A TREATISE UPON SUNDRY MATTERS CONTAINED IN THE THIRTY NINE Articles of Religion, which are professed in the Church of ENGLAND.  
Long since written and published by THOMAS ROGERS.  Rom. 16. verse 17. I beseech you brethren, mark them diligently, which cause divisions, and offences, contrary to the doctrine which ye have received, and avoid them. 
LONDON, Printed by JOHN LEGATT, and are to be sold by RICHARD THRALE, at the sign of the Crosskeys at Paul's Gate. 1639.   

TO THE MOST REVEREND FATHER in God, and his Right Honourable good Lord RICHARD, by the Divine providence Archb. of Canterbury, and Primate of England, and Counsellor to the most High and Mighty Prince, JAMES, King of Great Britain, France, and Ireland.  
MOst Reverend Father in God, there is no one thing in this world that of men truly zealous and Christian, in these latter days of the world with greater earnestness hath been desired, then that by a joint and common consent of all the Churches rightly, and according to the Canons of the sacred Scriptures, reform, there might be a draught made, and divulged, containing, and expressing the sum, and substance of that Religion, which they do both concordably teach, and uniformly maintain.  
That holy man (of happy remembrance) D. Cranmer (who sometime enjoyed that room in our Church, 
Arch. Cranmer.  which your Grace now worthily possesseth) in the days of that most godly young Prince, K. Edward the sixth, employed a great part of his time and study, for the effecting of that work; and imparted his thoughts with the most principal persons, and of rarest note in those days for their wisdom, piety, and credit among the people of God throughout Christendom. Mr. Calvin, understanding of his intent, addressed his letters unto the said Archbishop, and offered his service, saying, That might his labours stand the Church in stead, Ne decem quidem maria, it would not grieve him to sail over ten Seas to such a purpose.  
But this proving a work of much difficulty, if not altogether impossible in men's eyes, especially in those days, to be brought about; 
Unity of doctrine in all Churches reform.  the next course, and resolution was, that every Kingdom, and free State, or Principality, which had abandoned the superstitions, and Antichristian Religion of the Church of Rome, and embraced the Gospel of Christ, should divulge a Brief of that Religion, which among themselves was taught, and believed, and whereby through the mercy of God in Christ, they did hope to be saved. Which to God's great glory, and the singular benefit, and comfort of all Churches, both present, and to come (as the extant Harmony of all their confessions doth most sweetly record) with no great labour was notably performed.  
This work of theirs told the Churches in those days, and doth us, and will inform our posterity; that not only in every particular State, and Kingdom, but also throughout Christendom, 
Ab initio reformationis ardebant amore veritatis omnes Politici, Ecclesiastici, Plebeii: Jezler. de diutur. belli Euchar. pag. 49. Unity of doctrine in the Church of England, in King Edward the sixth his days.  where the Gospel was entertained, the Primitive and Apostolical days of the Church were again restored. For the multitudes of them that did believe (I speak both jointly of all, and severally of each reformed people, not of every particular person, fantastic, false apostles, and perverse teachers, or professors in any Church, who were not wanting even in the Apostles days) touching the main, and fundamental points of true Religion, were then of one heart, and of one soul, and did think, and speak one thing, and live in peace.  
3. The said Archbishop (for unto whom better, after God, and the King, can we ascribe the glory of this worthy Act?) wrought this Unity, & Uniformity of doctrine in this Kingdom, in the Halcyon days of our English josias, K. Edward the sixth of that name: and the same doctrine, so by his means established in the time of peace (a notable work of peace) like a manly, heroical, and heavenly Captain under our General, jesus Christ, he resolutely, even with his heart blood, and in the fiery torments, afterwards confirmed in the days of persecution.  
A certain learned man, 
Anno 1552.  (speaking of the Religion here then professed, and writing unto the Lords of our late Queen's Council) doth say, he (meaning the Papist his adversary, who charged our Church with discord, and disagreements about matters of Religion: 
K. Edward the 6. ) He ought (said he) if he had been able, to have brought out the public Confession, and Articles of faith, agreed in K. Edward's time: and have showed any in England, that professing the Gospel, dissenteth from the same. So esteemed he (and with him many thousands of learned, and judicious men) of the doctrine then ratified by authority, and professed in this Kingdom.  
But those days of our Church's peace continued not long (through our unthankfulness, 
Q. Marry.  and sins) neither on the other side was our persecution permanent (through the goodness of God) though for the time exceeding vehement, and violent. For nubecula fuit, & citò transiit, It vanished away quickly, as do many raging storms even upon the sudden: yet not through the power of Gunpowder, and treasons, but through the force of ardent prayers unto the Almighty. For arma ecclesiae, preces.  
4. We find that Mr. Latimer (that sacred, 
The prayers of the persecuted Saints for the reducing of true Religion into the Realm. F. Latimer.  and reverend Father) addicted himself very seriously in those days unto the exercise of prayer; and his principal, and most usual prayers were first, for himself, next, for the afflicted Church of England, and lastly, for Lady Elizabeth, that deceased King Edward's, and Queen Mary's sister.  
For himself he prayed, that as God had made him 〈◊〉 (Minister and Preacher of his truth: so he might constantly bear witness unto the same, and have the grace & power to maintain it in the face of the world; even till the hour of his death. For the Church of England he prayed, that God would be pleased once again to restore the free preaching of the Gospel to this Realm (and this with all possible fervency of Spirit, he craved at the hands of God.) And for Lady Elizabeth, that he would preserve, and make her a comfort to his then comfortless people in England. And the Almighty and our heavenly Father both heard, and granted all, and every of his petitions.  
Mr. Gualther (that learned, painful, and excellent Divine at Tigure, dedicating his holy, and Christian Comments upon the lesser Prophets unto D. Parkhurst, 
B. Parkhurst.  Bishop of Norwich (who in the days of the forementioned Q. Marry, voluntarily had exiled himself so fare as Switzerland, for his preservation, if it might be, unto better times) saith of the said Parkhurst, that when he lived in Tigure, Lady Elizabeth was ever in his mouth: her Faith, her wisdom, her magnanimous spirit, her virgineous and chaste behaviour, he would ever celebrate with high words and commendations, and that God would guard, 
Q. Elizabeth.  and safeguard her person for the good of his people, was his daily prayer: yea (saith the same Gualther) orabant idem tecùm pii omnes, it was not your prayer only, but all God's people so prayed beside. And their prayers were not made in vain: For both Queen Mary lived not long; and Lady Elizabeth was placed in the Royal throne; superstition was expulsed, and true Religion again, to the singular comfort, and multiplication of God's people in this Kingdom, very solemnly restored.  
Notwithstanding, an Uniformity of doctrine to be taught embraced, 
True doctrine restored, anno 1558. and an uniformity of the same established, and published, an. 1562.  and professed, by authority of the Prince, and State, was not published, till certain years after the Queen's attaining the kingly Diadem; but then Articles of Religion, to the number of thirty nine, drawn yet three years afore, were commended to the consideration, and perusal of the whole Clergy of both Provinces, in an orderly, and lawful assembly, or Convocation of theirs at London; and by a sweet, and unanimous readiness, thereupon by them allowed. This was effected in the year of our Lord 1562. 
Ann. 1562.  (the same year that the merciless massacre at Vassey in France was committed by the Duke of Guise, and the same very time also that all the Protestants in that country of France, for holding and professing the same doctrine, were sentenced unto death, and destruction by the Parliament at Paris: after which their condemnation ensued those horrible, and more than savage murders, and slaughters of the Religious, and only for their Religion, at Carrascone, at Tholouse, Amiens, Towers, Sens, Again, Aurane, and many other Cities, Towns, and Villages throughout France.)  
A principal contriver of this Uniformity in Religion, 
Arch. Parker.  and thereby Unity among us, was another Predecessor of your Graces, even D. Parker the first Archbishop of Canterbury in the said Queen's days.  
Hereupon Beza from Geneva, Doctrinae puritas viget in Anglia, purè & syncerè; Religion flourisheth in England; Zanchius, from Stra●borough, Per hanc Reginam factam, by her meaning Q Elizabeth's) coming to the Crown, God again hath restored his doctrine, and true worship; and Daneus, The whole compass of the world hath never seen any thing more blessed, nor more to be wished then is her government.  
So now again flourished those Apostolical times (as I may say) of unity, and Uniformity of doctrine in our Church. For than were there no contentions, nor dissensions, nor thorny and pricking disputations among us, about questions of Religion, tantum res nobis cum satellitibus quibusdam Pontificiis (as Bishop jewel said) we then skirmished only with the Papists. As it was at the building of salomon's Temple: so was it with us then. We set upon the building of God's House (which is his Church) without din, without noise, and stirs. The adversaries without, heard us, and heard of our doings abroad by the pens of the learned jewel, Nowell, Calfehill, and such other Architects of ours; to ourselves we were comely at jerusalem; to our enemies, terrible as an Army of Banners.  
6. Also what afore, viz. an. 62. they had agreed upon, 
Subscription required unto the Book of Art. an. 1●●2.  the same at another Assembly at London, an. 71. and the 13. of Q. Elizabeth, according to an Act of Parliament then made, the said Clergy of England (the Archbishops and Bishops first beginning, and giving the example) by their several subscriptions with their own hands, most readily did approve.  

