THE English Creed, CONSENTING WITH the true, ancient, Catholic, and Apostolic Church in all points, and articles of Religion, which every Christian is to know and believe that would be saved.  
THE SECOND PART, in most loyal manner to the glory of God, credit of our Church, and displaying of all heresies, and errors, both old and new, contrary to the faith, subscribed unto by Thomas Rogers.  
Allowed by authority.  3. ESDR. 4. Magna est veritas & praevalet. 
AT LONDON, Printed by Robert waldgrave, for Andrew Maunsel, at the Brazen Serpent in Paul's Churchyard. 1587.   

TAM GENERE, QVAM VIRTUTE PRAECELLENTI, D. CHRISTOPHER HATTONO EQVITI AURATO, REGNI ANGLIAE SUMMO CANCELLARIO, ALIIS QVE MULTIS NOMINIBUS HONORATISSIMO VIRO, SVO OPTIMO MAECENATI AC PATRONO: THOM AS ROGERIUS, POSTERIOREM HANC SYMBOLO ANGLICANO SUBSCRIPTIONIS SVAE PARTEM, HONORIS GRATIQVE ANIMI TESTIFICATIONIS ERGO, DEVOTE CONSECRAVIT.   


20. ARTICLE. Of the authority of the Church.  
THe Church hath power ¹ to decree rites or ceremonies, and authority ³ in controversies of faith. And yet it is not lawful for the Church ² to ordain any thing that is contrary to God's word, ⁴ neither may it so expound one place of Scripture ⁵ that it be repugnant to another. Wherefore although ⁶ the Church be a witness, and a keeper of holy writ: yet, as it ought not to decree any thing against the same, so besides the same ⁷ ought it not to enforce any thing to be believed for necessity of salvation.  

The Propositions.  
1 The Church hath power to decree rites or ceremonies.  
2 The Church may not appoint what rites or ceremonies it will.  
3 The Church hath auctortie to judge in controversies of faith.  
4 The Church hath power to interpret, and expound the word of God.  
5 The Analogy of faith must be expected in the exposition of the Scripture.  
6 The Church is the witness and keeper of God's word.  
7 The Church may not enforce any thing to be believed, as is necessary unto salvation, that is either contrary, or besides the word of God.   

1 The Church's authority to decree rites or ceremonies.  
Is warranted in the word of God, 

By th'example of the Apostles who did ordain rites or ceremonies, as among other things, that in the Church 

Men should not be covered. 1. Corinth. 11. 4. etc.  
Women 

Should be covered. 1. Corinth. 11. 5.  
Should keep silence. 1. Corinth 14. 34.    
A known tongue should be used. 1. Cor. 14. 1. etc.    
By the general, & perpetual commandment of God himself who at all times will have every thing in the Church to be done 

As being the auctor not of confusion, but of peace. 1. Cor. 14. ver. 26. 33. 40.  
Honestly,  
By order,  
Unto edification,      
Is granted in the public Confessions of the Church's protestant, as Confession of 

Heluet. 1. Artic. 13.  
Heluet. 2. cap. 22. 23. 24.  
Basil▪ art. 10.  
Bohem. cap. 15. 17.  
France artic. 32.  
Fland. artic. 32  
Ausburg. artic. 4. 5. 7. 15.  
Sax. artic. 20.  
Sucuia. cap. 8. 14.  
Wittem. cap. 27. 35. 

This power being given by the supreme authority unto the Church, they do greatly offend,  
Who by an extreme detestation conceived against ceremonies, do condemn 

Generally, all rites or ceremonies, as do some fantastical spirits.  
Particularly some commendable ceremonies: so is the celebration of the Sabbat disliked of certain Familists.    
Which think the Church is tied precisely to observe the ceremonies, 

Of the jews, so 

Did the 

False Apostles,  
Cerdonits'  
Cerinthians.  
Nazarens.    
Do the 

jews.  
Turks.  
Armenians.      
Of the Romish synagogue, in which error be 

The hot Papists.  
The half Papists, the Fam▪ of love.      
Which hold that either any one man, or any certain calling hath power to decree & appoint rites or ceremonies, though of themselves good unto the whole Church of God.       

2. As it is a clear truth that the church may ordain ceremonies: So true it is also that the Church hath no power to appoint what rites or ceremonies it will, but they must make  
To the 

Nourishing and increase of love and friendship among men, Such  
Retaining of the faithful in the holy fear of God Such 

In the primative Church were the rites principally about 

Baptism.  
Excommunication.  
The L. Supper.    
In these days in the reformed Churches, are the ceremonies touching 

For the Church to meet in.  
The times.  
The places.   

In the Church.  
The prayers.  
The service.  
The persons.        
Not to the upholding of vice, or superstitious vanities among the people, as they do 

If of themselves they be meetly wicked and ungodly, as are 

Popish Masses.  
Images in the Church.    
If being in their own nature indifferent, yet being supersticiouslie used are ungodly, as are the difference of days, and meats, and apparel, etc. when it is thought that such rites 

Do deserve remission of sins.  
Are th'acceptable service of God.  
Be of necessity, under the pain of God's eternal curse, to be observed of all and every man. 

This is consonantor agreeable  
To the word of God 

Eze 20▪ v. 18. 19  
Matth. 15. 13.  
Mat. 7. 7: etc.  
Luke. 11. 46.  
Gal. 51.  
Col. 2. 8. etc.  
Tit. 1. 14.    
To the sound Confessions of Christ his church. Confess. of 

Heluet. 2. c. 15.  
France art. 33.  
Flan. art. 32.  
Ausb. art. 7. 15  
Sax. art. 20.  
Witten. art. 35.  
Suevia. c. 14. 

But, as light is unto darkness contraeie to all such  
As are of opinion that the Church hath absolute authority to ordain what laws, rites, or ceremonies it thinketh good.  
As will make (and that as they say by th●auctoritie given unto the church) of a ceremony, a matter of substance, and of a thing of substance, a ceremony, as they do which turn the 2 commandments of the decalogue into a ceremonial law.  
As both obscure the glory of God by their Masses, invocation of creatures, etc. and frustrate the merits of our Saviour by their meritorious pardons, fasting, pilgrimages, etc. & deface the holy Sacraments of Christ, by the vain ceremonies of Antichrist; & hinder the preaching of God's word by over m●nie & tedious traditions; and keep the people of God in damnable ignorance, by preferring the ordinances of men before th'institution of God, and leave that undone which God hath commanded to be done, to perform that which the Church hath commanded; such are the Papists.             

3 Authority is given to the Church (and to every member of judgement in the same) to judge in controversies of faith, and so in their places  
To embrace the truth.  
To avoid and improve Antichristianitie & errors. 

And this is not the private opinion of our Church but  
The strait commandment of God himself 

To teachers 

● Tim. 4. 7.  
1 Tim. 6. 20  
Tit. 1. 9  
Tit. 3. 10.    
To heaters 

Hier. 23, 16.  
Matth 7. 15  
joh. 10. 3 etc.  
Phil. 3, 2.  
Heb. 13, 9  
2. Pet. 3, 17.  
2 john. ver. 10.    
To the whole Church 

Matt. 24. 23  
1. Cor. 14. v. 20. 23. 24.  
1. Thes. 5, 21  
jam. 5, 19  
judes epist.  
Revel. 18, 4.  
1. Cor. 10. 15    
The judgement of our godly brethren in other places of the reformed Church; name lie in the Confes. of 

Wittem. art. 32.  
Suevin. art. 15. 

Sound in judgement therefore they are not  
Which being not of the Church of Christ, will notwithstanding take upon them to judge, yea to condemn the doctrine of the Church of God, as do 

The Machiavils.  
The jews.  
The Turks.  
The Papists.  
The Fam. of love.  
The Anab.    
Which hold that the Pope alone hath power 

To judge all men, and matters, but may be judged of none.  
To make & revoke at his p●●su●e what articles of Religion him listeth, and that without controlment.    
Which suppose there is 

No judgement but in the Clergy, so called.  
None authority to determine of controversies in Religion, but by the books of the dead 

Fathers.  
Doctors.  
School men, as 

Th●● Aquinas.  
●co●●●, etc.               

4 To interpret the word of God is a peculiar blessing given by God only to the church or company of the faithful, though not to all and every of them. For  
Saith our Saviour 

Of men in general. No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him. Mat. 11. 27.  
Of his faithful disciples. It is given to you to know the secrets of heaven, but to them it is not given. Matth. 13, 11.     

Saith S. Paul unto the church at Corinth  
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, etc. And to another prophecy. 1. Cor. 12. 7, etc.  
If any thing be revealed to another that sitteth by, let the first hold his peace. 1. Cor. 14. 30.    
The Apostles, james and john, do write unto all the Church, or people of God. 

If any man lack wisdom, let him ask of God. jam. 1, 5.  
Ye have an ointment from him that is holy, and ye have known all things, etc., ye know the truth, etc., ye need not that any man teach you. 1. john. 2. ver. 20, 21, 27. 

Hereunto subscribe the Churches in  
Heluet. Confes. 2. c. 7.  
Bohem. Confes. c. 1.  
Witten. Confes. c. 30. 

Al of us jointly opposing ourselves  
Against those men which think that to expound the word of God is so easy a matter, as any student, endued with a good natural wit, by diligence may do the same  
Against them that teach how to interpret or expound the Scriptures is too hard a thing for any mortal man to attain unto: such 

Was johannes the Wessalia.  
Are many of the Anabaptists.    
Against the fam. of Love, who though they grant some can expound or open, so far as is convenient for man to know, the meaning of God in his word: yet that Some, there say, are themselves, and none other.  
Against the Papists 

Which think that to interpret the holy scripture is not so much a special gift of God upon some chosen persons, as an ordinary power annexed to the state of 

Popes.  
Bishops.  
General Counsels    
That are so far from giving the people of God, not being of the Clergy, power to expound▪ that they will not suffer them to read, no not so much as to have the Scriptures 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. But for the Scripture of God in place they obtruded 

Festivals  
Legends  
Rosaries  
Horaries  
Psalteries of our Lady.             

5 Forsomuch as no prophecy is of any private motion (2. Pet. 1. 20.) and whatsoever interpretation man giveth, not agreeing to Th'analogy of faith (which S. Paul from God gave in commandment to be observed, Rom. 12. 6.) is a private interpretation, 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. This do the Church's protestant so like of, as they approve the same by public Subscription, as may appear in the Confession of  
Heluet. 1. art. 2.  
Heluet. 2. c, 2.  
France. art. 7.  
Saxon. art. 1.  
Wittem. ca 30. 31. 33.  
Sueavia. art 1. 

This will not be granted of the Antichristian synagogues whereof  
Some think that the Scripture may be expounded in what sense, and to what purpose we will, as the 

Helchesaits.  
Papists: among whom they be which from this opinion do term the most holy word of God in reproach 

A shipman's hose.  
A leaden rule.  
A nose of wax.      
Some condemn all interpretation of the word, as unnecessary, they being taught, as they say, of God himsenlfe: such are the Libertines.  
Some depend upon visions, and Revelations, as the 

Euthusiasts.  
Anabaptists.    
Some dislike of the literal, calling it a Grammatical sense, and so prefer the Allegorical exposition, that they call it the spiritual sense of God's word, and thereby make what them list of the Scriptures most monstrously, as the 

Originists.  
Fam. of Love    
Some will have of every place of Scripture an exposition 

Analogical.  
Allegorical.  
Historical.  
Moral. 

As the curious  
Thomists.  
Monches.      
Some are addicted to an interpretation which they call mystical, and prophetical, as the B●●●ardists.  
Some think th'interpretation which the Church of Rome maketh of the Scripture, whatsoever it be, is the odd, and the only true sense of God's word, as Harding doth.  
Some deem that as the Church by time doth alter, so th'interpretation of the Scripture also may vary: whereby that which in Th'apostles time was a truth, in these days shall be an error, and contrariwise: in this error was Cardinal Cusanus.     

6 Though the church hath power to hear & determine in controversies of saith (as already hath been proved): yet hath the Church authority nei there to judge the word of God, not to judge otherwise than the word of God doth judge. For it is said,  
To the church 

Now I besceche you brethren, mark them diligently which cause division and offences, contrary to the doctrine which ye learned, and avoid them, Rom. 16. 7.  
Hear him (even Christ) Math 17. 5.  
To him give all the Prophets witnesce. Act. 10. 43.  
Search the Scriptures. john. 5. 39  
Whosoever transgresceth and abideth not in the doctrine of Christ, hath not God 2. john. vers. 9  
Ye are no more strangers and foreigners etc. and are built upon the foundation of Th'apostles, and Prophets, etc. Ephes. 2 19  
Hereby shall ye know the spirit of God etc. 1. john. 4. 2.    
Of the holy Scripture 

The word is the truth. john. 17. 17.  
The whole Scripture etc., is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be absolute, etc. 2. Tim. 6. ver. 16. 17.  
They have Moses, and the Prophets, let them hear them. Luk. 16. 29.  
We have also a most sure word of the Prophets, to the which ye do well that ye take heed. etc. 2. Pet. 1. 19  
If any man teach otherwise, & consenteth not to the wholesome words of our L. I. Christ, and to the doctrine which is according to godliness, he is puffed up, & knoweth nothing, etc. 1. Tim. 6. v. 3. etc. 

Thus think we of the Scriptures, and of the Church. So with us do other Churches. Confess. of  
Heluet. 2. cap. 1.  
Bohem. cap. 1.  
Fran. art. 5.  
Flan. art 7.  
Wit. tem. art. 30 31. 32.  
Sax. art. 11. 

Yet all of us do grant that the Church.  
As a faithful witness may yea, of necescitie must testify to the world, what hath been the doctrine of God his people from time to time. But be it far from us that we should ever somuch as think, which the Papists will not stick to write, and say, that 

The Church is to judge the Scripture, and not the Scripture the Church.  
The Scripture is not of the escence of the Church, for without it a Church mai● be thought and very well. So said Cusanus à Cardinal.  
It had gone better with the Church, had there been no scripture at al.  
The scripture because (as they say) 

It is unperfect cannot Be the judge.  
It is obscure, may not Be the judge.  
It is ambiguous, ought not Be the judge.    
He is an haereticke that cleaveth to the Scriptures, as did Horstatus.  
Such as bore witnesce unto the truth. 

By the shedding of their blood in the days of Q Marie, are not martyrs, but murtherets of themselves.  
In this time 

By the sword, are tyrants.  
By life and doctrine, be heretics.        
As á trusty register is to keep and make known, what the word of god which it hath received, is This carefully hath been performed,  
Before the word was written, by the patriarchs.  
After the word was committed to writing, 

Before Christ his incarnation by the jews.  
In christ his life time, 

Luk. 4. 16. etc.  
Act. 13. 27.  
Act. 15 21.    
In the primitive church 

2. Cor 3. 15.  
2. cor. 8. 18.  
Colos. 3. 16.    
From Th'apostles time by the godly Christians in th'universal world. 

This carefulness in keeping the word of God, declareth,  
That the mother Church of Rome is not the only keeper of the holy write.  
How cursedly they offend which so greatly esteem, 

The Ethics of Aristotle as the S. scripture.  
The Odds of Pindar, as the Psalms of David.  
The writings of men, as the word● of God.               

7 Of the people of God nothing must be obtruded upon the Church to be believed as necessary unto salvation, which is either contrary or besides the word of God,  
So saith the scripture. 

Deut. 4. 2.  
Prou. 30. 6  
E●●k. 20.  
vers. 18. 19  
1. Cor. 3. 11.  
Gal. 1. 8.  
Gal 3. 15.  
Ephe. 4. 14  
Col. 1. 23.  
Heb. 13. 9  
2. john. v. 9 10.  
Reu. 22. 18    
So witness the Churches reform. Confes. 

Heluet. 2. art. 2.  
Heluet. 1. artic. 4.  
Basil. art. 10.  
Bohem. c. 1  
France. art 5.  
Fland. ar. 7  
Saxon. art. 1.  
Wittem. cap. 30. 33  
Suevia. art. 1. 

What soever is grounded thereon, though not by express terms to be red therein, we do reverendly embrace. This maketh us not to deny  
In doctrine. 

The Consubstantiality of our S. Christ with the Father and the holy Ghost, as the Arians did.  
A trinity of persons in the Godhead with the Sabellians  
The justification of faith only with the Papists.  
The baptism of Infants, with Anabaptists.    
In ceremonies any thing that tendeth unto 

Comeliness  
Order.  
Edification. 

But from the heart we abhor whatsoever agreeth not with the cannon of the Scripture, nor is grounded thereon. Hence detest we  
All the old haereuks 

The phatisies.  
The Escees.  
The Sadduces.  
The Simonians.  
The Menandeans.  
The Ebeonits.  
The Cerinthians.  
The Gnostikes.  
The Valentinians.  
The Martians. etc. with 

The new prophets of Basilides The manifestations of Marcian.  
The mysteries of the manichees The Idolaea of the Scythians. The Symbonia of Th'archontikes.  
The Cabala of the jews.  
The Alcaran of the Turks.  
The Decretals of the Popes      
All were hae●etiks with their cursed opinions 

The Anabaptists, & of them namely, 

The Daui-geo● gain●.  
The Libertines  
The Viteleiss.  
The Nicholaitans of Harrie Nicholas.    
Papists whereof 

Some commanded that all the laws of the Pope should be taken, as confirmed by the mouth of God himself, so did Pope Agatho the first.  
Some writ, as Busgrad▪, 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: and if the Pope carry innumerable souls to hell with him, yet he may not be judged: so thought Pope Boniface the 8.  
Some have published a new Gospel, called, Euangeli●m aeternum, & spiritus, S. which some say, doth so far excel the gospel of Christ as the ca●nel surpasceth the shell; the Sun the Moon; and the light darkness.                

21. ARTICLE. Of the authority of general Counsels.  
GEneral Counsels ¹ may not be gathered together without the commandment and will of Princes. And when they be gathered together ² (for as much as they be an assembly of men, whereof all be not governed with the Spirit & word of God) they may err, and sometimes have erred, ³ 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 that they be taken out of holy Scripture.  

The Propositions.  
1 General Counsels must be gathered together, by the commandment and will of Princes.  
2 General Counsels may err.  
3 General Counsels have erred even in great matters of Religion.  
4 The things ordained by general Counsels, are so far to be embraced and believed, as they are consonant to God's holy word.   

1 Great is the power, and auctoiti● 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 may the better 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 territories and dominions to command all sorts of men to meet together, and that either to th'implanting of the truth where it is not, or to the supprescing of sin, errors, idolatry, and superstition where, or in whom soever it doth arise, or is rooted. Such Counsels were holden,  
In the time of the Mosaical government by the commandment of the most godly Kings. 

