errors and adversaries unto this truth.

Article IV, Proposition III.

IV.III The proof from God’s word.

IV.III Errors and adversaries unto this truth.

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Article V: Of the Holy Ghost.

Article V: The Propositions.

Article V, Proposition I.

V.I The proof from God’s word.

V.I The errors and adversaries unto this truth.

Article V, Proposition II.

V.II The proof from God’s word.

V.II The errors and adversaries unto this truth.

Article V, Proposition III.

V.III The proof from God’s word.

V.III The errors and adversaries unto this truth.

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Article VI: Of the sufficiency of the holy Scripture for salvation.

Article VI: The Propositions.

Article VI, Proposition I.

VI.I The proof from God’s word.

VI.I The errors and adversaries unto this truth.

Article VI, Proposition II.

VI.II.

VI.II Adversaries to this truth.

Article VI, Proposition III.

VI.III.

VI.III The adversaries unto this truth.

Article VI, Proposition IV.

VI.IV.

AN EXPOSITION OF
THE THIRTY-NINE
ARTICLES

Article I, Proposition I.

II.III Errors and adversaries unto this truth.