An. 1572.  Howbeit in the year next ensuing, sciz. an. 72. (a year many ways memorable) especially for the great, and general Massacre of above an hundred thousand Protestants in France, chiefly in Paris, and the country thereabout adjoining, begun on St. Bartholomew's Eve 
* Bartholomaeus flet, quia Gallicus occubat Atlas. ; for Pope Gregory's excommunicating of Q Elizabeth, for defending this doctrine, and religion, which here we speak of; and thirdly, for the erecting of private Presbyteries now first in England) diverse of the inferior Ministers in, and about London, and elsewhere in this Kingdom, not a little disturbed the quiet of our state, and peace: some of them by untimely, and inconsiderate admonitions, pamphlets, and Libels; others by obstinate refusing to subscribe, as both Law did enjoin, and their Fathers in Christ, and superiors afore them had done. But these men speedily both by learning were answered, and by authority censured, suspended, or deprived.  

Unity of doctrine still continued.  7. And yet not one of these Recusants, and so not one of England's Clergy, either now, or afore, did ever oppugn the received, public, and Catholic doctrine of our Church, but most willingly approved, and applauded the same, as the truth of God.  
For even the admonitioners themselves (which said that they did strive for true Religion; and wished the Parliament even with perfect hatred to detest the Church of England, whereof notwithstanding they were members) even they do say how they (meaning the Bishops, and their partakers) hold the substance of Religion with us, and we with them. And again: We all (of us) confess one Christ. And their Champion doth acknowledge, that her Majesty hath delivered us from the spiritual Egypt of Popery.  
So that for doctrine (I means still for the main points of doctrine) there was now a sweet, and blessed concord among us: which Unity continued all that holy, and Reverend Fathers, I mean Archbishop Parker's time, which was till the 17. year of Queen Elizabeth.  
8. 
Archbish. Grindall  After him succeeded in the said archiepiscopal chair B. Grindall, a right famous, and worthy Prelate; and for religion so sound, as in K. Edward's days (had the Prince lived a while longer) he had been promoted unto the Bishopric of London, upon the translation of B Ridly unto Durham (for these things had the State then in purpose) But God otherwise had decreed for their advancements, as that the one of them should pass through the fire unto the kingdom of heaven; and the other escape the dangers of many storms, and waters, before he came unto any preferment at all. And so accordingly Ridly was burned, and Grindall banished, and both of them deprived either of life, or living, or both; and that for one, and the same cause, and doctrine, which they had preached, and we profess.  
But the tempest being overblown, and Q. Elizabeth (her self having likewise escaped the bloody hands of her cruel enemies, yea and Gunpowder trains, and Treasons too, in most barbarous manner laid to have blown up her Saint like and sanctified Body, and Soul, into the heavens; and all for her constant favouring, and embracing this very doctrine) her Majesty (not forgetful what he had endured for the cause of Christ, and his Church) advanced this zealous Confessor, and tried Soldier, unto the See first of London (afore designed him:) next of York, and lastly of Canterbury.  
The care of this Archbishop was great to further the glory of God, but through the envy and malice of his ill-willers, his power was but small; his place high, but himself made low, through some disgraces, by his potent adversaries: which he meekly, and patiently endured till his dying day.  
6. During the time of this man's troubles, among other, 
The factious increase, and grow confident.  two things especially deserve observation: One is, the flocking of jesuits into the Kingdom (who afore then never came among us;) the other is the insolency, & boldness of our home faction.  
The jesuits indicted Councils; summoned Synods; enacted and reversed orders; and exercised Papal jurisdiction among us: we not witting, nor so much as dreaming of any such matter.  
The Brethren (for so did they now style themselves) in their Churches and charges would neither pray, nor say service, nor Baptise, nor celebrate the L. Supper; nor Mary, nor Bury, nor do any other Ecclesiastical duty according to the Law, but after their own devisings. And abroad (as if they had been acquainted with the jesuitical proceed; or the jesuites, with their practices) they had their meetings both classical and Synodical; they set down decrees, reversed orders, elected Ministers, exacted Subscription, and executed the censures of suspe●●ision, and excommunication where they thought good.  
The Issueless had for their provincial, first Robert Parsons, alias, Cowbuck then Weston, and lastly Garnet (which Garnet) continued in that office till the year 1605. when he was apprehended, and for most horrible and hellish treasons, as an arrant Traitor put to death in Paul's Churchyard the fame year. And the Brethren had their (I know not what) chief men. All of these residing in, and about London; and in special favour both with the Gentiles, and vulgar people of their several factions: and so continued multiplying their number and growing strong, even headstrong in boldness, and schism, till the dying day of this most grave and reverend Archbishop, which was in the month of july. 1583.  
10. Some four months afore whose death, the said Brethren, at a certain Assembly of their own appointing, among other things (as I find) decreed, 
Unity of doctrine still holdeth among us. An. 1583.  that if Subscription unto the book of Articles of Religion (afore mentioned, and still meant) should again be urged, the said Brethren might subscribe thereunto according to the Statute. Which declareth that what diversity, and disagreement soever was about other matters, yet abode there still a blessed Unity among us touching the foundation of Christian Religion. And this was in 25. year of Q. Elizabeth.  