Asa. 2. Chro. 15 9 etc.  
Ezekiah. 2. Chr. 29. 4 etc.  
josiah. 1. Chro. 34. 29. etc.    
Since the Gospel hath been received into Kingdoms and commonweals, by Christian Princes, and Emperors, who gathered Counsels 

General, so called was the Council of 

Nice by Constantinus Magnus.  
Constantinople, by Theodosius the elder.  
Ephesus, by Theodosius the younger.  
Chalcedon by Marcian.    
National, and provincial, such (for all) were held at 

By the will of Charles the Great  
Franco●urt.  
Rheims  
Turon  
Cabilon.  
Arelot  
Moguntia    
Auernia by Theodorit. Matiscon, by Gnutranus. 

By ●hil debert  
Aurelia  
Paris, 

And never yet hath there been a council either general or national, either public, or private (I only except the Counsels held by the holy Apostles in a troublesome state, & time of the church, when as yet there were no christian Prince's countenauncing the truth) either begun or ended to the glory of God. But it hath been, I say, not only called, but confirmed also by some godly Emp. King. or Queen. This in effect is granted by the confess.  
Heluet. 2. cap. 30.  
Heluet. 1. art. 26.  
Bohem. cap, 16.  
Fland. art. 36.  
Sax. art. 23.  
Wittem cap. 35.  
Suevia in the Perorat. 

As all other godly and true propositions beside; So hath this been oppugned, & that divers lie. For some think  
That Emperors and Princes be the Pope his Summoners, and not of themselves absolute commanders of Counsels.  
There ought no Council to be kept without the determinate consent of the Bishop of Rome. Harding.  
No Council ever yet had firm authority, which was not confirmed by the Bishop of Rome. Du●aeus.  
The Popes of Rome, whom they call the successors of Peter (and not christian Princess) have authority and power of making laws of calling Counsels etc. The Rhemists. upon the 16 of Matthew.  
That were the Pope à good man as he is Antichrist, he might, or he being wicked, other good Bishops (though subjects unto the civil Magistrate) may call Counsels together at their discretion; which derogateth not a little from th'authority of à christian King, or Prince.           

2 General Counsels consisting,  
Of men, who may err, nothing more easily.  
Of many men and they differing in 

Whereby distractions of opinions often do arise.  
Yeates.  
Riches.  
Learning.  
judgement.  
Calling.  
Authority    
Of many men, whereof the wicked are for number commonly the mayor part, and the better in outward countenance of the world.  
Of men, not all, nor always 

Governed with the 

Of god.  
Spirit  
word    
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 the Council had erred.  
If Jerome had been away, at Chalcedon the Council had erred  
At a●ie time, if some be believed, be the Pope not present either pierce, or per Legatum, no Council but must err. 

Therefore Counsels may err. That which one Council doth establish another will disannul. They will not (we must think,) revoke, that which is well decreed. Therefore Counsels may err. Therefore err do the Papists which say  
The holy Spirit always is the director of Counsels.  
That Counsels cannot err.         

3 Counsels both general and particular have erred and that in matters of faith, (Confes. Wittemb. cap. 33.) For  
In the scripture we find that 

It was ordained if any man did confess that jesus was the Christ, he should be excommunicate, john 9 22 john. 12. 42. which could not be but by a Council.  
A Council was gathered to suppress Christ, and his doctrine. john. 12. 47.  
A Council consulted how they might take jesus by subtlety & kill him. Mat. 26. v. 3. 4.  
A Council sought for witness against jesus to put him to death. Mar. 14. v. 53. 55.  
A Council bound jesus, and led him away, and delivered him to Pilate, Mar. 15. 1.  
A Council judged our S. Christ 

A deceiver, Mat. 27. 63.  
A blasphemer, Luk. 22. 71.    
A Council corrupted the soldiers, and willed them to tell a lie. Matth. 28. ver. 12. 13.  
A Council withstood Peter and john, and commuanded them that in no wise they should speak or teach in the Name of jesus. Act. 4. vers. 5. 6. & 18.  
A Council 

Caused Th'apostles to be beaten. Act. 5. 40.  
Commanded that Th'apostles should not preach in the Name of jesus. Act. 5. 40.    
In ancient writings of credit we may read how, contrary to God's word 

By Counsels A●●ianisme hath been confirmed.  
By Counsels the books of foolish men have been made of equal authority with the word of God.  
By Counsels 

Hath been established.  
Adoration of images  
Invocation of creatures, etc.    
By Counsels th'authority of Princes hath been depresced, and the Pope and Clergy advanced above all Princes. 

The truth hereof moved  
Hilary to call the Synod of Mediolane, the Synagogue of the malignant.  
Saint Augustine unto Maximinus to write, Neither ought I to object against thee the Synod of Nice, nor thou against me the Synod of Ariminum.  
Nazianzen openly to pronounce that he never saw any good end of a Council.  
The French King his Ambassador to sa●e in the chapter of Trent, that scarcely any good at all, or very little came by Counsels to the state of christendom.  
Cornelius, Bishop of Bitonto, to break out into these words in the face of the Church at Trid●t: I would that with one consent they had not altogether declined from religion unto superstition, from faith unto infidelity, from Christ unto Antichrist, from God unto Epicu●us. This notwithstanding the Papists do continue in an erroneous opinion that Counsels cannot err.         
¶ The Antithesis in this and the other part of the subscription, will easily make apparent what by this proposition is set-down.  

4 General Counsels we simply condemn not; yet do we not ground our faith upon any Council, but only upon the word of god. Therefore in general Counsels  
whatsoever is agreeable to the written word of god, we do reverendly embrace.  
whatsoever is contrary unto, or besides the will of God revealed in his word, we do carefully avoid. And 

So are we commanded to do even by God himself. 

Deut. 12. 32▪  
john. 1. 7.  
Ezek. 20. v. 18. 19  
Gal. 1. 8.    
Thus think the godly churches reform. Confes. of 

Heluet. 2. c. 18.  
Bohem. cap. 1.  
France art. 5.  
Flan. art. 7.  
Wittem. c. 33. 

Contrary here unto th'opinion of the Papists concerning counsels is, that  
They do bind all nations. So did Pope Hormisda decree.  
Some counsels, and namely the Council of 

Nice.  
Constantinople.  
Ephesus.  
Chalcedon. So thought Pope Gregory the great    
All Counsels, so did Campion suppose. were of equal authority with the word of God.          

22. ARTICLE. ❧ Of Purgatory.  
THe Romish doctrine concerning ¹. ² Purgatory, ³ Pardons, worshipping, and adoration ⁴ aswell of images, ⁵ as of relics, ⁶ and 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.  

The Propositions.  
The romish doctrine touching 

1 Purgatory,  
2 Purgatory,  
3 Pardons,  
4 Worshipping and adoration of Images,  
5 Worshipping and adoration of Relics,  
6 Invocation of Saints,    
Is a thing 

Not warranted by the Scripture.  
Contrary to the word of God.     

1 It is granted aswell of the Romish, or false, as of the true Church, that none unclean thing can enter into the kingdom of God. And because all men either have been, or still remain unclean, therefore they are or must be purged from sin. But in the manner of purging them who are unpure, they do greatly differ. For the true church looking into the word of God, doth find that we are sanctified, or made clean in divers respects diversly.  
By Baptism. Ephes. 5. v. 25. 26.  
By the word preached. john. 15. 3.  
By the blood of Christ▪ ●. Ioh 1. 7. Tit. 2. 14. Heb. 1. 3.  
By the spirit of God. 1. Cor. 6. 11. 

And that in this life, and not in the other world. For in the Scripture there is mention but only  
Of two ways. Mat 7. 13. 14. 

One leading unto destruction  
One bringing unto life.    
Of two sorts of men. (Mar 16. 16. Io●. 3● 8.) whereof 

Some believe and they are saved.  
Some believe not, and they are damned.    
Of two states in the life to come. Lu. 16. 

One blessed where Lazarus is  
One cursced where Dives doth abide. 

A Third way, or sort or state cannot be found in the word of God. And therefore the Purgatory in an other world denied,  
Hath always been by the Greek Churches.  
Is at this day by the mouths of all, and by the public Confes. of some churches in these parts of the world 

Heluet. 2. cap. 26.  
France▪ art 24.  
Saxon. are 11.  
Wittem. cap. 25.  
Ausb. art. 11 Therefore the Romish doctrine touching purgatory established by the late conventicle at Trent. (Decret. de Purgat. ses. 25. & says. 6. c●n. 30.) cannot be warranted by the holy Scripture.           

2 The Papists sliding back from the truth of God, have fallen in to 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.  
near unto the mount Hecla in Ireland.  
Upon the mount A●tna in Sicil.  
In Hel.    
About the tormentors in Purgatory, who by some are thought to be 

Holy Angels.  
Very devils.    
About the torments. For some dream how they are tormented 

With fire only.  
With water, and with fire.    
About the causes of Purgatory torments. Because many do think 

For which in this life men have done no penance, are there punished.  
Only venial sins.  
Venial, and deadly sins.    
About the time which they that are tormented, shall abide in Purgatory. For some have given-out that the poor souls there 

Be continually in torments.  
Have rest sometime, as upon 

Sundays.  
Holy days.    
In time shall be set at liberty, because their punishment is but temporary.  
May be delivered at any time if 

Their friends with money will buie-out their pains.  
The Priests will pray for them.  
The Pope will but say the word.      
About the state of the souls in Purgatotie. For 

Our English Papists at Rheims do think those in Purgatory to be in a more happy and blessed state than any that do live in this world.  
Some, as Thomas Aquinas, say the pain of hell fire, and the pain of the fire of Purgatory are all one, and that they differ nothing but that th'one is but temporal, and th'other not so. And others, put in choice either to tar●ie in Purgatory à day, or to suffer the miseries of this world an 100▪ years, have chosen th'affliction of this life, for an hundred years together, than the pains of Purgatory for one winter's day. 

Therefore in this contrariety of opinions, some of them th'adversaries themselves cannot deny, must be, we say all of them are, 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. 

These are purged in purgatory▪  
All sins in their own nature, are not mortal, or deadly.  
Some sins deserve not everlasting punishment.    
One sinful man may save another, and that easily by 

Some thing for them  
Praying,  
Saying,  
Doing,    
If friends in this world will do nothing for poor souls in pain, yet may they come unto life at length by abiding their deserved torments until th'end in purgatory.  
The Pope is God in that he can at his pleasure deliver 

From the guil● of sin.  
From the punishments due to sin.         

3 Such hath been th'exceeding mercy and love of God towards man, that as he hath purged us from all guiltiness of sin by the blood: So hath he pardoned us from th'ever lasting punishment due to sin by the pains of Christ. For  
There is salvation in none other. For among men there is given none other name under heaven whereby we must be saved. Act. 4. 12.  
Through his Name all that believe shall receive remission of sins. Act 10. 43.  
He hath purchased the Church by his own blood. Act. 20. 28.  
With his stripes we are healed. Isa. 53. 5.  
He that believeth in him shall not 

Be condemned, john. 3. 18  
Be ashamed. Rom. 10. 11. 

Therefore  
Come unto me, all ye that are weary, and laden, and I will ease you, etc. And ye shall find rest for your souls, saith our Saviour Christ. Mar 11. v. 28. 29.  
If thou shalt confesce with thy mouth the Lord jesus, and shalt believe in thine heart that God raised him up from the dead, thou shalt be saved, saith S. Paul. Rom. 10. 9 

This being the doctrine of god himself, and of his Church, (See art. 2. proposit. 4. art. 11. proposit. 1. art. 22. proposit 1.) we may evidently perceive how not only vain; but beside, not only beside, 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 man. For would we have pardon  
That we may be our own saviours: So did that of purgatory. 

For the sins of 40. days? A Bishop may give it.  
For the sins of an 100▪ days? A Cardinal may grant it.  
For all our sins committed or to be committed? From the Pope we may have it. Here are his pardons if you respect 

Time for years. 

40  
50  
100  
1000  
1000  
10000    
Offences. For 

Parricide.  
Homicide  
Treason.  
The sin of Sodom  
Perjury, etc.      
How the precious blood of Christ was shed in vain. For corruptible gold and silver may and will save us.  
That repentance is not of necessity to the salvation of man. For without the same à popish pardon may save; but without either à pardon from the Pope, or absolution of á Priest, there is no salvation.         

4 Images are such an abomis nation's to the Lord, that he  
To make them among all men odio●●, describeth the vanity of them by his prophets, as that 

They are 

jerem. 10. vers. 8. 15.  
The doctrine of vanity.  
The work of errors.  
The teachers of lies. Hab. 2. 18. 

Psal 135. 15.  
Silver and gold.  
The work of man's hands.    
Vanity. Isa. 44. 10▪ etc.    
They have   

Psal. 135. 16.  
A mouth and speak not.  
Eyes and see not.  
Ears and hear not.   

Psal. 115. 7.  
Hands, & touch not  
Feet, and walk not, they that make them are like unto them: so are all they which trust in them. Psalm. 115. 8. 135. 18.      
giveth á strait commandment. 

Not to bow down to them, not worship them Erod. 20. 5. 1. Cor. 10. v. 7. 14  
Not to make them. Exod. 20. 5. Deut. 4. ve. 14. 15. etc.  
To fly from them. 1. john, 5. 21. 1. Cor 10. 14.  
To destroy 

The images. Deut. 7. 5. 12 ve. 2. 3. josh. 24. 24.  
The idolaters. Deut. 17. vers. 2. etc.  
The enticers unto idolatry. Deut. 13. 5. etc.    
Commended greatly and praiseth such as have 

Destroyed images. ●. King. 18. v. 3. 4. 2. Chron. 14. 3. 34. 2. etc.  
Not bowed unto idols. 1. Kin. 19 18▪ 2. Chro. 34. 2. Dan. 3. Rom. 11. 4. etc.    
Curseth 

The images. Deu. 7. 25. 27. 15. jere. 51. vers. 47. 51. 10. 11.  
The image makers, Deu. 27. 15. Isa. 44 9 etc.  
The image servers, or worshippers. Deut. 27. 26. Psal. 97. 7. Isa. 42. 17. 44. 11. 

Hereunto with us the Protestant Churches every where do subscribe, & namely, Confess. of  
Helve 2. c 3. 4  
Basil. art. 10 6. 3.  
Bohe. c. 3. 17  
Franc. art. 1.  
Augsburg art. 1.  
Sax. art. 22  
Wit. c. 1. 23  
Su●a. art. 22 

The romish doctrine contrary to the word of God, doth allow; and not only allow, but publicly erect, and not only erect, but adore; and not only adore images, but accursce, & more than so, condemn to the fire as haeretiks, such as will not worship images, and th'images too (which is most abominable)  
Of God himself even of god 

The whole & blessed, and incom prehensible Trinity with three faces in one head.  
The Father, and that in the likeness of an old man with a long white beard  
The son, in the similitude of a man hanging on the Crosce.  
The holy Ghost in the shape of a Dove.    
Of God his creatures 

Of Angels. 

Always with wings.  
Sometimes with a pare of balance, as S. Michael.    
Of men. as of 

as it were  
Moses with horns  
Th'apostles with trenchers    
The B. virgin with 

Hair frizzled.  
Costly garments      
Of base things 

Agnus This of ware.  
Wafer cakes of flower  
Crosses of 

Gold.  
Silver.  
Stone.  
Wood  
Paper, etc.               

5 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,  
In the Scripture, 

No where to be found  
Forbidden Deut. 6, 13▪ Matth. 4, 10.    
In the purer time of the Church no where to be heard.  
In all reformed Churches at this time utterly condemned, as in part by some testimonies extant, evidently may appear. Confess. of 

Hel. 2, c. 5.  
Hel. 1. art. 11.  
Basil. ar. 10.  
Bohem. c. 17.  
Franc. ar. 24. 

Yet such is the Satanical boldness of that Antichristian Synagogue, that as they will delude men with the relics of Saints, which are not so: So likewise they teach the people, which is most abominable, to give divine adoration & honour unto them. Hence  
Saith one, and that in ● general Council. In like ●ort do I worship, and honour, and salute the Risks also of Saints, as of the champions and fighters for Christ; & as of them who have obtained favour from God both to minister remedy, to heal diseases, to cast-out devils, etc.  
Some do pray unto S. Benedict, whose relics they had stolen. 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.  
Have some published, That the bodies of Saints, and specialie the Relics of the blessed Martyrs, are with all sincerity to be honoured as the members of Christ, etc. If any deny this sentence, he is to be thought not a Christian, but an Eunomian, and Vigilautian.  
The Council of Trent 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, etc. 

Of this preposterous devotion  
They have appointed a certain Service for the holy Crosce, where-on Christ was hanged.  
They have made a feast for the Spear and Nails wherewith Christ was lanced.  
They have canonised for a Saint, the Chains which bond the Apustle Saint Peter. 

To say nothing of the adoration they give  
To the Hair, Milk, Smock of the B. virgin.  
To the Head, Hair, Thumb, Coat of john Baptist.  
To the Breaches of joseph.  
To the Sword, Handkirchiefe of S. Paul.  
To the Keys of S. Peter.  
To many things which of modesty I will not mention, but overpass.           

6 The Christian exercise of prayer is a duty which may not be securely omitted, or vainly abused. And though many things in prayer be necessarily to be observed: yet a special point is that in our supplications and prayers we call only upon God. For so to do we are  
Commanded even of God himself. Psal. 50, 15. Matth 6, 9 Luke: 11, 2.  
Allured by manifold 

Promises of large blessings. Psal. 50, 15. Matth 7, 11. Luke. 11, 13. 18. 7. john 16, v. 23, 24.  
Examples of godly men, of 

Patriarches. 

Abraham. Gen. 13, 4.  
Isaak. Goe 26. 25.  
jaacob. Gen. 32, 9, etc.    
Prophets. 

Daniel. Dan. 9, 16, etc.  
Elias. 1. K. 17, ●.  
jeremy. jer. 14, 7. etc.    
Centurions, Acts 10, 2.  
Publicans. Luke 18, 13.  
Apostles. 

Paul. Act. 16, 25. and all his Epist.  
Peter. etc. Acts 1, 24.    
All the elect in this world. Luke 18, 7. 

On th'other side to pray unto any creature that dead is, beside jesus Christ.  
In the Scripture there is no 

Law to command 

To provoke.  
Promise of blessing  
Example of godly men, or women      
As the church of God in the pure● times have: so in these days the Protestant Churches utterly mislike. See Confes. of 

Heluet. 1. art. ●1.  
Heluet. 2 c. 5, 23.  
Basil. art. 10.  
Bohem. c. 2. 17.  
France. art. 14. 24.  
Fland. art. 20.  
Ausburg. art. 21.  
Wittem▪ ca 23.  
Sueavia. art. 11. 21. 

Therefore the Romish doctrine that Saints at to be prayed unto, & their dailic praying as occasion serveth, unto  
S. Agatha, for fore breasts.  
S. Benedict for poisoning.  
S. Clare for fore eyes.  
S. Damian for physic.  
S. Erasmus, for health in th'entrails  
S. Feriol, for Geese.  
S. Giles for barrenness of women.  
S. Hubbert for dogs.  
S. job, for the pox.  
S. Katherine for knowledge.  
S. Loy, for horses.  
S. Margaret for women in ●●●uel.  
S. Nicholas, for children.  
S. Otilia for the head.  
S. Petronil, for th'ague  
S. Quintin, for the cough.  
S. Ruffian, for madness  
S. Sebastian for the plague.  
S. Thomas of Canturburie for sinners.  
S. Valentine for the falling sickness.  
S. Winefield for virginity.  
S. ✚, or Crosce for all things. 

It is  
Vain.  
Not warrantable by the word of god.  
Repugnant to the holy Scripture.                

23. ARTICLE. Of Ministering in the Congregation.  
IT is not lawful ¹ for any man to take upon him th'office of public preaching, ³ or ministering the Sacraments in the Congregation, ² before he be lawfully called, and sent t'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 lords vineyard.  

The Propositions.  
1 None publicly may preach, but such as are authorized thereunto.  
2 They must not be silent, who by office are bound to preach.  
3 The Sacraments may not be administered in the Congregation but by a lawful Minister.  
4 There is a lawful ministery in the Church.  
5 They are lawful Ministers which be ordained by Men lawfully appointed to the calling▪ and sending-forth of Ministers.  
6 Before Ministers are to be ordained, they are to be chosen, and called.   

1 Many are the duties enjoined to every christian: yet so is it ordained by the wisdom of God, that none should as govern in the Commonweal: so teach publicly in the Church, but such as lawfully be called and sent to execute the same. This  
By the Scripture is apparent where 

The godly are commanded to preach, before they would speak: so was  
The wicked are blamed for preaching before they were sent. jere. 14, 14. 23, 21. 27, 15. 29 9 

Samuel. 1. Sam. 3, 4, etc.  
jeremy. jere. 1. 4. etc.  
Ezekiel. Ezek. 2. 3, etc.  
john Baptist. john. 1. 6.  
jesus Christ, who as he was sent, (joh. 20, 21) so did he to preach, send 

The 12. Apostles. Mat. 10. 5, etc. Mat. 28, 19 etc. john. 20, 21.  
The 70. disciples. Luke. 10. 1.      
A commandment is given us to pray the Lord of the harvest that he would send-forth labourers into his harvest. Matth. 9 38.  
We do read that 

God hath ordained some in the Church to be 

1. Cor. 12, 28.  
Apostles  
Prophets.  
Teachers.  
Workers of miracles, etc.    
Christ ascended gave some 

Ephes. 4, 11.  
Prophets.  
Evangelists.  
Pastors.  
Teachers        
By the public Confession of many Churches reform, is granted; as Confes. of 

Heluet. 2. c. 18.  
Bohem. c. 9  
France art. 31.  
Fland. art. 31.  
Ausb. art. 14.  
Wittem. art. 20.  
Sueavi. art. 13. 

Wherebie we signify ourselves to be adversaries  
To all such as to their power do seek th'abolishing of public preaching, as do subtle Papists, and worldly men.  
To all such as publish how the word is not taught by the holy Scriptures, and Sermons, but only by the revelation of the Spirit, so did Muncer.  
To all such as run before they be sent, as do many 

Anabaptists.  
Schismatics, to carry disciples after them    
To all such as hold how they which are able to teach, and instruct the people, may, and must so do, and that not privately, but publicly, though they be not ordinarily called, and sent thereunto. The doctrine of R. H.       

2 As publicly to preach before men are sent, is a gre●uous fault: so not to preach being sent, is as great a sin. Hereunto ●eare witness  
In the Scripture 

jesus Christ whose words are these, Surely I must also preach the kingdom of God to other cities: for therefore am I sent. Luke. 4. 43.  
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. Act. 4. 17. etc.  
S. Paul. For he writeth, Necessity is laid upon me, and woe is unto me, if I preach not the Gospel. For if I do it willingly, I have à reward: but if I do it against my will, yet the dispensation is committed unto me. 1. Cor. 9 v. 16, 17.  
Th'apostles. For though they were beaten for so doing: yet ceased they not to teach and preach jesus Christ. Act. 5. 42.    
The godly Churches at this present in the world. Confes. 

Heluet. 2. c. 18.  
Heluet. 1. art. 15.  
Bohem. c. 9  
France. art. 25.  
Ausburge. art. 7.  
Wittemb. art. 20.  
Sueau●▪ art. 13. 

This condemneth all such as take upon them the office of public preaching without performance of the same, either through  
Ignorance, that they can not  
Worldly business that they may not  
Negligence that they will not  
Fear of troubles, that they dare not Preach the word of God.       

3. To minister the Sacraments in the Congregation every man may not presume; but they are so to do as be lawfully called, & sent for that purpose (Heb. 5, 4.) as they be whose office publicly is to teach & instruct the people of God. For so we may read  
In the Scripture that the preachers of the word, are to be the ministers of the Sacraments. For both 

Christ by his authority did command his disciples, as to preach▪ so to 

Baptize. Matth. 28, 19  
Celebrate the Lord his supper 

Luke. 22, 19  
1. Cor. 11, ●. 24, 25.      
Th'apostles & other ministers in the purest times, whom the godly ministers in these dries do succeed, did not ●nclie preach but also 

Baptize, 

Act. 2. 38 etc.  
Act. 8. v. 12, 13.  
Act. 9, 47.  
Act▪ 16, v. 31. etc.  
john. 1, 25.  
1. Cor. 1, 14. etc.    
Minister the Supper of the Lord 

Act. 20, 7.  
1. Cor. 10, 16.        
In the Christian Confessions of the Churches reform. Confes. 

Heluet. 2. c. 18.  
Bohem. c. 9  
France ar. 25. 31  
Ausb. art. 7.  
Witten. art. 20.  
S●●●ia. art▪ 13. 

In saying that none may minister the Sacraments in the Congregation before he be lawfully called, and sent to execute the same, the meaning is not, as I take it, that privately in houses either lawful ministers, upon just occasio 〈…〉 〈…〉 aye not, or others, not of the ministry, upon any occasion, in the peace of the Church, may administer the Sacraments. For though it be lawful for almen in their places to teach, to exhort, to reprehend, to pray, and that continually, and in all places: yet may none minister the Sacraments but such as are publicly authorized so to do. The contrary where of neither by any commandment from God, no● example in Th'apostles time can be shown. Hereby we declare ourselves not to favour th'opinion that  
Publicly some may minister the Sacraments which are not merely, and full ministers of the 

word.  
Sacraments.    
Privately the Sacrament of baptism may be ministered by any man, yea by women, if necessity ●o urge.       

4 God for the gathering, or erecting to himself á Church out of mankind, and for the wel-governing of the same, hath from time to time used▪ yea, doth also, and to th'end of the world will use the ministery of men lawfully called thereunto by men. A truth most evident  
In the holy Scripture 

Mark. 16. 15  
Ephes 4. 11.  
1. Cor. 12. 21  
Matt. 28. 20  
john. 14. 16.    
In the sound Confessions of the pure● Churches of this time Confes. 

Heluet. 1. art 15.  
Heluet. 2. ca 18.  
Bohem. c. 8. 9 14.  
France. art. 25. 29. 30. 31  
Fland. art. 30. 31.  
Augsburg. art. 7.  
Sax. art. 11.  
Wittem. art. ●0.  
sueave art. 13. 15. 

This proposition I had overpassed in silence, had I not read in á certain book, that in these days  
No Ministers have the 

Pertaining to á Minister.  
〈…〉ng  
Sending,  
Authority,    
It will hardly be sound in all the world, that any Minister, 

Lawfully called.  
Is  
Shallbe         

5 S. Paul in the beginning of his Epistle unto the Galathians, giveth us to observe the divers sending-forth of men into the holy ministery: whereof some are sent  
1 By god For by 

God the Father, 

jesus Christ, john. 20. 21.  
john baptist, john. 1. 6.    
God the Son in his state, 

Mortal, the 〈◊〉. Apostles, Math 10. 5. 28. 19  
Glorious & immortal, S. Paul Act. 9 v. 3. 15. 

Were called and sent This calling is special, & extraordinary. And they so called were  
Adorned with the gift of miracles, as were I. Christ, & his Apostles, but not john Baptist.  
Enjoined to preach not in one or a few places, but over the whole world: so were th'apostles, but not jesus Christ.        
2 Of men, as they be who are sent, of men not authorized thereunto▪ by the word of God, & that to the disquieting of the good estate of Christ his Church, such 

In Th'apostles time were the false Apostles,  
In our days are the 

S. Augustine saith All which are thus sent are Liars. And their calling is unlawful.  
Annabaptistes  
jesuits.  
Seminary priests.      
3 By men: so in the primi●lue Church by Th'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 ●●l th'end of the world ●e provided for. They who are thus called, have power neither to work miracles, as Th'apostles had; no● to preach and minister the Sacraments where they will, as Th'apostles might: but the●e are tied every man to his charge, which the●e must faithfully attend upon, except urgent occasion do enforce the contrary. The calling of these men is termed a general calling, and it is th'ordinary, and in these days the lawful calling allowed by the word of God. So ●e●●fie with us the true Churches elsewhere in the world. Confession of 

Heluet. 1. art. 17.  
Heluet. 2. cap. 18.  
Bohem. cap. 9▪  
France. art. 31.  
Fland. art. 31▪  
Ausburg. art. 1●.  
Wittemb. art. 20.  
sueave art. 13 

This truth many ways hath been resisted. For there be which think  
There is no calling, but th'extraordinary, and special calling in these days.  
All are to be taken for 

which are not sacrificing Priests, anointed by the Antichristian Bishops of the Romish lynagogue  
Wolves.  
Hie●lings.  
Laymen.  
Intruders.    
That so many as are sent by the Church are sent of the holy Ghost: when we know how often times the CHURCH sendeth for 

labourers▪ idle workmen Friends, enemies.  
Physicians, murderers.  
True Pastors▪ wolves and Apostates.    
They may take the charge of Congregations, and yet perform no duty.  
That no Bishop, or Minister should remain still in one place, but wander. An error of the Family.       

6 Though it be in the power of them which have public authority in the Church t'appoint Ministers in the Congregation: yet may they admit neither whom they will nor as they will themselves; but they are both deliberately to choose, and orderly to call such as they have chosen  
This made Th'apostles & Elders in the primitive Church 

Straightly to charge that suddenly hands should be laid upon no man. 1. Tim 5. 22.  
To make special choice oftwaine, where of one was to be elected into the place of judas. Acts. 1. 23.  
By election to ordain Elders in every church; and by 

To commend them to the Lord. Acts. 14, 23.  
Prayer  
Fasting    
Laying on of hands (1. Tim. 4, 14.) to consecrate them.    
To describe who were to be chosen, & called. For they are to be 

Men, not 

●oies.  
Women. 1. Tim 2. 12.    
Men of good behaviour 

1. Tim. 3. 2, etc.  
Not incontinent  
Not given to wine  
Not strikers  
Not coverous    
Not proud. 1. Pe●. 5. 3. 

Titus. 1, 7.  
Not froward.  
Not ireful.    
No givers of offence. 2. Cor. 6, 3.    
Men of special gifts 

Apt to teach. 1. Tim. 3. 2.  
Able to exhort. Tit, 1. 9  
Wise to divide the word of God a●ight. 2. Tim. 2. 15.  
Bold to reprove▪ 1. Tim. 5. 21. Tit. 1, 9  
Willing to take pains. Matt. 9, 38. 2. Tim 4, 2.  
Watchful to oversee. Acts. 20, 28.  
Patiented to suffer. Acts. 5, 41. 2. Tim. 4, 8.  
Constant to endure all manner of afflictions▪ 2. Cor. 11, 23. etc. 

They who are ●o chosen, & called, may fightlie be numbered among the lawful ministers. On th'other side, in an error they remain which think  
That the due election and calling of Ministers according to the word of God, is of no such necessity to the making of Ministers.  
That women may be 

In which error the Pepuzians were.  
Elders  
Bishops    
That a special care is not to be had both of the life, and of the learning of men; or that wicked men of evil life; or ignorant men without learning, or Asses of no gifts; or loiterers which do no good; or favourers of superstition, which do great hurt, are to be admitted into, or maintained in the holy ministery.  
That they are causes which in deed a● none, to keep men fró the Ecclesiastical function, as if men 

They may not be priests, say the Papists  
Be married.  
Have had certain wives  
Have not all outward gifts of the body, though endued with heavenly talents.  
Have been baptised of haeretiks, etc.   

These ought not to busy themselves about the word, say the Familists.  
Have not been trained up in the Family.  
Are not Elders in the Family of love.        
This do the Church's protestant by their public Confessions approve 

Hel. 2. c. 18.  
Hel. 1. ar. 25.  
Bohem. c. 9  
Franc. ar. 3. 1.  
Fland. art. 31.  
Ausb. art. 14.  
Witt. ar. 20.  
Sueau. ar. 13.      

24. ARTICLE. Of speaking in the Congregation in such a tongue as the people understand not.  
IT is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the Sacraments in a tongue not understanded of the people.  

The Propositions.  
Public prayer, and the Sacraments must be ministered in á known tongue.   

This article needeth small proof. For who so is persuaded (as all true christians of understanding are) that what is done public by á strange language in the Church not understood of the people,  
Profiteth not the Congregation. 1. Cor. 14 ver. 6. 9 14.  
Aedifieth not the weak. 1. Cor. 14. ver. 4 17 26.  
Instructeth not th'ignorant. 1. Cor. 14. 19  
Inflameth not the zeal. 1. Co 14. 9  
Offendeth the hearers. 1. Cor. 14. ver. 7. ●1.  
Abuseth the people. 1. Cor. 14. ver. 1. 16.  
Displeaseth God. Matth. 15. 8.  
Bringeth religion into contempt. 1. Cor. 14. 23. 

Easily will think that where the prayers be said, or the Sacraments administered in a tongue not understood of the people, there  
The word of God is not regarded.  
The custom of the primitive church is not observed. 

This article, as all true Christians do believe: so some by pub. Confessions do grant. Con. of  
Helnet. 2. c. 22.  
Wittem. cap. 27.  
Ausburg. de Misca. art. 3.  
sueave c. 21. 

But there is nothing so apparent which hath not by some adversaries been denied. So contrary to this article,  
Some, as the Marcosians, at the ministration of Baptism, have used certain Hebrew words not to edify, but to terrify, and astonish the minds of the weak and ignorant people.  
Some, & they be the papists, will have all service, prayers and Sacraments, & that throughout the world, ministered in an unknown tongue. And among these papists, 

There be which hold that the less they understand, the more devout the people will be. For ignorance is the mother of devotion.  
There be which writ, that prayers not understood of the people, are acceptable (of Satan I grant, but not of God) such are the Rhemists.            

25. ARTICLE. ❧ Of the Sacraments.  
Sacraments ordained of Christ ¹ be not only badges, or tokens of christian mens profession, but rather they be ² certain sure witnesses, and effectual signs of grace, and Gods goodwill 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, ⁹ and extremeunction, are not to be coupled for Sacraments of the Gospel, being such as have grown partly of the corrupt following of Th'apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism, and the lords Supper, for that they have not any visible sign or ceremony ordained of God.  
¹⁰ The Sacraments were not ordained of Christ to be gazed upon, or to be carried-about, but that we should duly use them. ¹¹ 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.  

The Propositions.  
1 The Sacraments ordained of Christ, be badges, or tokens of our profession which be Christians.  
2 The Sacraments be certain sure witnesces, and effectual signs of grace, and God his goodwill toward us.  
3 By the Sacraments God doth not only quicken, but also strengthen, and confirm our faith in him.  
4 Christ hath ordained but two Sacraments in his holy Gospel.  
5 Confirmation, Is no Sacrament.  
6 Penance, Is no Sacrament.  
7 Orders, Is no Sacrament.  
8 Matrimony. Is no Sacrament.  
9 Extremevnction, Is no Sacrament.  
10 The Sacraments are not to be abused, but rightly to beused of us al.  
11 All which receive the Sacraments, receive not there-withal the things signified by the Sacrament.   

1 The Sacraments be not mere and only tokens of a Christian profession, as shall appear: yet are the Sacraments badges or tokens  
Of Christians. For by them are visibly discerned 

The faithful from infidels.  
Christians. from 

Pagans.  
jews.  
Profane Atheists.    
The true servants of God, from enemies to the truth. 

See a●. 19 proposit. 5. where it is declared how the true Church is known by the due administration  
Of the word preached.  
Of the Sacraments.    
Of Christianity. For 

As Circumcision in th'old law, was a token how all the corrupt, and carnal affections of the mind should be subdued; and that the Lord required not so much an outward of the body, as an inward circumcision of the heart (Deut. 10, 16. 30, 6. jere. 4, 4. Acts. 7, 51. Rom. 12, 28. Phil. 3, 3. Col. 2, 11) so Baptism kelleth us, that being once dead unto sin, we are to live unto righteousness; that all we which have been, baptised into jesus Christ, have been baptised into his death, etc. and must walk in newness of life etc. (Rom. 6, 3. &c.) for we have put on Christ, (Gal. 3, 26.) by baptism.  
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. Cor. 5, 8:) So the participating of one loaf, and of one cup in the Lord his Supper▪ doth commend unto our consideration a sweet concord, a brotherly unanimity, and a constant continuance in the true worship, and service of God, without ●a●ouring idolatry in any ●espect (1. Cor. 10, 17, etc.) 

This do the godly learned every where teach, etc. Some reformed Churches by pub. Conses. do testify  
Heluet. 1. ar. 10.  
Heluet. 2. c. 19  
Ausburg. ar. 13.  
Saxon. ar. 12. 

ungodly therefore, & in a cursed state are thei●  
That contemn the Sacraments as of none account, & regard not what men do think them to be, whether 

Haeretlkes.  
Schismatics.  
Epicures.    
Which think the Sacraments are but only badges of an outward Church, & therefore either securely neglect them, or at the most care but only to seem, though in truth they be not christians. Such are 

Generalie, all hypocrites.  
Particularly the 

Messalians.  
Swermenians.  
Familists who think that for obedience sake to magistrates the Sacraments are to be received but are of none effect to the perfect ones in the Family.             

2 infinitely doth God declare his unspeakable and incomprehensible goodwill to man ward: yet in these days by none outward thing more notably, and effectually, than by the Sacraments. For  
Of Baptism. 

Saith Christ, he that believeth and is baptised, shall be saved. Mar. 16, 16.  
Peter saith, Amend your lives, and be baptised every one of you, etc. for the remission of sins. Acts. 2, 38.  
Paul writeth, 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, etc. Ephes. 5, 25 etc.    
Of the Lord his Supper, saith Christ touching 

The bread This is my body 

Which is given for you. Luke. 22, 19  
Which is broken for you. 1. Cor. 11. 24▪    
The cup, This is my blood of the new Testament, that is shed for many for the remission of sins. Matth. 26, 28. Luke. 22, 20. 