Archbish. Whitegift.  11. Next unto him D. Whitegift, than Bishop of Worcester (a man deservedly unto that dignity promoted, and for his manifold pains in writing, teaching, & defending the truth, his wisdom in governing, and his well demeaning of himself every way, worthy the double honour which he did enjoy, or the State could advance him unto) from thence was translated unto the See of Canterbury.  
No sooner was he confirmed in his office, but observing both the open & intolerable contempt in many places of all Church orders by authority prescribed; and hearing both of many secret conventicles, and unlawful assemblies in his Province; and of the tumults, and garboils abroad, and even at his very admission unto his charge, raised in Scotland, and that for the selfsame cause, which by the Brethren here in England was maintained; and foreseeing the dangers, and troubles likely to ensue (for which he should give an account, if in time he sought not means to prevent them) he thought it his bounden duty (for the preservation of unity and purity in Religion, the preventing of further schism, and the discovery of men's inclinations either unto peace, or faction) that all, and every Minister Ecclesiastical (having cure of souls within the Province of Canterbury) under his own hand, and by subscription, 
Subscription the second time called for.  should testify his consent both unto the points of Religion in the Convocation, Ann. 62. approved, and likewise unto other Articles, necessary for concord sake of all, & every man, Minister especially, to be acknowledged, and accordingly, by due course of Law called then thereunto. Which was done the very first year of his removeall, and of her Majesty the 26. 
Anno 1584.   
This of the brethren was termed the woeful year of subscription, but that they should so do there was no cause, unless they are grieved that factious spirits, and malcontented Ministers, and Preachers were discovered, and their erroneous, and schismatical opinions brought into light. And surely never was their subscription hitherto by authority urged in this land, but diverse new fancies (held yet for truths, not to be doubted of, among the brethren) were thereby detected, for God's people to avoid as monsters: neither hath our Church lost, by imposing, nor the adversaries gained at the long run, by refusing Subscription.  
12. In the years 71. and 72. when subscriptiom first was required, the whole land will witness, that many, and sundry books (aswell in Latin, 
How basely the Brethren conceive of the doctrine by the Bishops agreed upon, and established by the Prince.  as English) then, and afterward flew abroad. In which we read how then, and in those days, the truth of God did in a manner but peep out (as it were) at the Screen, that Cranmer, Parker, Grindall, and all the other Martyrs, Preachers, and learned men (which first in our age brought the light of the Gospel into this Realm) did see a little, and had a glimpse of the truth, but oversaw many things, which in these days of the Sunshine of the Gospel, men of meaner gifts do see, and yet may not utter them without great danger of the Laws (through the iniquity of the times) though the said things now seen be comprised in the Book of God, and also be a part of the Gospel, yea the very Gospel itself (so true are they) and of such importance, as if every hair of our heads were a life (say the Brethren) we ought to afford them in defence of these matters, the Articles of Religion penned, and agreed upon by the Bishops, and Clergy, and ratified by the Prince, and Parliament, in comparison of these things now revealed, and newly come to light, are but Childish and toys.  
Thus writ they (as your grace best knoweth, and I would have quoted the places where they may be read, had I either not written unto yourself, or did write unto a man unacquainted with their books.) And had they here stayed, their words had been able (without the more grace of God) to have moved the Parliament, and all the people of this land (as they have prevailed but too much already with their too credulous Favourites) to think our Church, for all the reformation wrought, and Uniformity in doctrine established, to be much awry, and fare from the truth it should profess. But setting down (as they have done) and publishing both what the truth is, which now breaketh out, and offereth itself by their ministry to the view of the whole world (which afore did but peep out at the Screen) and what the things be, which they of mean gifts do see, and our Fathers, and the Martyrs, Bishops, and Preachers, both in King Edward's days, and afterwards (known, and acknowledged to be men of excellent parts either did not see at all, or oversee: and what likewise the points of doctrine newly now revealed, their aternum Euangelium (which without great danger may not be preached in England, no more than the doctrine, and Articles of the Church of England, may be preached at Rome; and for defence whereof they ought to afford even their very lives, were they so many as the hairs of every of their heads) is, and be, they demonstrate themselves to be most childishly vain, and idle in their imaginations; (which they take yet to be illuminations of the spirit.)  
13. For all their doings, 
The uncouth doctrine of the factious Brethren.  and discourses (to say the best of them) are but to erect a new (which they term a true) ministry, and their Discipline among us.  
Themselves do say, The controversy betwixt them, and us, is not as (the Bishops, and their wil-willers) they would bear the world in hand, for a Cap, a Tippet, or a Surplice, but for greater matters, concerning a true ministry, and regiment of the Church, according to the word: the one whereof, that is, a true ministry, they shall never have, till Archbishops, and Bishops be put down, and all ministers made equal: the other also will never be brought to pass, till Kings and Queens do subject themselves unto the Church, and submit their sceptres, and throw down their Crowns before the Church and lick up the dust of the feet of the Church, and willingly abide the censures of the Church, that is, of the Presbytery. For as the Church is subject unto the civil magistrate in respect of his civil authority; so must the Magistrate, the King and Queen, subject themselves, and be obedient to the just, and lawful authority of the Church. The civil magistrate is none officer at all of the Church. For Church-officers be non Magnates, aut Tetrarchae, not gracious, or honourable Lords, but Ministers of the Church The Presbytery is the Church: and every Congregation, or Church, should and must in it have a Presbytery.  
This is the Light, which indeed the Martyrs never saw; the Religion, which our Brethren strive for, the Truth which they may not preach; not childish doctrine, like the Bishop's Articles, but the wise Gospel; the main, and material points of Religion, now in the days last of all (yea after the eighth Thorough breaking of H. N. his Euangelium regni) revealed, and for furtherance whereof they are to lend, and spend even all their lives, if occasion be ministered.  
14. Strange and strong delusions: First, to take these and other such assertions for Truths, and heavenly mysteries, which are but the fancies of troubled brains, not grounded, nor truly gathered from God's Word.  
Next, to teach one another, and all their favourers, how they should be as ready, and prepared even for these matters, to give other their livings, and to give their lives (were they as many as the hairs of (all) their heads) as Cranmer, Ridly, Latimer did; and Parker, Grindall, and all other Preachers would, and every Christian man and woman should, if they be called thereunto for the Apostolical, and Catholic doctrine of our Church, which all God's people do know, and the Brethren themselves (as afore hath been noted) do confess, is originally from God, and his written Word.  
These and many more (too many here to be recapitulated) such fantasies of theirs, or frenzies rather, this first subscription brought first to light; and yet happy had it been for God's Church, and people, they had never been broached.  