This truth do the purer Churches of this time every where acknowledge. Confession of  
Heluet. 2. c. 19 20. 21.  
Heluet. 1. ar. 20. 22.  
Bohem. c. 11. 12. 13.  
France. art. 34. 35 36. 37. 38.  
Fland. art. 33. 34, 35.  
Ausburg. art. 9 13.  
Saxon. art. 12. 13 14.  
Wittem. art. 10. 19  
sueave art. 16. 17. 18. 

Contrary hereunto the Papists erroneously do hold, that the Sacraments are not seals, but causes of  
Grace  
justification. 

Out of which, as one error en gendereth another ariseth,  
That they which are partakets of the Sacraments, are undoubtedly saved.  
That so many as are not incorporated into the visible Church by the Sacraments, at the least of Baptism, are assuredly condemned.           

3 The Sacraments be not merely tokens either of our duty towards God and man; or of God his good will to usward: but besides by them he doth  
Quicken.  
Strengthen.  
Confirm. 

Our faith in him So we may read  
In the Scripture. 

Acts. 2, 38. etc.  
1. Cor. 6, 11.  
Ephes. 5, 26.  
1. Cor. 10, ●6.  
1. Cor. 11, 28.    
In the godly Confes. of this time 

Heluet. 2. c. 19 20 21.  
Heluet. 1 art. 20.  
Basil. art. 6.  
Bohem. c. 11. 12.  
France. 34.  
Flan. art. 33. 34.  
Ausb. art. 13.  
Saxon. art. 13.  
Sueau. cap. 17. 

Howbeit this faith in God is not necessarily tied unto the visible signs and Sacraments. For  
Without the Sacraments many have lived, and died, who yet pleased God, & are no doubt saved, either in respect 

Of their faith; so are we to think of a● the godly 

Men 

Which were borne, & died before th'institution of Circumcision.  
Which were borne, & died in the wilderness.  
Which were borne, & died in the time of Grace, & yet by some extremity could not receive the seal of the covenant.    
Women, who before and under the law for many years were partakers of no Sacrament, and never of one Sacrament.    
That they be heirs of the promise    
Some have faith before they receive any of the Sacraments▪ So 

Had 

Abraham. Rom. 4. v. 9, 10.  
The jews unto whom Peter preached. Act. 2, 4●.  
The Samaritans. Act 8, 12  
Th'eunuch. Acts. 8, 37.  
Cornelius the Centurion with his company. Acts. 10, 47.    
Have the godie of discretion not yet baptised.    
Some neither before, not at th'instant, nor yet afterward, though daily they should receive the Sacraments, will have a true faith, such are like unto 

judas john. 13, 26.  
Ananias, and Sapphira. Acts. 5.  
Simon Magus. Act. 8. 13.  
Th'old Israelites. 1. Cor. 10. 5.  
The wicked Corinthians. 1. Cor. 11▪ 27. etc.    
In some the Sacraments do effectually work in process of time, by the help of the word preached, which engendereth faith (Rom. 10, 14.) Such is the state principally of infants elected unto life, and salvation. 

Greatliie therefore do they err, who teach or hold, that  
They are damned, which dies without the seals of the covenant, albe it they have the promise of eternal li●e, whereupon they build. An error of the Papists.  
The Sacraments ex opere operato, bring faith. So teach the Papists.  
Infants have faith; or that faith can be where no knowledge of jesus Christ is; or that any can have such knowledge without the preaching of the word.  
The Sacraments are not ordinary means to raise up good motionsin the hearts of the faithful, but only mere and outward signs of spiritual things.           

4 A Sacrament.  
According to th'etymology of the word, as the Schoolmen do write, is á sign of an holy thing, which being true, then have here 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.  
According to the nature of a Sacrament indeed, is a covenant of God his favour to manward, confirmed by some outward sign, which also hath been sometime 

Special to some 

Men, and that extraordinarily by things 

Natural, as the 

Tree of life to Adam. Gen. 3. 3.  
Rainbow, to Noah. Gen. 9 9, etc.    
Supernatural, as the 

Smoking furnace, to Abram. Gene. 15. 17.  
Fleece of wool, to Gedeon. jud. 6, 37.  
Dial to Ezekiah. 2. King. 20, 11. Isa. 38. 8.      
Nations, as were 

To the jews.  
The Sacrifices.  
Circumcision.  
The Paschal lamb.      
General to the whole church militant, perpetual, and ordinary, as in the time of the Gospel. And then is a Sacrament defined to be a Ceremony ordained immediately by Christ himself, who by some earthly, and outward element doth promise everlasting favour & felicity to all such, as with true faith and repentance do receive the same. Such in the new Test. we find only to be 

Baptism, mentioned 

Matt. 2●, 19  
Mat. 16, 16.  
john. 3, 5.  
Act. 2, 38.    
The Lord's supper, as 

Luke. 22, 19  
john. 6, 53.  
1. Cor. 11, 24. 

This is the judgement all so of the Church's Protestant. Confes.  
Heluet. 2. c. 19  
Heluet. 1. art. 20.  
Basil. ar. 5. sect▪ 2.  
France. art. 35.  
Fland▪ art. 33.  
Saxon. art. 12.  
Sueau. art. 16. 

In a contrary opinion are divers, and namely  
For they deny all the Sacraments of the Church, as we hold them.  
The Turks.  
The jews.    
The Euchytes, who say the Sacraments are not profitable, & to be used, but only prayer.  
The Schuenk-feldians, which contemn not only the word preached, but the Sacraments beside as superfluous, depending upon Revelations.  
The Bannisterians, who think there will be a time, and that in this world too, when we shall need no Sacraments.  
The Papists, who publish 

As Owlet doth, that we leave ou● no less than six of the seven Sacraments.  
How there be seven Sacraments of the new Testament.  
That he is accursed that shall say there be either more, or less 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.               

5 Touching Confirmation the sentence & judgement  
Of the Church of God 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 th'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 that which 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 exhortation, confirmed them in that good profession; and laying his hands upon them, prayed for th'increase of God his gifts, and graces in their minds.  
That Popish Confirmation is no Sacrament of the Church of Christ: and this is apparent, as in the former proposition of this 25 art: so besides Confession of 

Heluet. 2. c. 19  
Saxon. art. 19  
Wittem. c. 11.      
Of th'antichristian synagogue is▪ that Confirmation is a Sacrament, whereby the grace that was given in Baptism is confirmed, & made strong by the 7. gifts of the holy Ghost. Of which their Confirmation they give us to observe four things 

The substance, or matter; which is holy  
Chrism confect, as they say, and made of 

Consecrated by a Bishop.  
Oil olive  
Balm.    
The form & 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, of the Son, & of the holy Ghost  
Actions 

Of a Godfather, or Godmother that is confirmed, holding up the child to the Bishop.  
Of the Bishop 

Crossing him, that is to be confirmed on the forehead with oil.  
Striking the party confirmed on th'ear.        
The minister, who must be a Bishop, & none inferior.  
Th'effect, or affects rather. They say by Confirmation 

Sins are pardoned, and remitted.  
The grace of baptism is made perfect. Such become men in Christ, who before were but children.  
Grace is given boldly to confess the name of Christ, and all things belonging to a Christian man.  
The holy Ghost is given to the full. Perfect strength of the mind is attained. 

This layeth open to the view of the world the most dangerous, and damnable errors of the Church of Rome concerning Confirmation. For  
It is an error to say that Confirmation is a Sacrament, because it hath none institution from God, which is necessary to all, & every Sacrament, inasmuch as a Sacrament can be ordained of none but of God himself, even as th'adversaries themselves do confess. Catech. Trid. tit. de Confir.  
To say that Popish Confirmation is grounded upon the word of god, is to speak soul errors, & untruths. For in all the holy Scripture there is no mention  
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. 2, 27 

Of the matter that it must be Chrism, & that made of Olive oil, and Balm, and consecrated of a Bishop.  
Of the form, that either the Bishop must sign him that is to be confirme● with the sign of the Cross; or that any Godfather, etc., should be th● at. etc.  
Of the minister, that 〈◊〉 must be a Bishop, tha●● to confirm.  
Of th'effects, that thereby 

Sins are pardoned, 〈◊〉 ●emised.  
The grace Baptism i● made perfect etc.      
It is an error to think that any 〈…〉 can give heavenly graces to any 〈…〉  
It is an error t'ascribe salvation to 〈…〉 and not only to Christ.  
It savoureth of Donatisme to measures dignity of the Sacraments, by the 〈…〉 thinnessthinness of the Ministers.  
It is an error, that men cannot be 〈…〉 fect Christians without Popish C●●mation.  
It is an error that by Confirmation holy Ghost is given to the full.         

● The Sacrament of Repentance, which is baptism, (Luk. 3, 3.) we allow: but that Popish penance is a Sacrament we altogether deny. As of Confirmation, so of Penance, th'adversaries do publish four things to be noted, and none of them truly grounded upon the word of God  
First the matter, which of the Papists some do say is 

Th'actions of the penitent person, that is to say  
Th'absolution by the Priest 

Sufficient contrition of heart.  
Perfect Confession. 

Of all sins, and that in particular.  
Of all circumstances, as of place, time, etc.    
Satisfactions in works; which maketh a full amends for all offences.      
secondly the form, which 

In the Priest is the words of absolution, which the priest uttereth over the sinner.  
In the person penitent is 

His kneeling down at the priests feet  
His making the sign of the cross upon his breast.  
His saying benedicite to his ghost lie father. 

The priest beareth the person of God, & is the lawful judge over the penitent and may  
Absolve from the gilt of sin.  
Inflict à punishment, according to th'offence.        
Thirdly, the Minister, who 

Ordinarily is the Curate of every parish.  
extraordinarily, and in the time of extreme necessity, or by licence, any Priest 

Yet some sins are so grievous that none may absolve them, but  
The Pope, o● his Legate as  
Burning of Churches, Violent striking of à Priest. Counter felting the pope's Bulls.  
The bishop or his poenitentiarie, as  
Incest. Breaking of vows. Robbers of churches Haeretikes. Adulterers, etc.      
fourthly, th'affect. Hereby they say a penitent sinner is 

From all sin, as when he was newly baptised.  
Purged  
Absolved.  
Made clean    
Enriched with spiritual gifts and graces. 

The consideration here of hath moved the churches reform to condemn this Antichristan Sacrament of paenance, as having no warrant from the word of God. Confess. of  
Heluet. 2. c. 14. 19  
Behem. cap. 4.  
Ausburg. art. 3. 11. 12.  
Saxon. ar. 16. 17.  
Wittem. art. 13. 14. 15.  
sueave cap. 20. 

The blasphemies are outrageous, and th'error many, & monstrous comprised in this doctrine of popish penance. For  
Whereas they say, the Sacrament of penance was instituted by christ himself, it is most false. For, as they teach it, neither the matter, no● the form, no● the Priest, no● th'effect thereof can be drawn from the word of God.  
They say Penance is a Sacrament, yet can they show no element it hath to make it à Scacrament.  
Popish Contrition is against the truth. For none is sufficiently contrite for his sins.  
To confess all sins, and that one after another, with all circumstances, unto a priest, as it is unpossible, so is it erroneous, and never enjoined by God, nor practised by any of God his Saints, that we can find in the holy Scripture.  
That any man can satisfy for his sins it is blasphemous, & against the merits of Christ, yet do the Papists teach it; and beside, that one man may satisfy for another.  
An untruth is it, that any priest Bishop, or Pope, hath power to forgive sins, or can enjoin anic punishment that can make an amends to God for the least offence.  
If Penance purge men, and make them clean from all sin, then is there a time when men in this life be perfect, which tendeth greatly to th'error of the catharan's, Donatists, and Pelagians.  
That Baptism is a token that original sin only, and not actual sins beside, which th'elect servants of God shall commit, are pardoned, it is against the word of God.  
The doctrine that they which willingly departed out of this world without shrife, are damned, which thing the Papists do hold, is a damnable doctrine, and to be escheweda.       

● The church of England and of other places reform. do acknowledge an order of making mi●●●ers in the Church of God, where all things are to be done by order. But, that order is à Sacrament, none but disordered Papists will grant: and yet they observe none order in speaking of the ●ame. For among them  
Some do make 7. orders, whereof some be 

Inferior, as th'order of 

Porters, whose office is 

To keep the door.  
T'expel the wicked.  
To letin the faithful.    
2 Exorcists, or Conjurers, which have power t'expel devils.  
3 Lectors or Readers, who are to read lessons and scripture in the Church.  
4 Acolytes, or Candle-bearers, having authority 

To bear cruets to th'altar with wine and water.  
To bear candles and tapers.      
Superior, as th'order of 

5 Subdeacons; who are 

To read Th'epistle.  
To prepare necessaries for ministration.  
T'assist the Priest in ministration.    
6 Deacons; their duty is 

To read the Gospel.  
T'assist the Priest in ministration.    
7 Priests to whom authority is given to minister Sacraments, that is to say 

Baptism.  
Penance.  
The Sacrament of Th'altar, and to sacrifice for the quick and the dead.  
Annealing of the sick.  
Matrimony. 

These 7 Orders say some of the Papists  
Are 7. Sacraments, as Lombardus; & so there be 13. Sacraments.  
Make but one Sacrament.  
Were not only instituted, but entered-into by Christ himself.          
Some numbering the seven Sacraments, do quite overpass in silence the Sacrament of Order, and in place thereof mention the Sacrament of Priesthood. 

Alwhich things are both beside, and also contrary to the word of god. For in the Scripture  
Where can it be shown that either Orders, as some, can make either one or 7. 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, etc. be found ascribed to any minister of the new Testament? or the manner of creating, or their offices established? Some papists do write that all th'inferior Orders are not grounded upon scripture, but come by tradition (Clypeus Milit. Ec. l. 1. c. 9; & Lomb. saith plainly, that five of the 7. Orders neither can be read in the word of God, nor yet were heard of in the primitive Church. lib. 4. dist. 24.  
Where may it be found that th'office of a Deacon is to read the Gospel?  
Where is the minister of the word & Sacraments of the new Testament called priest, in the popish sense?  
Where is it appointed to the ministers of the new Testament only to minister the Sacraments? or to minister more than two, baptism, and the L. Supper? Or if there be more than two, as there be not, by what Scripture may they not minister all of them, but must only minister Sacraments, that is, certain Sacraments?  
By what one place have priests authority to offer sacrifice, and that for the quick, & dead also?  
Where without extreme sacrilege, can they show that our S. Christ was a Porter, an Exorcist etc. and not always a King▪ a Prophet, and a Priest?     

8 Marriage is a state of life holy, and honourable among all men, (Heb 1●. 4) & ●o forbidden the same, savoureth of an erroneous spirit, and is the doctrine of devils (1. Tim. 4 1. &c.) Howbeit to say that Marriage is a Sacrament instituted. and that by christ as the papists do, we cannot be induced, & that for sundry reasons of importance. For Marriage, o● the wedded state  
Was never commanded to be taken for a Sacrament. 

As á Sacrament should, & Baptism, & the L Supper have.  
Hath none outward element,  
Hath no prescribed form,  
Hath no promise of salvation, or damnation,    
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, i● we may come by them.  
Marriage was ordained by God himself in paradise: but the Sacraments of the new Tes. were instituted by christ in the time of the Gospel.  
It was no Sacrament to the Fathers before, and in the time of the Law, and therefore no Sacrament v●to us. 

Hereunto in effect subscribe the Churches of god elsewhere Conf.  
Heluet. 2. c. 19 29.  
Heluet. 1 art. 20 37  
Basil. art. 5.  
Bohem c. 9  
France. art. 24. 35.  
Flan. art. 33.  
Ausburg. art 2. 5. 6.  
Saxon. art. 12. 18.  
Wittemb. c. 21. 26.  
Sueau. cap. 12. 15. 

As of us opposing ourselves against the manifold adversaries of this truth, whereof  
Some have too highly conceived of the wedded state, as 

The Papists sometime, when they will have it to be a Sacrament.  
Certain Vigilantian bishops▪ that would take none into the Clergy, except they would be Married first.    
Some have too basely and wickedly thought of Marriage. And therefore some do hold that it is not meet▪ 

That any man or woman should marry, such were 

The Gnostikes.  
The Mar●ionites.  
The Tatians.  
The Montanists.  
The manichees.  
The Hieracites.  
Th'aposto likes.    
That any should twice marry the husband or wise being dead, as, 

The catharan's.  
Origen.  
Tertulian.    
That some should marry at al. & namely, 

Such are the papists  
Such as have taken Orders.  
Spiritual kinsfolks.  
Kinsfolks with in many degrees.  
That man who is lawfully divorced from an adulteress.           

9 The Papists furthermore take Annoiling of the sick which they call Extreme unction, for a Sacrament. Whereof, as they write  
The matter is only hallowed by a Bishop, wherewith the sick is annoiled upon th'eyes, ears, mouth, nose, hands and feet.  
The form is the words which the priest speaketh when he doth anoint the sick in the foresaid places: as 

By this holy 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 

teach thee.  
Angels.  
Archangels  
Patriarch●  
Prophet's  
Apostles  
Evangelists  
Martyrs  
Confessors  
Virgins  
Widows and Infants      
The Minister 

Is the Priest, as some Papists do think, who is 

To hear Confession.  
To give Absolution.  
To minister the Sacrament of Th'altar.  
To annoile.    
If any Christian, as Papists in chiefest place do permit.    
Th'effect is to purge and put-awaie 

Venial sins committed by misspending of our senses.  
Sins forgotten. 

In this Antichristian doctrine many errors do concur. For (to omit in silence how nothing which the Papists deliver concerning extreme unction can be found in the hohe Scriptures, as neither the matter nor the manner, nor the Minister, nor any institution at all from Christ; nor any commandment that either all which are sick, or in all ages to the world's end, some sick persons should be annoiled)  
In respect of the matter, the Papists make of à gross element, 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 to greasy oil.  
Christ is not acknoledged for the only Saviour of mankind, and physician of our souls, but other physicians be received besides him.    
In respect of the Minister 

It appeareth that man hath power to forgive sins, which belongeth unto God alone.  
Other men, yea women, besides the ordinary Ministers of the word▪ may be ministers of the Sacraments.    
In respect of th'effect we may gather, that 

All sins be not mortal.  
Christ hath not cleansed such as be his from all their sins, by his precious blood.         

10 In the word of God the right use of the Sacraments and th'ends of their institution, are evidently set down. For concerning  
Baptism, Christ he saith 

Teach all nations, baptizing them, etc. Mat. 28, 29.  
He that shall believe, and be baptised, shall be saved. Ma●. 16, 16.    
The Lord his Supper saith 

Our Saviour. Ma●. 26, v. 26, 27. 

Of the bread, Take, eat, etc.  
Of the cup, Drink ye all of it.    
S. Paul. 1. Cor. 10, 16. 

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? 