Of the second Subscription urged an. 84.  15. Semblably the next subscription called for by the last Archb. your L. predecessor, an. 84. discovered even the very thoughts and desires of those Brethren before, but now styled faithful Brethren, which have, and do seek for the Discipline, reformation of the Church.  
Many Treatises afore, but now, and diverse years ensuing, they flew about, and abroad like Atoms; and by them the same things which afore, but in a differing sort, and in other words, they publish.  
For touching Church officers, they name who, and how many sorts they be of them, viz. Doctors, Pastors, Governors, Deacons, and Widows, no more, no fewer.  
They say, every Church must be furnished with a Teacher and a Pastor, as with two eyes; with elder, as with feet; with Deacons, as with hands. Every Congregation must have eyes, hands, and feet, and yet neither all, nor at all any Congregation is to have an Head, answerable to those Feet, Hands, and Eyes.  
The Doctor, by their doctrine, must be a distinct minister from the pastor, and only teach true doctrine, and neither exhort, nor apply his doctrine, according to the times, and his auditory, nor minister the Sacraments. For these things the pastor is to perform. Which pastor also, whensoever he administereth the Sacraments, must necessarily make a Sermon, or else he committeth Sacrilege.  
And concerning discipline, by their doctrine, every Congregation must have absolute authority, to admonish, to censure, to excommunicate, and to anathematise all offending persons, yea even Kings, and Princes, if they be of the Congregation. And no Prince but must be of some Parish, and under one Presbytery or other always. Where this power is not, in their judgements, one of the tokens of a true Church is wanting. For this Discipline with them is a mark of the Church, and numbered among the Articles of their Faith.  
16. This (say they) is the great cause, the holy cause, which they will never leave suing for, though there should be a thousand Parliaments in their days, until either they obtain it, or bring the Lord in vengeance and blood against the State and the whole land, for repelling the same. 
The brethren's divine conceits of their Discipline.  The discipline is Gods holy yoke, God's sceptre; the kingdom and throne of Christ.  
Our controversy (say they) whether jesus Christ shall be King or no. Again, the end of all our travel is, to build up the walls of jerusalem, and to set up them Throne of jesus Christ, our heavenly King, in the midst thereof; the advancing whereof is a testimony unto us, that we shall have part in that glory, which shall be revealed hereafter.  
So learn we now from their said books, learned and demonstrative discourses (which the Fathers, and our forefathers never saw, nor had learned) both that their Discipline established and exercised, is a visible mark of a true Church; and to desire the advancement of the same, an invisible token of an elect child of God: so as neither is that a Church, at least no true Church, where their Discipline is not; neither they but titular Christians, no true Christians indeed, which either sigh, or seek not to have it established, and Presbyteries in every parish to be advanced.  
17. The Articles of our religion (concluded upon by the reverend Clergy of our Church) with these learned, 
The Br●renue and continue their base conceits of the public Art of our religion, in comparison of their new Gospel.  and allseeing Brethren, are but the Bishop's decrees, the Articles of the Convocation house; and reveal some little truth: but these wise Brethren (so faithful have they been between God, and his Church) they have not failed to show us the whole counsel of God.  
And yet these faithful Brethren, either through forgetfulness, or frailty, (or which I rather think) forced thereunto by the power of truth, do plainly confess, that those very decrees of our Bishops, and Articles of the Convocation-house, even that little, little part of the Gospel, which the said Bishops, and Martyrs brought to light, and hath enlightened the whole Realm, containeth the very fundamental points of Christianity.  
Whereof I still gather, that had their newly revealed, termed learned Discourses, & Doctrines touching Discipline, & their Presbyteries (howsoever with goodly, & glorious titles, to ravish poor hearts with the desire thereof, brandished, and set out) never been divulged, or preached, we may be saved; but without knowing and believing the Articles, or doctrine of our Church (which yet is not ours, but Gods) there is no salvation ordinarily to be looked for, of any man: so true, and of such necessity is this; so impertinent, & unneedfull the other.  
18. Octogesimus octavus mirabilis annus: it was prophesied to be a wonderful year, long afore it came, and will never be forgotten now it is past.  

An. 1588. Q. Elizabeth opposeth her authority against the Br. their books, and writings  Among the things for which the year 88 is famous, one and not of least regard, is; that afore it expired, these books of the Brethren, by a Proclamation from Q. Elizabeth, were denounced Schismatical, and seditious; and the doctrine in them contained, erroneous, tending to persuade, and bring in a monstrous, and apparent dangerous Innovation within her dominions, and countries; and to make a change, even a dangerous change of the form of doctrine then in use. And therefore the said books were commanded to be brought in, and delivered into the hands of authority; and special charge given, that no more of that nature should come abroad, or be printed.  
Whereby (so much as in that blessed) Queen, whose name with eternal honour shall be recorded these new fancies of the brethren were hissed, and exploded out of this Christian kingdom; and the articles, or public doctrine of our Church confirmed, countenanced, and by the royal prerogative of that Peerless prince, more strongly ratified, and commended to her awful and good subjects then afore.  
19 The zeal of learned, and godly men hereupon was inflamed, and their courage so increased, as whereas afore this time but one or two, or a very few (the first whereof was your L. immediate Predecessor, 
Most learned and worthy men set themselves against the Br. and the Presbyterian discipline.  whose memory be always honourable among the Saints) did encounter the Brethren and oppugned their fancies: now an army of most valorous, and resolute Champions, and Challengers rose up, which then, and pivers years ensuing (among whom as your Grace was the first in time which gave the onset: so are you to be reckoned with the first, and best for zeal, wisdom, and learning) did conflict with these Brethren, defended the Prelacy, stood for the Prince, & State, put the new Doctors to the foil, profligated the Elders, set upon the Presbytery, and so battered the new Discipline, as hitherto they could never, nor hereafter shall ever fortify, and repair the decays thereof,  
20. Notwithstanding what the brethren wanted in strength and learning, they had in wiliness, 
A Stratagem of the Br.  & though they lost much one way in the general, & main point of their discipline, yet recovered they not a little advantage another way, by an odd and new device of theirs, in a special article of their classical instructions.  
For while these Worthies of our Church were employing their engines, & forces, partly in defending the present government Ecclesiastical, partly in assaulting the Presbytery and new Discipline, even at that very instant the Brethren (knowing themselves too weak either to overthrow our holds, and that which we hold, 
Ann. 1595.  or to maintain their own) they abandoned quite the Bulwarks which they had raised, and gave out were impregnable, suffering us to beat them down, without any, or very small resistance: and yet not careless of their affairs, left not the wars for all that, but from an odd corner, and after a new fashion, which we little thought of (such was the cunning) set upon us afresh again, by dispersing in printed books (which for ten year's space before they had been in hammering among themselves to make them complete) their Sabbath speculations, and Presbyterian (that is more than either Kingly, or Popely) directions for the observation of the Lords Day.  
This Stratagem of theirs was not observed then, neither (I fear me) is regarded as it should be yet: and yet did, and since hath, and doubtless in time to come, if it be not timely seen unto, with unsound opinions; and paradoxes will so poison many, as the whole Church, and Commonweal will find the danger, and inconvenience of them (so plausibie are they to men either popularly religious, or preposterously, and injudiciously zealous.)  

Certain fruits, and effects of the Sabb. doctrine published by consent of the Brethren.  21. In this their sally (as I said before) they set not upon the Bishops & their calling, their Chancellors, etc. (as Popish, and Antichristian) they let them alone, seeing and knowing they are too well backed for them to subvert: but (which are of great, all; and almost of the same antiquity with Bishops diverse of them, and I had almost said as necessary) they ruinated, and at one blow beat down all times and days, by just authority destined to religious, and holy uses, besides the Lord's Day, saying plainly, and in peremptory words, that the Church hath none authority, ordinarily, or from year to year perpetually to sanctify any other day to those uses, but only the Lords Day.  
They build not Presbyteries expressedly (though under hand, if it be well marked, they do erect them in their exercises of the Sabbath:) but they set up a new Idol, their Saint Sabbath (erst in the days of Popish blindness S. Sunday) in the midst, and minds of God's people.  
By the former they have opened not a gap, but a wide gate unto all licentiousness, liberty, & profaneness on the Holy days (which is readily, and greedily apprehended of all sorts of people every where, especially of their favourites) to the high dishonour of God, decay of our devotion, hindrance of Christian knowledge and wisdom in all sorts, especially in the vulgar multitude, and poor servants, advantage of the common enemies, and gross contempt of the necessary, and laudable orders of our Church. By the latter they have introduced a new, and more than either jewish, or Popish superstition into the land, to no small blemish of our Christian profession, and scandal of the true servants of God, and therewith doctrine most erroneous, dangerous, and Antichristian. 
The sum of the Sabbath doctrine broached by the Brethren.   
22. Their doctrine summarily may be reduced unto these two heads, whereof the one is, that the Lords day (even as the old Sabbath was of the jews) must necessarily be kept, and solemnised of all and every Christian, under the pain of eternal condemnation both of body, and soul.  
The other, that under the same penalty it must be kept from the highest to the lowest, both of King, and people, in sort and manner as these Brethren among themselves have devised, decreed, and prescribed.  
The former of these is like that of the false apostles which came from judea unto Antioch, and taught the Brethren, that unless they were circumcised after the manner of Moses, they could not be saved. Whom the Apostles, Paul and Barnabas first, and afterwards Peter, james, and the rest at jerusalem both zealously did resist, and in their Synod, or Convocation powerfully suppress.  
The latter, as bad as that, hath been the mother of many heretical assertions, and horrible conclusions.  
I have read (and many there be alive which will justify it) how it was preached in a Market town in Oxfordshire, that to do any servile work, or business on the Lord's day, is as great a sin, as to kill a man, or to commit adultery. It was preached in , that to throw a bowl on the Sabbath day, is as great a sin, as to kill a man. It was preached in Norfolk, that to make a Feast, or wedding dinner on the Lord's day, is as great a sin, as for a Father to take a knife and cut his child's throat. It was preached in Suffolk (I can name the man, and I was present when he was convented before his Ordinary for preaching the same) that to ring more Bells than one upon the Lord's day to call the people unto Church, is as great a sin as to commit murder.  
When these things I read, and heard, mine heart was strucken with an horror, and so is it still, when I do but think of them, and calling into mind the Sabbath doctrine, at London Printed for I. Porter, and T. Man. An. 95. which I had read before (wherein very many things are to this effect) I presently smelled both whose disciples all those preachers are; and that the said doctrine had taken deep impression in men's hearts, and was dispersed (while our watchmen were otherwise busied, if not asleep) over the whole Kingdom.  

The Br. Doctrine of the Sa bathe called in by authority, and forbidden any more to be printed.  23. It is a comfort unto my soul, and will be till my dying hour, that I have been the man, and the means that the Sabbatarian errors and impieties are brought into light, and knowledge of the State, whereby whatsoever else, sure I am, this good hath ensued, namely, that the said books of the Sabbath (comprehending the above mentioned, and many more such fearful, and haereticall assertions) hath been both called in, and forbidden any more to be printed, and made common. Your Grace's predecessor, Archb. Whitgift, by his letters, and Officers at Synods, and Visitations, An. 99 did the one: 
Ann. 1559. 1600.  and Sir john Popham, L. chief justice of England, at Bury S. Edmons in Suff. An. 1600. did the other.  
And both these most reverend, sage, and honourable Personages by their censures have declared (if men will take admonition) that the Sabbath doctrine of the Brethren, agreeth neither with the doctrine of our Church, nor with the laws, and orders of this Kingdom; disturbeth the peace both of the Commonweal, and Church, and tendeth unto Schism in the one, and Sedition in the other: and therefore neither to be backed, nor bolstered by any good Subject, whether he be Church or Commonweal man.  
24. Thus have errors, and noisome doctrines (like biles, 
Purity of doctrine all Qu. Elizabeth's reign maintained in England.  and Botches) ever, and anon risen up (to the overthrow of our Church's health, and safety if it might be) but yet (such hath been the Physic of our discipline) as what by lancing, purging, and other good means used, the Body still hath heene upholden, and preserved from time to time.  
And well may errors (like gross humours, and tumours) continue among us (as never Church was, or will be quite without them while it is militant here upon earth) yet are they not of the substance at all of our Religion, or any part of our Church's Doctrine (no more than ill humours, which be in, are of the Body; or dregs in a Vessel of wine, be any part either of the Vessel, or Wine) which remaineth, as at the first, most sound, and uncorrupted: and so continued even until the dying day of that most illustrious, and religious Princess Queen Elizabeth.  
The very Brethren themselves do write, that  
In regard of the common grounds of Religion, and of the Ministry, We are all one. We are all of one Faith, one Baptism, one Body, one Spirit, have all one Father, one Lord; 
Ann. 1601.  and be all of one Heart against all wickedness, superstition, idolatry, heresy; and we seek with one Christian desire, the advancement of the pure Religion, worship, and Honour of God.  
We are Ministers of the Word by one order; we administer Prayers and Sacraments, by one form; we Preach one Faith and substance of doctrine. And we Praise God hearty that the true Faith, by which we may be saved, and the true doctrine of the Sacraments, and the pure Worship of God, is truly taught, and that by public authority, and retained in the book of Articles; Hitherto the said Brethren. And this was their verdict of our Church's doctrine in the last year save one of Q. Elizabeth's reign, than which nothing was ever more truly said, or written. And this Unity, and purity of doctrine she left with us when she departed this world.  


K. james.  After Elizabeth, reigned King james.  
Who found this our Church (as all the world knoweth) in respect of the grounds of true Religion, at Unity; 
Anno 1603.  and that Unity, in Verity, and that Verity confirmed by public, and regal approbation.  
These Ecclesiastical Ministers therefore (though a thousand for number) who at his Majesty's first coming into this Kingdom either complained unto his Highness of (I know not what) errors, 
King James abused & troubled with false informations and petitions of the Brethren.  and imperfections in our Church, even in points of doctrine (as if she erred in matters of Faith) or desired that an Uniformity of doctrine might be prescribed (as if the same had not already been done to his hands) or (as weary belike of the old, by Queen Elizabeth countenanced, and continued) desired his Majesty to take them out a new Lesson (as did the 71 Brethren of Suffolk) are not to be liked.  
Neither can we extol the goodness of our God sufficiently toward our King, and us all, for inspiring his royal heart with holy wisdom to discern these unstayed, and troublesome spirits; and enabling his Highness with power, and graces from above, to decree orders, and directions for the general benefit, and peace of the whole Church; neither suffered he his eyes to sleep, nor his eyelids to slumber, nor the temples of his head to take any rest, till he had set them down (afore all other, though never so important, and weighty affairs of the Crown, and Kingdom.)  