This truth do the Churches reform by public Confession subscribe unto. Confes.  
Hel. 2. c. 20. 21.  
Helve 1. art. 22.  
Bohem. c●●. 12. 13.  
France. ar. 35. 38  
Flan. art. 34. 35.  
Ausb. art. 2. 9  
Sax. art. 13. 14. 15  
Witt. c. 10. 19  
Sueau. cap. 13. 18. 

Therefore greatly do they sin  
Who will not use the Sacraments at all, but contemn them, as 

The Libertines.  
Th'euchites.  
The Schuenkfildians.    
Who abuse the Sacrament 

Of Baptism, as they do 

Which think that 

No children. as Th'anabaptists.  
No married folks, as the Marcionits.  
None that are sick, as Chrys.    
Which hold that 

things without life, even 

Dead bells, as the Papists.  
Dead bodies of men, as the Calaphrygians.  
Are to be baptised    
The living are to be baptised for the dead as the Marcionites.      
Of the Lord's Supper par tlie 

By thrusting it into the mouths of dead men, as did some condemned long ago by a Council at Carthage. 

Such are the Papists.  
By strawing the Sacrament upon graves and tombs.  
By using it magicallie, as a salve against bodily sickness, adversity, etc.  
By carrying it about pompouslie, & supersticiouslie to be adored of the beholders, like an Idol.               

11 True it is that every one which receiveth the Sacraments, receiveth not therewithal the things signified by the Sacraments, that is, Forgiving of sins, or other spiritual graces freely for Christ his sake. For we do find that  
Some do receive the Sacraments, and the things signified by the Sacraments. So did 

Cornelius receive the Sacrament of Baptism. Acts. 10, 47. 

The Lord's Supper.  
The good disciples.  
The godly Corinthians.      
Some receive the Sacraments, but not the things signified by the Sacraments 

So received 

Simon Magus baptism. Acts. 8, 13.  
judas the L. Supper. john▪ 13. 26.    
So receive the 

1. Cor. 11, 27. etc.  
Atheists.  
Libertines.  
Impenitent persons.      
Some receive not the Sacraments, and yet are partakers of the thing signified by the Sacraments 

Such a communicant was the thief upon the Cross Luke. 23▪ v. 43. 44,  
This maketh us to conceive well 

Of those men and women which would and cannot communicate with the godly.  
Of the children of Christian parents which die afore they be baptised. 

Furthermore it is appatent, how  
Salvation is promised to them which are baptised, yet not simply, but if they do believe. Mar. ●6, 16.  
Whosoever shall eat the bread, or drink the cup of the Lord unworthily, shallbe guilty of the body and blood of Christ. 1. Cor. 11, 27 

The same do the god lie Churches in their Confess testify unto the world. Confes.  
Heluet. ●. c 19 21,  
Heluet. 1▪ ar. ●0.  
Basil▪ ar. 5. 6  
Boem c. 11. 13.  
Fran. ar. 34. 36. 37  
Flan. art. 33 35.  
Ausb. art. 3. 13.  
Sax. art 13 14.  
Wit. c. 10.  
Suea. c. 17. 

The Papists therefore be in à wrong opinion which deliver that  
The Sacraments are not only seals, but causes of grace.  
The Sacraments give grace, even because they be delivered, and received, ex opere operato.  
That is, a cause of unworthy receiving the Sacraments, which in deed is none, as if a man, or woman do communicate before he have made a full confession of all his sins with their circumstances unto a Priest.  
The lack of à true and lively faith is not a cause, which in deed is the greatest cause in th'elder sort of unworthy receiving the Sacraments.                

26. ARTICLE. Of th'un worthiness of the Ministers, which hinder not th'effect of the Sacraments.  
ALthough, in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the word, and Sacraments: yet for as much 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 ministery, both in bearing the word of God, & in the receiving the Sacraments. Neither is th'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 ministered by evilmen.  
² neverthelesse it appertaineth to the Discipline of the Church, that inquiry 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 judgement, be deposed.  

The Propositions.  
1 Th'effect of the word, and Sacraments is not hindered by the badness of the Ministers.  
2 Evil Ministers are to be searched out, convicted, and deposed, but orderly, and by the Discipline of the Church.   

1 Of the ministers ecclesiastical, the church is to conceive  
Not too sinisterly, as though their unworthiness could make the word and Sacraments the lesce effectual to such as worthily do hear and receive them.  
Not too high lie, as if the dignity of their calling were cause good enough that what they do or say▪ ex officio take happy effects 

This by  
The scripture is authorized which teacheth us, that▪ even 

The wicked 

Are to be heard  
The scribes and Pharisees sitting in Moses chair. Math. 23. 1.  
Preaching Christ, though through envy, strife, and contention. Phil ●. 15.    
May minister the Sacraments, as did th'ordinary jewish Priests and of them very many most wikced, both afore, and when Christ came into the world.    
The best are but 

The ministers of God. 1. Cor. 4. 1.  
God's labourers. 1. Cor. 39      
The purer churches of our time is abundantly testified. Confes. 

Heluet. 1. art. 15. 20. 22.  
Heluet. 2. c. 18. 19 20. 21.  
Bohem. c. 11. 12.  
Franc. ar. 26. 28. 34. 36 38.  
Fland. art. 33. 34. 35.  
Ausburg. art. 8.  
Saxon. art. 11. 13.  
Wittem. art. 32  
Sueau. art. 13. 

Neither is he (whosoever that planteth, any thing, neither he that watereth, but god that giveth the increase, saith S. Paul (1. Cor 3. 7.) And a sign of a good spirit it is to regard not so much who speaketh, or ministereth, as what is uttered, and offered from God. The due consideration hereof will both settle us the more deeply in the truth, & make us the more earnestly to abhor th'unsound opinions  
Of the 

Who taught that the Sacraments are holy, when they be administered by holy men, & not else.  
Donatists  
Pe●lians.    
Of Th'anabaptists which 

will not have the people to use the ministry of evil ministers.  
Think the service of wicked ministers unprofitable, and not effectual.    
Of R. H. publishing that it is the calling or duty of every Christian not to communicate where there is a blind & dumb ministery.  
Of the Papists. For who seethe not that they tie the graces of God to the worthiness of persons, when they deliver that 

Some sacraments Bishops, and none else (as Confirmation and orders) must minister.  
From some sins the Priest, from some the Bishop, and from some, the Pope only must absolve.  
He which entereth into holy wedlock, being afore in orders, turneth▪ back after Satan and becometh an Apostata▪         

2 Though we hold that the ministery of wicked ministers is not utterly to be condemned; yet think we not that in the Church of God they must always be suffered. For they are  
Th'evil and unprofitable servants. Math. 25. 26.  
These which offend. Math. 18. 8.  
Th'unsavoury salt. Math. 5. 13. 

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 given authority also to his Church, to punish offenders according to the quality of their offence. And so we may read  
In the word of God 

Math. 18. v. 17. ●8.  
1. Cor. 5. 4. etc.    
In the confessions of our neighbour churches. Confess. 

Hel. 2. c. 18.  
Bohem. c. 9  
Sax. art. 11.  
Sueau. art. 13 

Then have not (as R▪ H. writeth▪ the people of God in every congregation authority.  
To depose vn●cet Ministers.  
To punish offenders, against the word of God.          

27 ARTICLE. Of Baptism.  
Baptism is ¹ not only a sign of profession and mark of difference, whereby Christian men are discerned from other that be not Christened: ² but it is also a sign of regeneration or new birth, whereby as by an instrument, they that receive Baptism rightly, are graffed into the Church, the promises of 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 th'▪ institution of Christ.  

The Propositions.  
1 Baptism is á sign of profession, and mark of difference, whereby Christian men are discerned from other men that be not Christians.  
2 Baptism is a sign or seal of the regeneration, or new birth of Christians,  
3 Infants are to be baptized by the word of God.   

1 How the Sacraments are tokens, and therefore Baptism is á sign of the true Church, which be christians, it may be read,  
Out of the word of God, in the fifth proposition of the 19 Article.  
In the public writings of the Protestant Churches. Confess. 

Heluet▪ art. 20.  
Heluet. 2. cap 19 20.  
Basil. art. 5. sect. 2.  
France. art. 35.  
Flan. art. 34.  
Ausburg. art. 13.  
Saxon. art. 1●. 

This declareth that we are Christians, and  
Not Nazarens, who were 

And so, as Jerome noted of them, wet neither jews, no● Christians  
with the jews circumcised.  
With the christians baptised    
Not Euchyts who condemn Baptism.  
Not Mani●●●ans, which baptise not any.  
Not Cataphrygians, which baptise the dead.  
Not Papists, that baptise B●l●, and babels, whereas none but reasonable creatures, to be incorporated into the visible Church, are to be baptised.  
Not of Tho. Aquinas opinion, that maketh the vow, or profestion of Moncherie as good a token of Christians, as baptism.  
Not of Origen his mind, which 

Dependeth a Baptism of fire.  
Thinketh how after the resurrection we shall have need of Baptism.         

2 Baptism, of S. Paul is called the washing of the new birth (Tit. 3. 5.) of others, the Sacrament of the new birth: to signify how they which rightly, as all do not (See art. 25. pro. 3 ●●.) receive the same.  
are engrafted into the church 1. Cor. 12. 13.  
Are, as by a seal from God assured 

That their sins be pardoned, & forgiven. Act. 2 38.  
How they are addopted to be children of god Tit. 3. 5.    
Are confirmed in faith. Mat 16. 16.  
Do increase in grace by virtue of prayer unto Cod. Act. 22. 1. 9 

This do the Churches reform by subscription approve. Confes. of  
Heluet. 1. art. 21.  
Heluet. 2. c. 20.  
Bohem. cap. 12.  
France. art. 35. 38.  
Flan. art. 34.  
Augsburg. art. 9  
Saxon. art. 13  
Wittem. c. 10  
Sueau cap. 17. 

But no part of the true Church doth think  
That Baptism is only a badge of our profession, and nothing available unto everlasting life, as some Libertines do hold. 

which the Banished do say.  
That the water at Baptism is not holy in respect that it is applied to an holy use.  
That th'ordinary, and common worthiness among the Turks and jews is the same to them that baptism is to us.    
That of so great efficacy is the Cool or hood of S. Francis, as the Baptism of Christ, as the franciscans do reach.  
That Original sin is not pardoned in infants at Baptism, because they have none original sin at all, which the Pelagians deliver. 

As the Papistis do publish.  
That none can enter into the state of grace unlesee he be baptised.  
That Baptism serveth to the putting▪ away of Original sin only, and not of actual sins beside, which the children of God do, and shall commit.  
That Baptism bringeth grace exopere operato, even because it is ministered and received.    
That being once baptised we can no more be tempted, which error the jovinians did maintain.       

3 Although by expres●● terms we be not commanded to baptise young Children: yet, we believe, they are to be baptised For in as much as in the word of God we find that  
The grac● of God i● universal, and pertaineth unto all, therefore the si●ne, or seal of gra●e is universal, & belongeth unto all, so well young, as old.  
Baptism is unto us, as Circumcision was unto the jews but th'infants of the jews, were circumcised, therefore the children of Christians are to be baptised.  
Children belong to the kingdom of heaven. Mat. (19 14.) & are in the covenant; Therefore the sign of the covenant is not to be denied them.  
Christ gave in commandment that without exception all should be baptised (Math. 28. 19) Therefore young children are not to be exempted.  
Christ hath shed his blood aswell ●●r washing-awaie the sins of Children as of th'elder sort: Therefore it is very necessary that the●e should be partakers of the Sacrament thereof. 

This good Christians which ●●aue renounced popery, as they like of, so they allow the Baptism of young Children, as may appear in the Confession of  
Heluet. ● a● 21.  
Heluet. 2. c. 20,  
Bohem. c. 12.  
France. art 35.  
Fland. art. 34.  
Ausb. art. 9  
Saxon. art. 13.  
Wittem. cap. 10.  
Sueau. cap 17. 

Oppugned i● this truth by  
The pelagians  
The Her●deon●▪  
Th'anabaptists  
The F. of Love Who deny the baptism of infants, or young children        

28 ARTICLE. Of the lords Supper.  
THE Supper of the L. is not ¹ only a sign of the love that Christians ought to have among themselves one t'another, but rather ² it is a Sacrament of our redemption by Christ's death. Insomuch that such as rightly, 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 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 eaten 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 Lords Supper was not by Christ's ordinance reserved, carried-about, liftedup, or worshipped.  

The Propositions.  
1 The Supper of the L. is a sign of the love that Christians ought to have among themselves  
2 The L. 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.  
3 The bread and wine in the L. Supper, be not changed into another substance.  
4 The body of Christ is given, taken, and eaten, after an heavenly and spiritual, and not after a carnal sort.  
5 To reserve, carie-about, lift-up, or worship the Sacrament of the Lords Supper, is contrary to th'ordinance of Christ.   

1 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 lords table. 1. Cor 10. 21  
The lords Supper. 1. Cor. 11. 20.  
A communion of the Saints of God 1. cor. 10. v. 16. 

This is the doctrine also of other Churches beside, as may appear by the confession of  
Heluet. 2. c. 21.  
Basil. art. 6.  
Bohe. c. 13  
Fland. art. 35.  
Saxon. art. 14.  
Sueau. c. 18 

So think not those men  
Which contemn this Sacrament of Love, with Th'Anabaptists.  
which rail upon it, being used after the institution of Christ, and call it 

With the Papists.  
A 

Table  
Profane.  
Detestable    
The cup of devils,  
A kind of idolatrous meats.    
Which deny it many Christians, and all own it only to a few Antichristian shavelings.  
Which abuse it, with Halters, and hollow hearted Christians, & Corinthians, that will 

Drink the cup of the Lord, and the cup of the devils.  
Participate at the Lords table, and at the table of devils.         

2 The Supper of the Lord  
Is to all christians a Sacrament of our redemption by jesus Christ 

Math. 26. 28.  
Luke. 22. ver 19 20.  
Mark 14. 24  
1. Cor. 11. 24    
To such as receive the same 

It is the partaking of the body, & blood of Christ. 1. cor. 10. 16.  
worthily. 1. Cor. 11. 28. etc.  
By faith. 2. Cor. 13. 5. john. 6. 35 

A truth, this is, not only in heart believed, but by public writings all so testified to the world by our neighbour Churches. Confess. of  
Heluet. 2. cap. 11.  
Heluet. 1 art. 22.  
Basil. art. 6.  
Bohem. ca 13.  
France. art 37.  
Flan. art. 35.  
Ausb. touching the Masce, art. 1. 3.  
Sax. art. 14.  
Wittem cap. 19  
Suca. c. 19 

This proposition diversly hath been assailed. For  
Some either deniing, or not acknowledging the benefits of this so heavenvly a Sacrament do say. 

It is not a seal of spiritual graces, but only a sign of Christian profession.  
It is to be received only for obedience take to the Princes proceedings, but is of non effect to the perfect ones: an opinion of the Family.  
It doth neither good, nor hurt to the receivers; the Mescalians error.  
It is not a sign assuring the hearts of the faithful how their sins be forgiven. For we must always doubt of the remission of our sins, say the Papists.  
It is to be received to the comfort of the body only, but is no refreshing of the soul.    
Some have conceived, & do hold most erroneous opinions touching the manner of receiving the same, delivering to the world, that 

It can profit such as have no faith, even 

Babes, or infants; in this error were the Nectorians Grecians, Moranians, that I say not Cyprian, Origen. Austin.  
wicked men, destitute of all knowledge, & true sense of godliness, and for no cause, but only because they receive the same.  
The dead bodies of men, th'error of certain, condemned long ago.    
It can benefit such as recave it not at all, if it be ministered on their behalf, being 

These errors the Papists stifelie do defend.  
Absent upon the seas in wars, yea, by death.  
Present, and yet do not participate but the Priest for them.             

3 Transsubst●tiation▪ 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 (Matt. 26, 29. Mar. 14, 25.) which fruit had it realie been either the blood, o●, by way of concomitance, the very body and blood of jesus Christ, than our Lord and Saviour 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. Gen. 9, 4. levit. 17, 14.  
The heaven must contain jesus Christ until the time that all things be restored, saith Saint Peter, Acts. 3. 21. If Christ corporalie, according to his humanity, be in heaven, than is he not in the Sacrament.  
As often as ye shall eat this bread ' (not Christ his real body) and drink this cup, (not the real blood of Christ) ye show the Lords death till he come, saith Saint Paul, ●. Cor. 11, 20. Therefore he is not come, which he must be, being under the forms of bread and wine.    
It overthroweth the nature of a Sacrament. For where there is none element, there can be no Sacrament. Because the word coming unto Th'element, maketh a Sacrament.  
It hath been the occasion of many superstitions. For from hence proceeded 

The reserving of the transsubstantiated bread, for sundry superstitious ends.  
Th'adoring of the bread, even as God himself, and that of priest and people.  
The carieng-about in pompous procession of their wa●er God.  
The popish feast, called Corpus Christi day. 

The due consideration hereof hath moved the reformed Churches to detest transubstantiation as in heart & word: so by writing Confess. of  
Hel. 2. cap. 21.  
Hel. 1. art. 22.  
Basil. art. 6.  
Bohem. c. 13.  
Wittem. c. 19 

Abominable therefore be the popish errors, that  
In Th'eucharist there is not the substance of bread and wine, but only the mere accidents and qualities.  
Substancialie, & realie the body & blood together with the soul, and divinity of our L. jesus Christ, and therefore whole Christ is contained in the sacrament of Eucharist.  
Under each kind, and under every part of each kind severalie, whole Christ is comprised.  
After the consecration in the wonderful Sacrament of Th'eucharist, the body & blood of our Lord jesus Christ is, and that not only in the use, while it is taken, but afore also, & after in the hosts or consecrated pieces, reserved or remaining after the communion.  
In the holy Sacrament Christ, th'only begotten son of God, is to be adored with the very worship of Latria. Marcus also, that detestable haeretike, held that the wine of the lords Supper was converted into blood.         

4 Although our Saviour Christ be in heaven, as hath been proved, and therefore can not corporalie be given, taken▪ and eaten, yet we believe that by à secret, and incomprehensible virtue of th● holy Ghost, he doth nourish & quicken us by his very body and blood apprehended by a lively faith For the better understanding of this great mystery, we are to note that the regenerate have a double life with▪ in them, whereof  
One is carnal, and temporary, which they have brought with them from their first coming into the world. This life is common to all men, good & bad; and is praeserued by earthly and material bread, common also to all and every man.  
One is spiritual and heavenly, given unto them in their second birth, which is through the word. 1 Pet. 1. 23. This life is peculiar only to the elect of God, and maintained by the bread of life which camedowne from heaven, which is jesus Christ (john. 6, 51) He nurisheth and sustaineth the spiritual life of all Christians, if he be eaten, that is received of them spiritually through faith. (john. 6, 35. Rom. 3, 25▪) which spiritual bread that he might the better repraesent, 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 Sacrament with hands, & eat the same with mouth and teeth, to the nourishing of this transitory life: even so truly by faith (which is in place of hands, and mouth to the soul) we receive the true body, and the true blood of Christ our only Saviour, to the cherishing of the spiritual life in oursoules▪ 

The churches of God elsewhere reform agree with us in this point. Confes. of  
Heluet 2. cap. 21.  
Heluet. 1. art. 22.  
Basil. art. 6▪  
Bohem. c. 13.  
France. art. 36.  
Fland. art. 35.  
Saxon. art. 14. 