King James patronizeth the Doctrine and Religion countenanced by Queen Elizabeth.  26 Myself have read, and thousand thousands, with an hundred thousand of his Subjects beside, have either read, or heard of Proclamations after Proclamations (to the number of six, or seven at the least) of books, and open speeches of his Majesty, uttered in the Parliament House (and all of them made vulgar within a year and little more, after his happy ingress into this kingdom) and taking the administration of this most famous, & nourishing Empire upon himself (whereby the doctrine in this Land allowed, & publicly graced and embraced of all sorts at his entrance into the Realm) hath been not only acknowledged to be agreeable to God's Word sincere, and the very same, which both his Highness, and the whole Church, and kingdom of Scotland, yea and the Primitive Church professed; but also by his authority Regal, and paramount (as one of the main pillars supporting his Estate) ratified to continue; and all hope either of allowing, or tolerating in this kingdom of any other doctrine, religion, or faction whatsoever, opposite, or any way thwarting the Faith, and confession of the Church of England, in most plain, pithy and peremptory words, and speeches, cut off.  
The year 92. was not more famous for the Uniformity of doctrine in religion then concluded, than the year 1604. 
Domii incarnati. An. 1604.  is memorable, and will be for seconding the same: neither got the Clergy in those days more credit in composing the Articles of our Unity in Faith, than did the last Convocation (whereat your Grace, than Bishop of London. was present and Precedent) in ratifying the Acts, and Articles of their Antecessors; neither was Q Elizabeth more honoured in establishing them at the first, then is our K. james renowned, and more and more will be for approving under the great Seal of England, the late, and last Constitutions, and Canons Ecclesiastical.  
27. 
Subscription, the third time urged.  Whereby no person shall hereafter be received into the ministry, nor neither by Institution, or Collation admitted to any Ecclesiastical living, nor suffered to Preach, to Catechise, or to be Lecturer, or Reader of Divinity in either University, or any Cathedral, or Collegiat Church, City, or Market town, Parish Church, chapel, or in any other place in this Realm, except, etc. and except he shall first subscribe to these three Articles, etc. Whereof the third is, that he alloweth the book of Articles of Religion, etc. Nor any licenced to Preach, Read, Lecture, or Catechise, coming to reside in any Diocese, shall be permitted there to Preach, Read, Lecture, Catechise or minister the Sacraments, or to execute any other Ecclesiastical function (by what authority soever he be thereunto admitted) unless he first consent, and subscribe to the three Articles.  
Neither shall any man teach either in public school, or in private house, except he shall first prescribe to the first, and the third Articles simply, etc.  
Neither shall any man be admitted a Chancellor, Commissary, or Official, to exercise any Ecclesiastical jurisdiction, except, etc. and shall subscribe to the Articles of Religion, agreed upon in the Convocation in the year 1562. etc.  
And likewise all Chancellors, Commissaries, Registers, and all other that do now possess, or execute any places of Ecclesiastical jurisdiction, or service, shall before Christmas next in the presence of the Archbishop or Bishop, or in open Court, under whom, or where they execute their offices, take the same Oaths, and subscribe, as before he said; or upon refusal so to do, shall be suspended from the execution of their Offices, until they shall take the said Oaths, and subscribe as aforesaid.  
28. In which Constitutions the wisdom of his Highness showeth itself to be excellent, who indeed (as exceeding necessary, both for the retain of peace in the Church, and preventing of new doctrine, curious speculations, and offences, which otherwise daily would spring up, and intolerably increase) calleth for Subscription, in testimony of men's cordial consent unto the received doctrine of our Church, but exacteth not their Oaths, as some do; much less Oaths, Vows, and Subscription too, (but only in a particular respect, and that of a very few in public office) as our neighbours have done.  
Again, he requireth Subscription, but not of civil Magistrates; not of the Commons (as else where some do;) not of every man, yea of women, aswell as of men (as did the persecuted Church at Frankford in Queen Mary's days) not of Noble, Gentlemen and Courtiers, as in Scotland was Enacted in our King's minority;) but only of Ecclesiastical Ministers, Teachers, and spiritual Officers, or of those which would be such, 
Of the Subscription called for.  and so do the reformed Churches in France, and Germany at this very day.  
Last of all, his Majesty calleth for Subscription unto Articles of Religion, but they are not either Articles of his own lately devised; or the old newly turkened: but the very Articles agreed upon by the Archbishops and Bishops of both Provinces, and the whole Clergy in the Convocation holden at London, and that in the year of our Lord God, 1562. 
a Cant. 2.127.  and unto none other; even the same Articles, for number thirty nine 
b Ibid. , no more, no fewer; and for words, syllables, and letters, the very same, unaugmented, undiminished, unaltered.  
29. And being the same, the whole world is to know, that the Church of England is not in religion changed, 
The Church of England settled, and constant in her Religion.  or variable like the Moon; nor affecteth novelty, or new lessons, but holdeth steadfastly, & conscionably that truth which by the Martyrs, and other Ministers in this last age of the world hath been restored unto this kingdom; and is grounded upon Gods written Word, the only foundation of our Faith.  
And being the same, all men again may see that we are still at Unity both among ourselves at home, and with the neighbour Churches abroad in all matters of chiefest importance, and fundamental points of religion, though our adversaries, the Papists, would fain beat the contrary into the common people's heads.  
And being the same, there is now (as also from the first restauration of the Gospel among us there hath been) an Uniformity likewise of doctrine by authority established, which at the King's first arrival among us, was so much desired by the Brethren.  
And finally being the same, let us not doubt, but persuade ourselves, that we shall find the Antichristian Church of Rome too the same, which for the same doctrine, and for none other cause, persecuteth all Christian Churches, but ours of England especially, with sword, fire, and power in most horrible, yea and hellish manner: the effect of whose hatred against us, as we have often seen: so especially had we felt the same the next year after our King's ratification of these Articles, had not our ever merciful God most miraculously detected, both the Treason, and Traitors. 
Ann. 1605  For which his favours his holy Name be glorified of us, and our posterity, throughout all generations.  

The Brethren no changelings.  36. So our Church is the same. But the Brethren, the faithful and godly Brethren too the same now, which they have also been. If they be, then will they not deny (which An. 72. they writ) that we hold the substance of religion with them, nor which An. 602. they published, and is afore remembered) that the true Faith by which we may be saved, and the true doctrine of the Sacraments, and pure worship of God be truly taught, & that by public authority, and retained in the book of Articles. And in this Confession I pray God they may constantly persevere.  
Howbeit even these men (which in a generality do allow the doctrine of our Church) being called by authority to acknowledge their assent unto every Article thereof in particular, they do not a little debase the estimation of this doctrine of ours, and show themselves but too apparent, and professed dissentors from the same. And though all of them do, and will approve some: yet not one of them will subscribe unto all, and every of the Articles.  
For unto the articles of religion, and the King's supremacy they are willing to subscribe. And they may subscribe (as afore hath been noted) unto such of them, as contain the sum of Christian Faith, & the doctrine of the Sacraments. But unto the same Articles, for number 36. agreed upon in this Convocation at London, an. 62. they neither will, nor dare nor may subscribe. For neither the rest of the Articles in that book, nor the Book of common prayer, may be allowed, no though a man should be deprived from his ministry for it (say the said brethren in a certain Classical decree of theirs.) The late Politician is not afraid to move the high, and most honourable Court of Parliament, that Impropriation may be let to Farm unto incumbent ministers, viz. which faithfully preach in the Churches the true doctrine of the Gospel, according to the Articles of Religion, concerning faith and Sacraments: meaning that such Ministers as preach the same doctrine, if they proceed to the rest of the Articles, concerning either Conformity in external, and ceremonial matters; or Uniformity in other points of doctrine contained in that book, should not be partakers of that benefit, or of Benefices Impropriate.  
31. If it be demanded, what the causes may be, 
Why the Br. will subscrib unto some, but not unto all the Articles.  why they will unto some, but will not unto all; or why they will unto those Articles which concern Faith and the Sacraments, but will not unto the rest subscribe? The reasons thereof be two, whereof  
The one is, for that in their opinion, there is no Law to compel them to subscribe unto all: For (say the Brethren resiant I know not where,) We have always been ready to subscribe to the Articles of Religion concerning the doctrine of Faith, and of the Sacraments, which is all that is required by Law. Also the Brethren in Devonshire, and Cornwall: We are ready (say they) to subscribe to the third (which concerneth the Book of Articles of Religion) so fare as we are bound by Statute concerning the same, viz. as they concern the doctrine of the Sacraments, and the confession of the true faith. And the 22. London Brethren tell King james to his head, how the Subscription which he calleth for is more than the Law requireth.  
Their other reason is, because (as the Lincolnshire do say) sundry (as the London Brethren affirm) many things in that book be not agreeable, but contrary to God's Word.  
32. If these things be true which they do allege, surely then are those men to be chronicled for the Faithful, the godly, and innocent Brethren indeed, whom neither present Benefices can allure; nor the angry countenance, and displeasure of a King, even of the puissant, & powerful King of great Britain, can force to do anything at his beck, and pleasure, either against Law, or for which there is no law, and who had rather to forgo all their earthly commodities & livings, yea and to go from their charges, and ministry, and to expose themselves, their wives and children, to the miseries of this world (grievous for our flesh and blood to endure,) then to approve any thing fob true, & sound by their hands, which is opposite, or not agreeable to the revealed will, and Scriptures of God.  
But if these allegations of theirs be but weak, and sinful surmises, or rather apparently most false, scandalous, and slanderous imputations to their Prince, their mother Church, and this State, then doubtless, as they even Christians now living cannot but take them: so ages to come will everlastingly note, and censure them both for disloyal Subjects that so traduce a truly, and most Christianly religious King, ill deserving children, that so abuse their honourable, and reverand Fathers, and superiors of State, and authority; turbulent spirits, not peaceable men, which raise such broils, troubles, and divisions in the Church and Kingdom (the issues whereof no tongue can foretell, and are fearful being thought of) without cause and finally neither faithful, nor godly Preachers, but  broachers of untruths, and slanders, and the very authors and fautors of horrible confusion, and faction in God's Church, whose peace they should seek, and promote even with their dearest blood.  
33. Since the Statute for Uniformity in rites and doctrine was first enacted, more than 35. years have passed, in all which space, neither the Brethren now being, nor the Brethren afore them living, have hitherto shown, of the 39 Articles, for names and titles: Which, for number, How many the Articles be which Ecclesiastical Ministers necessarily must, how many which they may not, or need not, unless they list, subscribe unto (which I am sure they, or some of them, at one time, or other would have expressed) had the Law favoured there recusancy, and they been able to have justified their Maxim, which is. That they are not compellable by subscription to approve them all. Again, since the first establishment of that Statute Law, the most reverend Fathers, and truly reformed Ministers of this Church (sound for judgement, profound, for learning, zealous for affection; sincere, for religion, faithful, in their Churches: painful, in their charges: more profitable many ways: of as tender consciences every way, as any of these Brethren combined) according both to their bounden duties, and (as they are persuaded) to the very purport, and true intent of the said Statute, have always both with their mouths acknowledged, and with their pens approved the 39 Articles of our religion for truths not to be doubted of, and godly.  
Yea, and the Brethren too themselves (which now so scrupulously, when they are orderly called thereunto, do hold back their hands, and will subscribe but choicely unto some of them) even they with their mouths (which is equivalent, and all one) have, & that according to the Statute (or else their livings be void) upon the first entrance into all, and singular their ecclesiastical benefices, openly both read, and testified their consent unto the said Articles, for number even nine and thirty, acknowledging them, I say, all of them to be agreeable to God's word: whereof the people in their several charges be ready witnesses to testify so much before God and the world.  
34. Again, of these Brethren (that will subscribe but unto which they please of these Articles) there be some who fain would beat into men's heads, if they could tell how to make it credible) that the Doctrine of our Church is altered from that it was in the reign of Q. Eli. But this assertion being too gross, egregiously untrue, 
A late device of the Br. to shun subscription.  & no ways justifiable they secondly give out, and report (so industrious be they to invent new shifts to cloak their inveterate, and rooted pertinacy) how the purpose, if not doctrine of our Church is of late altered from that it was. And therefore though they can be well content to allow of the old doctrine, and ancient intention: yet unto the old doctrine, and new Intention of our Church, they cannot subscribe, might they either gain much, or lose whatsoever they have thereby. Besides, this new Intendment, contrary to the old purpose, if not doctrine of our Church, is become now the main, and principal obstacle why they cannot subscribe unto the book of Common prayer, and book of Ordination, as erst they (some of them) four times have done, when aswell Intention, as Doctrine of our Church, was pure & holy,  
Lastly, they seem not obscurely to intimate unto the State that were they sure, or might be assured, that the purpose of our Church were the same which it was, neither varied from the doctrine; they would be pressed, and as ready, even four, if not forty times more, to subscribe unto the forementioned books of Common prayer, and of ordination, as aforetimes they did, when they were out of doubt the Intention of our Church was correspondent to her Doctrine, that it was found and good. I have four times subscribed (saith a Brother) to the book of Common prayer with limitation, and reference of all things therein contained (not unto the purpose only, or doctrine only,) but unto the purpose, and doctrine of the Church of England. Yet cannot the same man with a good conscience so much as once more subscribe (which formerly, and that with a good conscience had subscribed four times.) His reason is, Because the purpose, if not doctrine of our Church, (to which he referred his subscription) appeareth to him, by the late Canons, book of conference, and some speeches of men in great place, and others, to be varied somewhat from that which he before (not without reason) took it to be.  