And jointly we withstand th'errors  
Of the Capernaits, which thought the flesh of the Lord might be eaten with man's mouth.  
Of the 

Synusiasts  
Ubiquitaries. 

Who think the body of Christ so is present in the supper, that his very body with bread and wine, by one and the same mouth▪ at one and the same time, is eaten corporalie, and devoured.    
Of the 

Metusiasts.  
Papists. 

Which believe the substance of bread and wine is so changed into the substance of christ his body, that nothing remaineth but the real body of Christ, besides th'accidents of bread and wine.      
Of the Symbolists, Figurists, or Significatists, so called, because they are of opinion that the faithful receive nothing but the naked and bare signs.       

5 The true and lawful use of the Sacraments hath been set down afore. Therefore it shall suffice in this place only to say, that the lords Supper was ordained to th'end that  
The bread should be 

Broken.  
Eaten. 

As it is  
Math. 26. 26.  
Mark 14. 22.  
Luke. 22. 19  
1. Cor, 10. 16.  
1. Cor. 11. 24.      
The cup should be 

Given  
Drunken. 

As we may read  
Math. 26 27.  
Mark. 14. 23.  
Luke. 22. 17.  
1. Cor. 10. 16.  
1. Cor. 11. 25. 

And all this in remembrance of Christ (Luke 22. 19 1. Cor. 11. v. 24. 25. Confes. of  
Heluet. 2. c. 21.  
Basil. art. 6.  
Bohe. c. 13  
Ausb▪ touchhing the Mass. art. 1.  
Saxon. art. 14.  
Wittem. ca 19 

Against th'ordinance therefore of our S. Christ do the Papists.  
In reserving.  
In caring about.  
In lifting up.  
In worshipping.  
The L. Supper. Read more in this Art. and in the 25. art. proposit. 10.              

29 ARTICLE. Of the wicked which do not eat the body and blood of Christ in th'use of the Lords Supper.  
THE wicked, and such as be void of a lively faith, although they do carnally, and visibly press with their teeth (as S. 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 à thing.  

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 th'use of the Lords Supper.   

S. Paul declareth how the Supper of the Lord is received  
Worthily of some which do 

How these do participate of the body, and blood of our Saviour Christ, it hath been already shown in the former art. proposit. 4.  
Themselves. 1. Cor. 11, ver. 28, 31.  
Examine  
judge    
Discern the Lords body. 1. Cor. 11, 29.  
Abstain from the table of devils. 1. Cor. 10, 21.  
Of some unworthily, (1. Cor 11, 29.) as of them 

Which themselves do not 

1. Cor. 11 v. 38, 31.  
Examine  
judge    
Which discern not the Lord's body. 1. Cor. 11, 29.  
Which will communicate at the table. (1. Cor. 10, 21.) 

Of the Lord  
Of devils. 

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, & the righteousness of Christ.  
They are no members of the true Church, the head whereof is jesus Christ. Ephes. 4, 15, etc.  
They have no promise of heavenly sustenance because they are without a lively faith. john. 6, 35. 

Therefore they procure unto themselves most heavy punishments (1. Co. 1●, 27.  
Sickness.  
death  
Guiltiness of the body and blood of christ.  
Damnation. 

This is the judgement of other christian churches be sides. Confes. of  
Heluet. 2. ca 21.  
Heluet. 1. in the declaration of the Lords Supper.  
Basil. art. 6.  
Bohem. cap. 13.  
France. art. 37.  
Fland. art. 35.  
Saxon. art. 14. 

Th'adversaries of this doctrine be  
Th'ubiquitaries, which think that all communicants as well bad as good, do eat the very & natural body of jesus Christ.  
The Papists which deliver that not only in th'use of the L Supper, the wicked do eat the real body of Christ, but also nut of use the very vermin, as mice & rats, may devour the same.                

30 ARTICLE. Of both kinds.  
THE cup of the Lord is not to be denied to the lay people. For both the parts of the Lords Sacrament, by Christ's ordinance, and commandment, aught to be ministered to all Christian men alike.  

The Propositions.  
The people must be partakers not only of the bread, but also of the wine, when they approach unto the Lord his Table.   

Our Lord & Saviour Christ hath so instituted his Supper that he will have not on lie the bread but also the Cup to be delivered unto all Communicants.  
So find we in the word of God, that 

The bread must be given to all, and eaten of all 

Math. 26. 26.  
Mark. 14. 22.  
Luke. 22. 19  
1. Cor. 10. 16.  
1. Cor. 11. 24.    
The Cup it is to be given to all▪ and to be drunken of al. 

Math. 26. 27.  
Mark. 14. 23  
Luk. 22. 17.  
1. Cor. 10. 16.  
1. Cor. 11. 25.      
These witnes●e the public confessions of other Christian Churches. Confes. of 

Helve. 2. c. 21  
Hel. 1. art. 22.  
Bohem. c. 13  
Fran. art. 36. 37. 38.  
Flan. art. 35  
Ausb. concerning the Mass. ar. 1. 2.  
Saxon. art. 15  
Witt. c. 19  
Sueau. c. 18. 

Though it be but a man's covenant when it is confirmed, yet no man doth abrogate it or addeth any thing thereto, (saith S. Paul Gal. 3. 15.) what impudency then, yea, what impiety do they show, which altar this institution of God? Some  
By adding thereto 

So do the Artotarites add chees●  
So do the Ca●aphrygians add blood, and the seed of man. 

Unto the bread      
By taking there from so 

The S●uerians will use no wi●●  
The manichees minister but bread only, and not the cup also.  
The Papists, though they use both kinds; yet they deny the Cup unto the people, yea, and to Clergy men too, when they say not mass.    
By changing th'elements. So Th'aqu●●ian● took for wine, water, to the end they might seem the more sober, as they said.        

31 ARTICLE. Of th'oblation of Christ finished upon the Crosse.  
TH'offering of Christ once made ¹ is that perfect redemption propitiation, & satisfaction for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin, but that alone. ² UUherefore the sacrifices of 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.  

The Propositions.  
1 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.  
2 The Sacrifices of Masses are most blasphemous fables, and dangerous deceits.   

1 Of the benefits redounding unto man kind by christ his offering-up of himself upon the cross we have in sundry places elsewhere written, and proved by the word of God, that jesus Christ is that perfect and only  
Redemption 

Act. 20, 28.  
Rom. 5, 6. etc.  
Gal. 3, ●3.  
1. Cor. 6, 28.  
1. Pet. ● v. 18, 19    
Propitiation. 

Acts. 10, 43.  
Rom. 3, 25.  
Heb 9, 12 etc. 28  
1. john. 2, 2.  
1. john. 4, 10.    
Satisfaction. 

john. 1, 29.  
1. Pet. 3, 18.  
1. john. 1, 7. 

For all the sins of the whole world both original and actual. Here▪ unto bear witness the Churches of God. Cō●●l. of  
Heluet. 1. art. 11.  
Heluet. 2. c. 11. 15  
Basil. art. 4.  
Bohem. cap. 6.  
France. art. 1●. 16. 17.  
Flan ar. 20. 21. 22.  
Ausb. art. 3. 4.  
Saxon. art. 3.  
Witt. cap. 2. 5.  
sueave ca 2. 3. 

Herebie it is open to the eyes of all men, that most cursed be th'errors of them which if you respect  
Time, do say that from the beginning of the world until the 15▪ year of Tibe●●us Th'emperor, none were saved. Th'error of Manes the haeretique.  
Persons that 

Shall be saved; do give out, how all men and women that sin after baptism, are undoubtedly condemned. In this error 

Were the 

Montanists.  
novatians.    
Are many of the Anabaptists.    
Do save; do ●each that 

Our salvation is of ourselves; so saith Melchies Hoffman, an arch-haeretique.  
The Saviour 

Of men from the time of Saint Francis, is Saint Francis.  
Of women, from her time until th'end of the world, Saint Clare.  
Of men and women. 

Saint Marie by her virginity.  
S. Christina through her passion.      
Though Christ have suffered for all men in general: yet every man must suffer for himself in particular. Yea, one man may satisfy for another by the Papists doctrine.      
Sin, do hold that 

Christ hath satisfied & was of feared only for original sin & not for actual. An error of Tho. Aquinas.  
Sins actual and 

Venial are to be taken away 

By sacred Ceremonies.  
By a Bishop's blessing.  
By a Priest's absolution.    
Mortal be forgiven sometime by a pardon from 

A Bishop▪  
The Pope               

2 The Papists do ●a●● that the Mass is  
A Sacrifice.  
A Sacrifice propitiatory.  
A Sacrifice propitiatory for the 

quick  
Dead.    
The same propitiatory Sacrifice that was offered by Christ himself, upon the cross.  
A Sacrifice, in which▪ by the virtue of a few, even five words mumbled-up of a Priest, Christ, even that Christ, which hung upon the Cross, is contained.  
A Sacrifice serving 

For all persons. 

Quick  
Dead 

To purge them from their sins  
T'ease them of their pains▪  
To satisfy for their punishment.      
For all necessity's 

Corporal.  
Spiritual.      
A Sacrifice propitiatory of jesus Christ realie offered to God the Father, and that often and only in the honour of dead Saints.  
A Sacrifice where▪ in Christ is so gloriously, that it is to be adored even with divine worship both of Priest and people.  
A Sacrifice meritorious to all them for whom it is offered, though there be not among the living, but dead; and though living, yet absent; and though present, yet without zeal, knowledge, or faith, and that ex opere operato. 

Where buy we may note  
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 & man  
A fable that one, & the same sacrifice is offered in the Mass which was offered on the Crosse.  
A fable that it is any whit profitable for the quick, much less for the dead▪    
Dangerous deceits. For herebie among other things men are to believe that 

Creatures may be adored: the contrary is, Exod. 20. 4,  
Christ is often offered▪ contra. Heb. 19 12. etc.  
The Priest offereth up▪ Christ; contra. Heb. 9 14.  
Sins be forgiven without blood; contra. Heb. 9 22  
Christ died not once, but daily; contra Heb. 9 27.  
Faith is not necessary in communicants; for whether there believe or no, their sins may be remitted by a Mass; contra. Heb. 11. v▪ 4. 6  
We are not to remember Christ absent, but to adore him present; contra. Luk. 22. 19 1. cor 11. 25.  
The favour of God may be purchased with money from a Priest: contra. 1. Pet. 1. v. 18. 19 

Which their fables, and deceits ●end to th'abolishing of true religion. Therefore justly have we & our godly brethren abandoned the Mass Confessi. of  
Heluet. 2. c. 19 21  
Helve. 1. art. 22.  
Basil. art 6.  
Bohem. cap. 13.  
Flan. ar. 35.  
Ausb. touching the Mass. art. 1. 3.  
Saxon. art. 14.  
wit. cap. 19  
sueave ca 19 

Accursed thē●e those Papists which either de●end or favour the Mass as  
The sacrifice of christ his body, and blood.  
The on lie sove reign worship due to God & his Church            

32 ARTICLE. Of the marriage of Priests.  
BIshops, Priests, and Deacons ¹ are not commanded by God's law, neither to vow th'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.  

The Propositions.  
1 By the word of God it is lawful for Bishops, and other Ecclesiastical Ministers, to marry at their own discretion.  
2 It is lawful by the word of God for all Christian men, and women, to marry at their discretion in the fear of God.   

1 Neither ●he single▪ nor the wedded life is enjoined any ●an, much less any ●alling of ●●ē by the word of God: but ●hat marriage is allowed of 〈◊〉 divine majesty, & ●hat to the Ministers of his ho●y word, & sacraments 〈◊〉 is evident  
In the old Testament by the 

Commandments given unto the priests from the mouth of the Lord concerning the choice of their wives. levit. 〈◊〉, 7. etc.  
Examples of the most 

Religion's Priests that were married. etc. 

Aaron. levit. 22, 1. etc.  
Elias. 1. Sam. 3, ●3.  
Samuel. 1. Sam. 8, v. 1, 2.  
Zach●●i●●. Eu●. 1, 5    
Divine Prophets, all which were married, as it is thought, except jeremy.    
In the new Testament  
By the words of S. Paul, who doth write that 

A Bishop. (1. Tim. 3) is to be 

The husband of one wife.  
One that hath children under obedience▪    
An Eldedr (Tit. 1. v. 5▪ 6.) must be 

Vnreproveble.  
The husband of one wife.  
Having faithful children.    
Deacons. (1. Tim. 3. v. 11, 12.) must 

For their own part be the husbands of one wife.  
Have wives that be 

Honest.  
Not evil speakers, etc.        
By th'examples of Peter (Matth. 8, 14.) Paul. (Phil▪ 4, 3.) and the rest of Th'apostles (1. Cor. 9, 5.) which were all married men, john Th'evangelist only except, as some do suppose. 

The sincere churches of God, both by practice do honour, & by writings commend the wedded state, of ecclesiastical Minister●▪ Confes. of  
Heluet. 2. ca ●9.  
Heluet. 1. ar. 37.  
Basil. art. 10. sect. 1. 2.  
Bohem. c. 9 19  
France. art. 14.  
Ausb. art. 4. 5. touching abuses.  
Saxon. ar. 18. 21  
Witt. c. 21. 26.  
sueave cap. 12. 

And no Protestant church is of the mind of the  
Vigilantians, that all, and every one of the Clergy is necessarily to be married, or not to be admitted for a Minister.  
Of the Papists whereof some do say, that 

From Th'apostles time it was not lawful for any Priest to marry. Ma●oranus report.  
The 3 Orders. 

Of Deacons  
Of Sub deacons  
Of Priests 

Are bo●d to chastity (that is, not to marry)      
After Orders taken to marry 

It is not lawful  
It is to turn back unto Satan.  
It is Apostasy    
None may be made a Priest, though he will vow à single life, if he have been (not a whoremonger) but a married man.  
Marriage is not a Sacrament, & yet 

Sacred persons may not marry.  
For a Priest to play the whoremonger, it is a less offence than to take an honest woman to wife. The blasphemy of Pighius.   

The darnel of the Rhemish Seminaries.             

2 As may the ministers Ecclesiastical: so are all other men & women to marry together at their own discretion in the fear of god  
So faith the spirit of god in the holy scripture, unto all men & women in all ages, 

Bring▪ forth fruit, and multiply, & fill th'earth Gen. 1, 28.  
Marriage is honourable among all men, and the bed undefiled. Heb. 13, 4.  
1. Co● 7▪ 2. T'avoid fornication. 

Let every man have his wife.  
Let every woman have her husband.    
If they can not abstain, let them marry 1. Cor 7, 9   

Particularly, because most questions are about them, marry may  
Bishops. 1. Tim. 3. 2. etc.  
Elders. Tit. 1, 9  
Deacons 1. Tim. 3, v. 11, 12.  
Virgins, 1. Cor. 7, v. 28, 36.  
Widows 1. Cor. 7, for 8, 9 1. Tim. 5, 14. 

In saying that Christians may marry at their discretion, the meaning is not, that any marry, if they think good,  
within the degrees of kindred, and affinity prohibited by wholesome laws.  
Without the consent of parents, or other in the room of parents if they beunder tuition.  
To other ends than God hath prefixed  
So testify the reformed Churches by their public writings. Confes. of 

Heluet. 1. ar. 37  
Heluet. 2. c. 29.  
Bohem. cap. 19  
France. art. 24.  
Ausb. touching abuses. ar. 4. 5.  
Saxon. art. 18.  
Witt. cap. 21. 26.  
sueave cap. 22. 

Nothing liked, and instituted of God hath every way been more invaded than holy Matrimony. For 

Some utterly condem● marriage as 

The Gnostikes.  
The Hieracites.  
The Priscillianites.  
The Montanists.  
The Saturnians.  
Th'apostolics, who excommunicated out of their assemblies all married folks.    
Some allowed the wedded life, yet 

Not 

To every state, or calling  
Between spiritual kinsfolks, as 

The godfather, & the god-daughter  
The godmother, and the godson.  
The god-brother and the godfather, etc. As the Papists      
Allow they no man to marie-again, his first wife being dead; such haeretiks were the 

catharan's  
Originists.  
Tertulianists.    
They think that all wives should be common; th'error of the 

Nicalaitans  
Davigeor gians.    
They are of opinion that neither the husband should know his wife, nor the wife her husband, as man and wife are to know one th'other: A fancy of Th'abeloites.  
They will not marry according to God's word, but think that one man, at one and the same time may have many wives: in which error are 

The Her mogenians.  
The Turks.  
The Ochinites                  

33 ARTICLE. Of Excommunicate persons, how they are to be avoided.  
THe person ¹ which by open denownciation of the Church, is rightly cutof from th'unity of the Church, and Excommunicated, aught to be taken of the whole multitude of the faithful, as are heathen and Publican, ² until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.  

The Propositions.  
1 The person that is rightly by the Church Excommunicate, is of all the faithful to be taken for an Heathen and Publican.  
2 An Excommunicate person, truly repenting, is to be received into the Church again.   

1 The most severe, & uttermost punishment that the visible Church can inflict upon the wicked and ungodly o● this world, is excommunication à part of discipline to be exercised, & that upon most urgent occasions; and it is  
Commended to the Church even by God himself; who in his word hath prescribed 

Who are to excommunicate, forelie, such as have authority in the Church. Matth. 18 vet. 17▪ 1. Cor. 5, ver. 4, 5. 2. Cor. 3. ver. 13, 14. 2. Thes. 3. 6.  
Who are to be excommunicate, even two sorts of men whereof 

Some pervert the sound doctrine of the truth. (●. ●im. ●▪ 20) as 

Hymeneus.  
Alexander.    
Some are de●iled with notorious wickedness, as that incestuous person. 1. Cor 5, 1.    
The manner of proceeding in excommunication name lie 

First, if the fault be not notoriously known, by gentle admonition, & that 

Once or twice given Tit ●, 10 Matt. 18, 15.  
With the spirit of meekness. Gal. 6, 1.  
Even as to a brother. 2. Thes. 3, 15.    
Next, if nothing will serve, and the crime, and person be very offensive 

By open reprehension. 1. Tim. 5, 20.  
By public sentence of the church 

To put him away from the company of the faithful. 1. Co. 5, ●3  
To deliver him unto Satan. 1▪ Cor. 5, 5.  
To denunce him 

An heathen.  
A publican  
A cursed. 

A man so cut off from the church and excommunicated, is of every man to be avoided (Rom. 16, 17) and  
Not to be eaten with all 1. Cor. 5, 11.  
Not to be companied withal 1. Cor 5, 8.  
Not to be received into house 2. joh. v, 10. 

Adue● sanies unto this excommunication of christ be all they  
Which simply condemn all excommunication, saying, the wicked are not to be excommunicate, such were the Paulicians.  
Which excommunicate either whom they should not, or to a wrong end 

So 

Th'apostolics did excommunicate all that were married, and for no cause, but for that they were married.  
Christ prophesied that his disciples, and faithful people, should be excommunicated. john. 16. ●  
Dio●●ephes did thrust out the brethren out of the Church. 3. john. ver. 10.    
So 

The Papists did, when they excommunicated, and that being dead the dead bodies of 

Wicklie●.  
Bucer.  
P. Fagius    
The Papists do in thundering their Bulls of excommunication against the most godly 

Kings.  
Queens.  
Princes.  
States.  
Men.  
Women.    
They do which exercise excommunication not of any conscience, but for gain; where it cometh that excommunication is 

Not regarded of inferiors.  
Derided of Superiors.        
Which savour the right excommunication, but exercise it not, being bound thereunto. These are to be rebuked as was 

The Corinthians of S. paul 1. Cor. 5. v. 1. 2.  
Th'angel of Pergamus for suffering the Balaamites, & Nioclaitans. Revel ● 14.  
Th'angel of Laodicea, for being neither hot, nor cold▪ reve. ●. 14.                  
Had in great reverence, and estimation of the faithful servants of jesus Christ, as may appear in the Confessions of the Godly. Confess of. 

Heluet. 1. art. 19  
Heluet. 2. cap. 17. 18.  
Bohem. c. 8. 14.  
France ar. 29. 33.  
Fland. art. 30. 32.  
Sa●on ar. 11. 17.  
Ausburg. touching ab uses. art 7.  
Wittem. art 31.     

2 Sundry be the reasons and ●●●es whic excommunication is used, as  
That a wicked liver, to the reproach of the Gospel, be not suffered among the professors of true religion; and many good be not evil spoken of, for a ●ewe bad.  
That the good be not corrupted, or infected through the continual, or often familiarity of the wicked. 1. Cor. ●, 6.  
That he which hath fallen, through shame of the world may at the length 

Learn to to blaspheam no more. 1. Tim. 1. 20.  
Through repentance be saved. 1 Cor. 5. 5. 

Among all other causes therefore of excommunication, one is, 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 S. Paul willed th'incestuous man should be (1. Cor. 2. 7. etc.) This truth I know none that denieth, unless it be certain  
montanists.  
novatians.  
Fantastical anabaptists. 

which are of opinion that all they which sin after baptism, without all hope of reconciliation, be damned.          

34 ARTICLE. Of the traditions of the Church.  
IT is not necessary that traditions and ceremonies ¹ be in all places one, or utterly like, for at all times they have been divers, and may be changed according to the diversities 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 appointed by common authority, aught to be rebuked openly (that other may fear to do the like) as he that offendeth against the common order of the Church, and hurteth th'authority of the Magistrate, and woundeth the consciences of the weak brethren. ⁴ Every particular or national Church hath authority to ordain, change, and abolish ceremonies, or rites ordained only by man's authority, so that all ●hings be done to aedifieng.  

The Propositions.  
The same traditions or ceremonics are not to be like in all places.  
No private man of a selfe-wil, 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 th'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 male ordain, change, and abolish ceremonies, or rites ordained only by man's authority, so that all things be done to aedifieng.   

1 If a necessity were laid upon the church of God to observe one, & the same traditions & ceremonies at all times, and in all places, assuredly  
The ceremonies of th'old Law had not been▪ as they are now abolished: Acts. 6, 14. 10, 13. etc. 15, 1. etc. Gal. 2, 3. etc. Ephes. 2. 14. Col, 2. 16.  
Th'apostles would never have given such precedents of altering them upon special reasons, as they have done. For we find that they changed 

The times and places of their assembling together. For the people of God ●et, and Th'apostles preached 

Sometime 

In the week days. Acts. 2, 46. 5, 42.  
On the Sabbath days Acts. 13, 14, etc. 43, etc. 17, 2. 18, 4.    
Sometime 

Publicly 

In the temple Acts. 2, 46. 3. 1. etc. 5, 26.  
In the Synagogues. Act. 9, 20. 14, 1. 17, 10 18, 4▪ 19▪ 8.  
In the schools. Acts. 19, 9    
privately 

In house after house. Acts. 5, 42.  
In chambers. Act. 1, 13. 20, 8. 28. v. 30, 31.      
Sometime 

In the day time, Acts. 2, 46. 3, 1. etc.  
In the night▪ Acts. 20, 7, etc.      
The ceremonies in th'administration 

Of baptism if good occasion was offered. baptizing. 

In public assemblies. Acts. 2. 41.  
In private houses. Act. 16, 33. 10. v. 27, 48.  
Before many. Act. 8. 12. 10. ver. 27. 48.  
When none of the faithful were present. Acts. 8. 36.    
Of the L. Supper; ministering the same 

Not always at one time, but sometime. 

At midnight Acts. 20, 11.  
In the day time. Acts. 2, 46.    
Not always in one place, but sometime 

In the churches. 1. Cor. ●. 17. etc.  
In houses. Acts. 20, 7. 2, 46. 

So nothing therefore is done against god's word, no doubt traditions and ceremonies, according to the diversity of countries, times, and men's manners may be changed Of this judgement with us be the Churches of God about us. Confess. of  
Heluet. 2. cap. 17, 27.  
Bohem. c. 15.  
France. art. 32.  
Fland. art. 32.  
Ausburg. art. 15, and art. 7. touching abuses.  
Saxon. art. 20.  
Wittem. art. 35.  
Sueave▪ ca 14. 

Herebie it is evident that they are greatly deceived which think that  
The jewish ceremonies prescribed of God himself for a time unto the jews are unuiolablie to be observed of us christians▪ such are the 

Jews.  
Turks.  
Cerdonites.  
Cerin●●ians.  
Nazari●●.  
Armenians.  
Familists.    
The popish ceremonies of the Romish Antichrist, are vniuersa●● to be kept in all place●  
Traditions and ceremonies must every where be the same.               

2 Great is the privilege, great also the liberty, and freedom of God's Church. For it is delivered  
From the cursces of the Law. Gala. 3. 13.  
From the law 

Rom. 8. 2.  
Of sin  
Of death.    
From the jewish 

Act. 15. 24. etc.  
Rites.  
Ceremonies.    
From all humane ordinances, & traditions, so far forth as there bind the consciences of men. Hereof speaketh S. Paul. Colos. 2. 8. etc. 

yet is the Church bound to th'observation of all traditions, and ceremonies 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 make unto (1 Cor. 14. ver. 40. 26)  
Comeliness.  
Order  
edification. 

This of our godly brethren, some do not let by public writings to testify. Confess, of  
Heluet. 1. art 25.  
Bohem. c. 15 18.  
Ausb. art. 4. 15.  
Fran. art. 32.  
Heluet. 2. c. 24.  
Saxon. ar. 20  
Sueau. cap. 4 

Others gon-out from us, do hold that  
Christian Magistrates have none authority▪ 

T▪ appoint any ceremonies & Rites for the due service of God.  
To exact outward obedience unto ceremonies righthe ordained.    
The people of God are ●●ee 

From all Ecclesiastical jurisdiction.  
From the observation of all ceremonies, and Rites.           

3 Of ceremonies and traditions repugnant to the word of God, there be two sorts, where of  
Some are of things mere lie wicked such 

Was 

Th'israelites calf. Exod 32. 4 etc.  
Nebuchadnezar● Idol. Dan. 3. 1. etc.    
Are the Papistical 

Images.  
Relics.  
Agnus deis.  
Crosces. 

To which they give divine adoration.  
These are flatly forbidden of the Lord. Exod. 20. 4.        
Some are of things neither commanded, nor forbidden, as 

Of eating, or not eating flesh.  
Of wearing, or not wearing some apparel.  
Of keeping or not keeping of some days holy etc. 

Which are not to be observed, when it is delivered as sound doctrine, that such works  
Do merit remission of sins,  
Are th'acceptable service of God.  
Do more please than th'observation of the laws of God.  
Are necessarily to be done insomuch that they are damned which do them not. 

For th'avoiding of all these, we must remember that we are bought with a price, and therefore may not be the servants of men (1. Cor. 7. 23.) and that none human constitution in the church, doth bind any man to break the least commandment of God. Act. 5. 29. The consideration here of, hath caused other Churches also with a sweet consent to condemn such wicked ceremonies of man. Confel. of  
Heluet. 2. c, 2. 24. 27.  
Heluet, ●, ar. 4.  
Basil art. 5 sect 3. art. 10,  
Bohem. c. 15  
Franc. art. 24. 33.  
Flan. art. 7. 29 32,  
Ausb. art. ●5.  
Wittem. art. 28. 29. 32. 3●.  
Suca. c. 8 etc. 14 15 

Such ungodly traditions, and ceremonies in a manner, be all the ceremonies, and traditions of Th'antichristian Synagogue of Rome; and therefore to be abandoned of us al.           

4 It hath pleased our most merciful Lord, & Saviour Christ, for the maintenance of his Church militant, that two sorts of rites, or ceremonies should be used, whereof  
Some, God his most excellent majesty himself hath ordained, such is the ceremony of. 

Baptism.  
The L. Supper. 

Which are till th'end of the world without all addition, diminution & alteration with all zeal, & religion to be observed.      
Some be ordained by the authority of each provincial, or national Church, & that for 

The Comeliness of the Church that is to say▪ that 

By those helps the people of God may the better be inflamed with a god lie zeal.  
Sobrenes and gravity may appear in the well handling of Ecclesiastical matters.    
Order sake, even 

That governors may have rules & directions how to govern by.  
That auditors may know how to prepare, and behave themselves in divine service.  
That a joyful peace may be among all men by the well ordering of Church affairs. We have proved already that such traditions may be made, and changed, augmented and diminished as fit time, and opportunity shallbe ministered; and that not by the Catholic (for that is, and hath always been impossible) but by particular Churches 

Th'effect here of we may read in the Confess. of  
Heluet. 2. c. 27  
Bohem. c. 15.  
Fran. art 32.  
Flan. art 32.  
Ausbur. touching abuses are 7.  
Wit. art. 35.  
sueave ca 14. 

This showeth th'intolerable arrogancy of the Church of Rome, which dare take upon her  
To alter the Sacraments ordained even by Christ himself.  
To prescribe rites and ceremonies, not to some particular churches but to the whole church militant.            

35 ARTICLE. Of Homilies.  
THE second book of Homilies, the several title 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 there may be understanded of the people.  

Of the names of the Homilies.  
1 Of the right use of the Church.  
2 Against peril of Idolatry.  
3 Of the repairing, and keeping clean of the Churches.  
4 Of good works, first of Fasting.  
5 Against gluttony, and drunkenness.  
6 Against excess of apparel.  
7 Of Prayer.  
8 Of the place and time of prayer.  
9 That common prayers, and Sacraments ought to be ministered in a known tongue  
10 Of the reverent estimation of god's word  
11 Of Alms doing.  
12 Of the Nativity of Christ.  
13 Of the Pastion of Christ.  
14 Of the Resurrection of Christ.  
15 Of the worthy receiving of the Sacrament of the body and blood of Christ.  
16 Of the gifts of the holy Ghost.  
17 For the Rogation days.  
18 Of the state of Matrimony.  
19 Of Repentance.  
20 Against Idleness.  
21 Against Rebellion.   
The second book of Homilies, as also the former, I doubt not, contain godly and wholesome doctrine, necessary for this time. But for somuch as this is none Article of the Catholic Religion, but a private Article for our Church, neither yet for the whole church of England, but for some places, where, and for some time, when able and fit Ministers are not present to preach the word of God, and serveth only (as both from the book of Common prayer, may well be gathered (
* observat. next after Nicen Cr●ed ) & experience proveth) for an Interim as it were, till fit Pastors be provided for: and again, because most of those Homilies, according to their several titles, have been already handled in this, and th'other part of my subscription, I cease from further writing of the same in this place.   

36 ARTICLE. Of Consecration of Bishops and Ministers.  
THE book of Consecration of Archbishopps, and Bishops, and ordering of Priests and deacons, lately 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 any thing, that of itself is superstitious or ungodly. And therefore, 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 shallbe consecrated, or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.  

This Article simply is none Article of the Catholic Church; and so much thereof as universally is received, hath already both by the holy Scripture been confirmed, & allowed by our neighbour Churches, in the 23. Article.    

37 ARTICLE. Of the civil Magistrate.  
THe Queen's M. ¹ hath the chief power in this realm of Eng. and other her 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 aught to be subject to any foreign jurisdiction. Where we attribute to the Queens M. the chief government, by which titles, we understand the minds of some slanderous folks to be offended: ³ we give not to our Princes, the ministering either of God's word, or of Sacraments, the which Th'injunctions also lately set forth by Elizabeth our Q. doth 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 is, 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 Eng. 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.  

The Propositions.  
1 The Queens Mayest. hath the chief power in this realm of Eng. and other her dominions.  
2 The Queen's Majesty hath the chief government of all states, Ecclesiastical and civil, in all causes within her dominions.  
3 The civil Magistrate may not execute th'ecclesiastical duties of preaching, and of ministering the Sacraments.  
4 The civil Magistrate is to restrain with the material sword, and to punish malefactors, whosoever they be.  
5 The Bishop of Rome hath no jurisdiction in this Realm of England.  
6 By the laws of this Realm Christian men, for heinous and grievous offences, may be put to death.  
7 It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.   

● divers & sundry be the forms of common weals and magistracy. For some where  
Many, & the●e of th●n seriot people, bear the sway, as in a Democraty.  
A sew and that of choice, and the best men, do govern; as in an aristocraty.  
One man or woman hath the prae●minence, as in a Monarchy. Such is the government of this realm at this present. 

What soever the state be, the word of God ●ea ch us, that  
There is no power but of God,  
The powers that be are ordained of god.  
Whosoever resisteth the power, resisteth the ordinance of God. 

Rom. 13. v. 12.  
We must 

Be subject and obedient to the principalities, and powers, sit. 3, ●.  
Submit ourselves unto all manner ordinance of man for the Lords ●ake. 1. Pet. 2. 13.  
Pray for kings and for all that be in authority, 1. Tim. 2. v. 1. 2.  
Give to all men their duty Rom 13. 7. 

Tribute, to whom tribute.  
Custom, to whom custom.  
Fear, to whom fear.  
Honour, to whom honour is due. 

But of the regiment of Kings and Queens, special mention is made,  
By the prophet asaie, saying, chap. 49. ●3. 

Kings shallbe thy nowrishing Fathers  
Queenes shallbe thy nurses.    
By Saint Paul, who exhorteth, that supplications and prayers be made for Kings, 1. Tim▪ 2. 1 etc.  
By Peter, For he calleth the King, the Superior, or him that hath the chief power (as our Queen Elizabeth hath in he● dominions) 1. Pet. 2. 13. 

Of this judgement also be other Christian Churches, Confess of  
Helve. ●. art. 26.  
Heluet. 2 cap. 30.  
Basil. art. 7.  
Bohem. ca 16. and in the conclus.  
Fland. art 36.  
Ausburg. art. 16. 17.  
Saxon. art. 23  
Sueau. in the perorat. 

whereby they with us▪ and we with them do condemn th'opinions  
Of the  
manichees  
Fra●ricel lians.  
Flagelli●eries. 

which altogether, & simply condemn Magistracy.  
Of the dreamers which 

Despise government.  
Speak evil of them which are in authority.    
Of Th'anabaptists, that hold how Christians are not to be magistrates  
Of all them which dream or disallow the Regiment of women.                   

2 We ascribe that unto our Queen by this proposition, which is given to every king and Queen in their dominions, by the word of God, as appeareth  
In that they are 

Fortitles 

Gracious Lords. Luke. 22, 25. 

Rom. 13. ver. 3, 4.  
Princes.  
The Ministers of God.    
The nurses of the Church. Isa. 49, 23.  
Gods. Psal. 82, 1.    
For authority the chief, 1. Pet. 2. 13. which moveth Saint Paul t'exhort that supplieations etc.▪ be made for all men, but first for Kings, as for the chief. 1. Tim. 2, 1.    
By the commandment of God unto all states and callings without exception 

Let every soul be subject to the higher power, etc. Rom. 13, 1. etc.  
Submit yourselves, etc. whether it be to the King, as unto the superior, or unto governors that are sent of him, etc. 1. Pet. 2. v. 13, 14.    
By the famous examples 

Of the high Priest 

Aaron, who calleth Moses his Lord. Exod. 32, 22.  
Abimelech, which termed Saul his Lord. 1. Sam. 22, 12.    
Of josaphat, who appointed judges, Levites and Priests. 2. Chro. 19, 5. etc.  
Of Ezechias 

He sent to all Israel and judah, that they should come to the house of the Lord at jerusalem, to keep the passover, etc. a. Chro. 31. 2.  
He appointed the courses of Priests, & Levites by their turns. 2. Chro. 31, 2.  
He commanded 

The Priests, the sons of Aaron, to offer sacrifice, etc. & they obeyed him. 2. ch. 23, 21  
Al the congregation to bring offerings, & they brought them. 2. Chro. ●9, 31. 

The same do the churchesreformed attribute to Christian magistrates Confes. of  
Helve. 1. art▪ 26.  
Heluet. 2 cap. 30.  
Basil. art. 7.  
Bohem. ca 16.  
Fland. art. 36.  
Ausburg. art. 16. 17.  
Saxon. art. 23.  
sueave in the Perorat. 

This being so, how dare the papists, as they do, say that  
The king's excellency of power is in respect of the Nobility, and lay Magistrates under him, and not in respect of Popes, Bishops or Priests, as they have rule of souls?  
Kings▪ & princes, be 〈…〉 never so great must be subject to some 

Bishop?  
Priest?  
prelate?    
The whole Clergy ought to be free from paying tribute.  
No man is to be subject to his temporal Prince, & superior in matters of religion or regiment of his soul, but in such things only as concern the public peace & policy?  
The Papists now in Englang be duly discharged from subjection, and the Prince from dominion by the soveraignt authority of the common pastor of Religion, which is the Pope.             

3 K. Ezechias said unto the Priests and Levites of his time, My sons, be not deceived, for the Lord hath chosen you to stand before him, to serve him▪ and to be his Ministers, and to burn incense (2 Chron. 29. 1●.): So do we say. The Lord hath appointed a company to teach the people, to celebrat the Sacraments, to handle the keys of the celestial kingdom; in somuch that he that shall praesume to do these things, not called there unto and that lawfully, though he be à King, he may fear that punishment which ●el upon Vzzah (2. Chro. 26. 19) Notwithstanding Kings, Queens, & Princes in their places, may, yea and must, as occasiion serveth  
With K. Solomon 

Build an house for the Lord, ●. Chron. 1. 1  
Set the courses of the Priests to their offices, etc. ●. Chron. 8▪ 14.    
With K. Ezekiah. 

2. kin. 8. 4.  
Break th'▪ images.  
Cut down the groves  
Take away the high places   

●. C●h 31 v. 2 4.  
Appoint the courses of the Priests and Levites.  
Enjoin all the people to minister sustenance for the Priests, and Levites.   

Thus did Ezechiah throughout all judah▪ and did well, and uprightly, and truly before the L. his God. 2. Chro. 31. 20▪  
With K. josiah, 

Put-downe, and burn the horses of the Sun. 2. Kin. 23. 11,  
Breake-dourne the houses of the Sodomites. 2 King. 23. 7.  
Purge judah, and jerusalem (2. Chron. 34▪ 3) from the 

High places.  
Groves.  
carved images.  
Molten images, etc.    
Appoint the Priests to their charges, etc. 2 Chro. 35. 2.  
Compel all that are found in Israel to serve the Lord their God. 2. Chro. 34. 33.    
With the K. of Nihiuch, for th'avoiding of th'imment vengeance of God, jonas. 3. 7. etc. 

Proclaim a general Fast.  
Command every man to turn from his evil way, and from the wickedness that is in his hands. 

Herun to subscribe the Church's ptotestant. Confe of  
Heluet. 1▪ ar●. 26.  
Heluet. 2. c. 30  
Basil. art 7.  
Bohem. cap. 16.  
France. art. 39  
Flan. art 36.  
Saxon. art. 23.  
Wit. cap. 35. 

The Papists, as in other points so herein descent altogether from the true Church of God. For they teach that  
No Queen  
No King.  
None Emperor.  
Hath any ●ucto●tie to deliberate, or define in m●tters of Religion; or to make any laws for th'advancement of the same religion; yea, what Prince soever doth so, he shallbe damned, say they undoubtedly except they do repent.         

4 Th'office of the civil Magistrate hath in part alrea die been declared in this article; in part also this proposition showeth, namely, that he is to restrain, and if need be, to punish the disturbers of the quiet, & peace of his Commonwealth; and that if occasion do require  
By force of arms, if th'enemies of his State be 

Foreign  
Domestical. 

And they gathered together be  
Many.  
Mighty. 

To this end principally they have  
Men  
Munition.  
Subsidies.  
tributes. 

Thus against th'enemies of God, & good men went of Israel & judah  
The valiant judges  
The noble and puissant Kings & Princes.          
By executing of wholesome laws upon the 

Goods  
cattle  
Land's  
Bodies 

Of their disobedient subjects For he is the minister of God to take vengeance on him that doth evil. (Rom. 13. 4.). Therefore Princes are to be feared  
Not of them which do well. Rom. 13. 3.  
Of such as do wickedly. Rom. 13. v●●. 3. 4. 

they which have profited in the school of Christianity nowhit dove hereof. Confe. of  
Heluet 1 ar. 24. 26▪  
Heluet. 2. c. 30.  
Basil. art 7.  
Bohem. cap. 16.  
France. art. 39  
Flan. art 36.  
Ausb. are 16.  
Saxon. art. 23. 

But  
The Cresconians are of an opinion that the Magistrates are to punish no malefactors.  
Rabanus dreameth that magistracy is not th'ordinance of God, for the good, but an human invention for the hurt of man.  
Th'anab aptists deliver that before the resurrectionther shall not be any magistrates; for all the wicked shall be rooted out. The like fancy have the Fam. of love.  
The Papists think that the Clergy are not to be punished, or corrected of the civil magistrate.           

5 The Bishop of Rome did he  
Preach the Gospel (1. Cor 9 v. 16, 17. 1. Tim. 4, 2. Mat. 28. 19  
Labour in the Lord his harvest Mat. 9, 38.  
Divide the word of God a●ight. (●. Tim. ●, 15.)  
Minister the Sacraments, instituted by Christ, & that sincerely. (Matt. 28, 19 1. Cor. 10, 16.)  
Show by his life the goodfruits of a godly Bishop (1. Tim. 3, 2. etc. Tit. 1, 7. etc.) 

Doubtless he were worthy of double honour by the word of God (1. Tim▪ 5. 17) yet will not the same word of God, were he never so holy & religious, warrant him any jurisdiction within this realm, much less when he doth execute no part of à Christian, but every part of an Antichristian Bishop  
In corrupting the doctrine of the truth with errors & cursed opinions.  
In defacing the sacraments of the church by superstitious ceremonies.  
In persecuting the Church of Christ with fire and sword.  
In making merchandise of the souls of men, through covetousness. 2▪ Pet. 2, 3.  
In playing the Lord over gods heritage. 1. Pet. 5. 3.  
In sitting in the temple of God, as God, showing himself that he is God. 2. Thes. 2 4.  
In exalting himself against all that is called god, or that is worshipped. 2. Thes. 2, 4. 

In respect of which fruits of impiety, the pope of Rome  
He is described in the holy scripture to be very Antichrist, even 

The wikedman.  
That man of sin.  
The son of p●idition.  
Th'adversary of God.  
2. Thes. 2, 3. etc.      
He was openly proclaimed Antichrist by a council in France in the reign of Capet.  
He is called by the godly learned 

The prince among all the children of pride.  
Very Lucifer.  
The Basilisk of the Church.  
The plague of the world.  
Neither the head, nor the tail of the Church of God.    
His jurisdiction hath been, and is banished out o● England by many kings & parliaments, namely by K. 

Edward the 1. 3. 6.  
Richard the 2.  
Henry the 4▪ 8.    
His pride and intolerable supremacy is renounced by all the true servants of God by mouth and writing. Confel. of 

Hel. 1. 2. 18  
Helve. 2 c. 17. 18.  
Boh. c. 8. 9  
Fland▪ art. 28. 31.  
Wittem. art. 31.  
Ausburg. touching abuses. 1 art. 7. 

And that upon good cause he is thus detested, it appeareth as by that already setdowne: so by that which the Papists themselves give out of their holy father, as namely that  
The pope is 

In supremacle, Abel.  
In governing of the  
A●ke, Noah.  
In patriarkship, Abraham.  
In Order, Melchisedech.  
In dignity, Aaron.  
In authority, Moses.  
In judgement, Samuel.  
In zeal, Helias  
In humility, David.  
In power, Peter.  
In respect of his vn●tion, Christ.  
The general pastor.  
The common father of all Christians.  
The high pastor of  
God's universal Church.  
The prince of God's people.  
God 

In title God, even the Lord God the Pope.  
For power god 

By him kings reign.  
He may judge all, but must be judged of none.  
He can do what him list▪ as well as God, except sin.        
He hath universal jurisdiction over the whole world.  
Upon pain of damnation all christians are to yield obedience to the Pope.           

6 As the natures of men be divers, and sometimes in some countries more abund than in other: so are the punishments to be imposed upon malefactors according to the quantity and quality of th'offence; and any country and realm may punish offenders, and that with death is the laws thereof do so command, and the case requireth. For  
All that take the sword shall perish with the sword. Matth. 26, 52.  
governors are sent of the king. 1. Pet. 2, 14. For 

The punishment of evil doers.  
The praise of them that do well.    
A wise king scattereth the wicked, and causeth the wheel to turn over them. Rom. 20, 26.  
The magistrate. Rom 13, 4. 

He beareth not the sword for nought  
He is the minister of God to takeven geance on them that do evil. 

In regard whereof in some places before the magistrates are borne.  
Rods, to correct them which be reformable. 

To cut of such as are past recovery, and rotten members.  
Axes  
Hatchets  
Halberds    
Swords, but not bare and naked, but in the scabbard, to signify, That they are to have death which deserve the same: yet cometh the magistrate to that execution urged thereunto by necessity, rather than willingly. 

Which punishments do testify to the world, that  
God is all just, which will have 

Some sins more severely punished than others.  
The magistrate to cut of dangerous, and ungodly members.    
God is merciful and hath a care 

Of his servants.  
Of human society.    
God is 

Wise  
Holy 

In that he will have it known who are just, who wicked, who holy, who profane: by preserving of the one, and punishing of th'other 

Hereunto our neighbour churches do set their hands. Confesof  
Hel. 1. art. 24. 26.  
Hel. 2. ca 30.  
Basil. art. 7.  
Bohen. cap. 16  
France art. 39  
Fland. art. 36.  
Ausb. art. 16.  
Saxon. art. 23. 

Th'adversaries hereof are  
They which think the magistrate may correct none at all, much less by death dispatch any offenders, as Crescon●ons  
They which deny that any Christian may justly be put to death by the Magistrate for blasphemous heresies, yea for any offence: the latter whereof Th'anabaptists do hold, the former the Fam. of love.                 

7 There is faith Solomon (Eccl ●. 8) a time  
Of war  
Of Peace 

And Magistrates are  
By laws to condemn, yea, and by death to punish male factors for heinous, and grievous offences, and sins, as hath been already proved in the proposition immediately afore going.  
By war and weapons to repress the power of enemies 

Foreign  
Intestine 

For they are in authority placed  
To defend the good & quiet subjects against all oppression  
To remove the violence of the wicked who soever they be 

For this cause have they  
Horses praepared for the battle. Pro. 21. 31  
Munitions, to defend themselves, and to annoy th'enemies.  
Subsidies to bear out charges  
Subjects to fight for their Prince and country. 

And better it is to have war, than to come into bondage and thraldom worset than warit self. This is granted in the Confess. of.  
Heluet. 2. c. 30  
Bohem. cap. 16.  
Saxon. art. 23. 

Among other th'adversaries of this proposition are  
The manichees which said it was unlawful for any man to make war; and therefore they say, Moses did not well in subduing th'enemies' of Th'isra elites by force of arms.  
Th'Anabaptists, who think it unlawful for à Christian, either Magistrate or subject to go a warfar.  
The Spiritualuts, which so detest war that there think it unlawful for à Christian to wear a weapon: in which error was the Fam. of Love for a season.                

38 ARTICLE. 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 Annabaptistes 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.  

The Propositions.  
1 The riches and goods of Christians, as touching the right, title, and possession of the same, are not common.  
2 Every man is to give liberal alms of that which he possesseth, according to his ability.   

1 That which is alleged in the next proposition following doth altogether confirm that which here is affirmed: yet for further proof that the riches and goods of Christians, as touching the right, title, and possession of the same, are not to be common, it is apparent (to say nothing out of th'old Testament, nor to set-down examples of godly Christians which kept private houses, and had goods privately to themselves) in the new Testament, where condemned is  
Covetousness. 

1. Cor. 5, 11.  
Ephes. 5, 3    
Thievery 

1 Cor. 6, 2  
1. Pet. 4, 15.    
Extortion 

1. Cor. 5, 11  
1. Cor. 6, 10    
Idleness. 2. Thes. 3, 10. 

Commended is  
Liberality 

Acts. 20, 35.  
2. Cor. 9 6. etc.  
jam. 2, 16.    
Free lending 

Mat. 5, 48.  
Luk. 6, 34.    
A lawful vocation. 1. Cor. 7, 20.  
Labour 

Ephe 4, 28  
2. Thes. 3, 10.    
Frugality. 1. Tim. 5, 8. 

Which declareth that the riches and goods of Christians neither were, nor aught to be common. So think thereformed Confess. of  
Heluet. 2. ca 19  
Fran. art▪ 40.  
Flan. art 36.  
Ausbur. art. 16.  
Witten. cap. 21. 

This notwithstanding the contrary defended  
Hath been in times passed by the 

Esseis.  
manichees  
Pelagians.  
Apostolikes.  
Fratricellians.    
Is in these days by the 

Familists.  
Anabaptists.           

2 Unto liberality toward the poor, according to our ability, we are provoked in the holy Scripture  
By commandments from God, even 

The Father. 

Prou. 5. 15  
Deu. 10, 19  
Deu. 15. 11  
Eccl. 11, 2.    
The Son. 

Mat. 5, ● 2.  
Matth. 6. v. 2. 3.  
Luke. 6, 30.    
The holy Ghost. 

Rom. 12, 13.  
1. Cor. 16, 2.      
By sweet promises of ample blessings 

Eccle. 11, 1.  
Prou. 11. v. 24, 25.  
●. Cor. 9, 8, etc.    
By threatenings of punishments 

Pro. 21, 13  
Pro. 28, 27    
By th'examples of the 

Apostles. 

Gal. 2, 10.  
Rom. 15, 25.    
Primitive Church 

Act. 11, 29  
2. Cor. 8, ●. etc.  
2. Cor. 9, 2. etc. 

This liberality or cheerful giving of alms is commended in the Confes.  
Heluet. 2. c. 23. 28. 29  
Saxon. art. 21.  
Wittem. cap. 18. 

None there be which dislike, or else repine at this liberality toward the poor, but  
Anabaptists, that would have no man either to give, or receive: for all things, in their opinion, should be common, and none be either poor 〈◊〉 wealthy men.  
The stony hearted, and miserable 

Oppressors.  
Usurers.  
Extortioners.  
Covetous men.              

39 ARTICLE. Of a Christian man's oath.  
AS we confess ¹ that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle: ² So we judge that 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 Prophets teaching, in justice, judgement and truth.  

The Propositions.  
1 We may not swear vainly, and rashly.  
2 A lawful oath may be given, and taken according to the word of God.   

1 The better t'avoid vain and rash swearing it is good to have in remembrance that which is said  
By our Saviour Christ in the 5. of Math. ver. 34. Swear not at all, neither 

By heaven, for it is the throne of God.  
By th'earth; for it is his footstool.  
By Jerusalem; for it is the City of the great King.  
By thin head, because thou canst not make one hear white, or black. 

But let your communication be yea▪ yea; nay, nay      
By Th'apostle james Before all things, my brethren, Swear not 

Neither by the heaven.  
Not by th'earth.  
Not by any other oath  
But let your yea, be yea, and your nay, nay lest ye fall into condemnation. 

The churches of Helvetia, and Basil, by their public Confessions do speak against all vain and rash oaths and swearing  
Heluet 1 cap. 5  
Basil. art 11. 

This condemneth  
The 

Wantoness which for pleasure.  
Covetous that for profit. 

Blush not to take the name of god in vain by idle, and rash oaths.      
The 

Basilidians.  
Helchisaits.  
Priscillianists.  
Family of love. 

Who for ease, and liberty dread not to forswear themselves.      
The Papists which commonly will swear either by 

Saints.  
Idols.  
God and creatures.    
The Banist▪ who deem it hypocrisy for one Christian to reprove an other for common, & rash swearing and oaths, which are but trifles, as they say.         

2 Thought it be unlawful to swear vainly and rashly: yet ar● mere persons to take a lawful oath, when just occasion is given. For in his word▪ God  
Hath given express commandment so to do, as 

Deut. 6. 13. Thou shalt sear the Lord thy God, and serve him, and shalt swear by his name.  
Deut. 10. 20. Thou shalt swear the Lord liveth, and thou shalt cleave unto him, & shalt swear by his name.    
He hath prescribed a manner how his people should swear, as 

Not by Baal. jer. 12, 16.  
Not by strange gods, josh. 27, 7.  
Not by the Lord, and by Molchom. Zephan. 1, 5.    
Not by creatures. 

Matt. 5, 34.  
Heaven  
Earth  
Jerusalem.  
The head.    
By the name of the Lord. Deut. 6, 13. Deut. 10. 20.  
The Lord liveth. jer. 12, 16.  
The Lord liveth, and that in 

jere. 4, 2  
Truth.  
judgement.  
Righteousness. 

Which also must be taken when the magistrate requireth Exod. 2●, 11. 1. King. 8. 31. This letteth not, but if it fal-out, as it did with them, we may though not commanded by the Magistrate  
With Christ affirm our doctrine with religious asseverations 

verily  
verily.    
With Paul take to witness 

Christ, Rom. 9, 1.  
God, 2. Cor. 1. 23. 

We have that join with us in this assertion many churches. Confes. of  
Heluet. 1 art. 26  
Heluet. 2. ca 30.  
France. art. 40.  
Basil. art. 11. sect. 1.  
Ausbur. art. 16. 

adversaries hath this truth many For  
Th'esseis deem all manner of swearing so bad as forswearing.  
In no case is it lawful to swear, say Th'anabaptists, although th'advancement of God's glory, & charity toward our neighbour do require the same.  
The Papists teach, that an oath for t'accuse th'adversaries of true Religion, and this state, whom they call Catholics, is not to be taken, if it be, it may and must be broken under pain of eternal damnation.             1. Tim. 1. 17. Now unto the King everlasting, immortal, invisible, unto God only wise (be) honour (and) glory for ever, and ever, Amen.   

The faults which mar the sense committed in the printing, in the absence of the Auctor, are thus to be corrected.  
Fol. Fault. Correction. 1 Must be expected Must be respected. 1 As is necescarie As necessary▪ 6 Whom they be Whom there be 7 May be thought and very well May be thought not very well 7 As did Horstatus As did Hocstatus. 8 All were heretics All the new heretics 8 The Idolaea of the Scythians The jobolaea of the Sethians. 10 Auctoitie of King's Authority of Kings 10 To the glory of God. But it To the glory of God, but it 10 Matiscon by Gnutranus Matiscon by guntranus. 17 Here are his pardons Hence are his pardons. 30 Coupled for Sacraments Counted for Sacraments 36 Th'effects or affects rather Th'effect or effects rather 37 fourthly, th'affect fourthly th'effect 39 As of us opposing All of us opposing 40 The matter is only hallowed The matter is oil hallowed 40 Teach thee heal thee. 40 If any Christian Is any Christian 41 Calaphrigians Cataphrigians. 42 Or other spiritual graces And other spiritual graces 48 Worthiness among the Turks Washings among the Turks 49 This good Christians The good Christians. 52 The Mescalians error. The Messalians error, 52 Nectorians. Nestorians. 61 Melchies Hoffman Melchior Hoffman. 62 Due to God and his Church Due to God of his Church. 63 Neither to vow th'estate Either to vow th'estate. 64 (Not a whoremonger) but (Not a whoremonger, but) 64 Marriage is not a Sacrament & yet Marriage is a sacrament, and yet 65 That any marry if they think good, That any may marry if they think good. 64 Nothing liked & instituted of God No one thing liked and instituted of God. 66 As are heathen and Publican As an heathen and Publican. 67 Where it cometh that excommunication is. Whence it cometh that excommunication is. 67 And Nioclaitans And Nicolaitans. 79 Of all them which dream or disallow. Of all them which deny or disallow. 80 Have rule of souls? Have cure of souls? 84 And sometimes in some countries. And some sins in some countries 84 As Cresconians, As the Cresconians.  
You shall find also for Witness, Witnesce, for Necessity necescitie, for essence escence for Cross, crosce etc. in the orthography which fell out by mistaking the original; and we pray you bear therewith till they may be corrected.