The purpose, and Doctrine of our Church continue the same.  35. The purpose of our Church is best known by the doctrine which she doth profess, the Doctrine by the 39 Articles established by Act of Parliament; the Articles by the words, whereby they are expressed; and other purpose then the public Doctrine doth minister, and other Doctrine then in the said Articles is contained, our Church neither hath, nor holdeth; and other sense they cannot yield, than their words do impart. The words be the same, and none other, then erst, and first they were. And therefore the sense the same; the Articles the same; the Doctrine the same; and the purpose, and Intention of our Church still one, and the same.  
If then the purpose be known by her Doctrine, and Articles; and the true sense by their very words: needs must the purppose of our Church be the same, because her Doctrine, and Articles for number, words, syllables, and letters, and every way be the very same.  
And so our Church's intention in her public Doctrine, and Articles revealed, being good at the first, it is so still. For her purpose (continuing one and the same) cannot be ill at the last, which was good (and so believed, and acknowledged, even by the Brother's subscription) at the first; or good in good Queen Elizabeth, and ill, in illustrious King james his days.  
36. If the premises sufficiently explain not the constancy of our Church's purpose in professing religion sincerely, 
Neither the Doctrine, nor purpose of our Church altered.  than cast we our eyes upon the Propositions, which she publicly maintaineth; and if we find them the same which ever they have been, then need we not doubt (the Brethren themselves being judges) but the Articles again, their sense, the Doctrine, purpose, and Intention nf the Church of England (the Proposition interpreting as it were, the said Articles) is the very same it ever was.  
Now that Propositions (pregnantly, and rightly gathered, and arising from the articles) be the same, & for substance unaltered (though upon good considerations, some few be added to the former) and all of them approved for true, and Christian, by the lawful, & public allowance of our Church, the Book here ensuing plainly will declare, and so demonstrate withal not the Doctrine only, but intention also of our Church, to be the same, and not changed: and being unchanged, the books then of common prayer, and of ordination too, considered in the purpose and intention of the Church of England, and reduced to the Propositions (as the Brethren would have them) be well allowed, and authentically approved; and the said brethren with as good conscience now again, and afresh may subscribe unto all the Articles, even concerning the Book of common prayer, and of ordination, aswell as of the king's supremacy, and of Religion, as afore, often, and always they did.  
37. For myself (most reverend Father in God) what my thoughts be of the religion in this Realm at this instant professed, and of all these Articles, if the premises do not, that which here followeth will sufficiently demonstrate. Twenty, yea 22 years ago, voluntarily of mine own accord, & altogether unconstrained, I published my subscription unto them, my Faith is not either shaken, or altered, but what it then was, it still is: years have made those hairs of mine grey, which were not; and time, much reading, and experience in Theological conflicts and combats, have bettered a great deal, but not altered one whit my judgement, I thank God.  
Nothing have I denied, nothing gainsaid, which afore I delivered.  
The Propositions are (and yet not many) more; the method altered, quotations added, both, for the satisfaction of some learned, and judicious friends of mine, requesting it at mine hands, and for the benefit both of the common, and unlearned, and of the studious and learned Reader.  
The whole work expresseth aswell my detestation, and renunciation of all adversaries & errors, opposite, crossing, or contradicting the doctrine professed by us, and protected by our King, or any Article, or particle of truth of our Religion; as my approbation of that truth which in our Church by wholesome Statutes and Ordinances, is confirmed.  
There is not an heretic or Schismatic (to speak of) of any special mark, that from the Apostles time hitherto, hath discovered himself, & his opinions vulgarly in writing, or in print against our doctrine, but this heresy, fancy, or frenzy may be here seen against one proposition or other. The Sects and Sect-masters adversaries unto us either in the matter, or main points of our doctrine, or Discipline; to one of our Articles, or other; wholly, or in part, which here be discovered to be taken heed of, and avoided, are many hundreds.  
38. This, and whatsoever else here done, either to the confirmation of the truth, or detestation of heresies and errors, I do very meekly present unto your Grace, as after God, and our King, best meriting the patronage thereof.  
Myself am much, the whole Church of England much more bound unto your Lordship; yea not we only now living, but our successors also, and posterity shall have cause in all ages, while the world shall continue to magnify Almighty God, for the inestimable benefits which we have & shall receive from yourself, & your late Predecessors D. Whitegift, Grindall, Parker, Cranmer, (of famous & honourable remembrance) Bishops of our Church, Archbishops of the See of Canterbury; for this uniform doctrine by some of your Lordships drawn, and penned, by all of you allowed; defended: and (as agreeable to the Faith of the very Apostles of Christ, and of the ancient Fathers, correspondent to the Confessions of all reformed Churches in Christendom, and contrariant in no point unto God's holy and written Word) commended unto us both by your Authority and Subscriptions.  
Now the all-mercifull God, and heavenly Father, which so inspired them, and your Lordship with wisdom from above, and enabled you all to discern truth from falsehood, and found religion from Atheism, idolatry and errors, vouchsafe of his infinite goodness to increase his grace more and more upon your Grace, to his own glory, the Church's benefit, and your own everlasting comfort.  
And the same God, which both mercifully hath brought, and miraculously against all hellish, and devilish practices of his and our enemies, continued the light of his truth among us, give us all grace with one heart and consent, not only to embrace the same, but also to walk, and carry ourselves, as it beseemeth the Children of light, in all peaceableness, and holiness of life, for his Son, our Lord and Saviour Christ his sake. At Horninger near S. Edm. Bury in Suff. the 11. of March. Ann. 1607.  
Your Grace's poor Chaplain. always at Command: THOMAS ROGERS.    

Constitutions, and Canons Ecclesiastical. Anno 1604.  
Whosoever shall hereafter affirm, that the Church of England by Law established under the King's Majesty, is not a true, and an Apostolical Church, teaching, and maintaining the Doctrine of the Apostles: let him be excommunicated ipso facto, and not restored, but only by the Archbishop after his repentance, and public revocation of this his wicked error, Can. 3.  
Whosoever shall hereafter affirm that any of the 39 Articles agreed upon by the Archbishops, and Bishops of both Provinces, and the whole Clergy in the Convocation holden at London in the year of our Lord God 1562. for the avoiding of diversities of opinions, and for the establishing of consent touching true Religion, are in any part superstitious, or erroneous, or such as he may not with a good conscience subscribe unto: let him be excommunicated ipso facto, and not restored, but only by the Archbishop, after his repentance and public revocation of such his wicked errors, Can. 5.  
Whosoever shall hereafter separate themselves from the Communion of Saints, as it is approved by the Apostles rules in the Church of England, and combine themselves in a new Brotherhood, accounting the Christians, who are conformable to the Doctrine, Government, Rites and Ceremonies of the Church of England, to be profane, and unmeete for them to join with in Christian profession: let them be excommunicated ipso facto, and not restored but by the Archbishop, after their repentance, and public revocation of such their wicked errors, Can. 9   

The Titles of the thirty nine Articles, with the Pages where to find every of them in this Book.  

Articles. 1 OF faith in the holy Trinity. Page. 1  
Articles. 2 Of the Word of God, which was made very man. Page. 7  
Articles. 3 Of the going down of Christ into Hell. Page. 15  
Articles. 4 Of the Resurrection of Christ. Page. 17  
Articles. 5 Of the Holy Ghost. Page. 21  
Articles. 6 Of the sufficiency of the Scriptures for salvation. Page. 26  
Articles. 7 Of the Old Testament. Page. 33  
Articles. 8 Of the three Creeds. Page. 39  
Articles. 9 Of Original, or birth sin. Page. 41  
Articles. 10 Of . Page. 47  
Articles. 11 Of the justification of man. Page. 50  
Articles. 12 Of good works. Page. 56  
Articles. 13 Of works before justification. Page. 56  
Articles. 14 Of works of Supererogation. Page. 59  
Articles. 15 Of Christ alone without sin. Page. 62  
Articles. 16 Of sin without Baptism. Page. 65  
Articles. 17 Of Predestination, and Election. Page. 69  
Articles. 18 Of obtaining salvation only by the Name of Christ. Page. 82  
Articles. 19 Of the Church. Page. 86  
Articles. 20 of the Authority of the Church. Page. 98  
Articles. 21 Of the Authority of general Counsels. Page. 112  
Articles. 22 Of Purgatory. Page. 118  
Articles. 23 Of Ministering in the Congregation. 131  
Articles. 24 Of speaking in the Congregation in such a tongue as the people understand not. Page. 141  
Articles. 25 Of the Sacraments. Page. 142  
Articles. 26 Of the unworthiness of the Ministers, which hinder not the effects of the Sacraments. Page. 160  
Articles. 27 Of Baptism. Page. 165  
Articles. 28 Of the Lord's Supper. Page. 170  
Articles. 29 Of the wicked, which do not eat the Body and blood of Christ in the use of the Lords Supper. Page. 178  
Articles. 30 Of both kinds. Page. 179  
Articles. 31 Of the oblation of Christ finished upon the Cross. Page. 181  
Articles. 32 Of mrariage of Priests. Page. 185  
Articles. 33 Of Excommunicate persons, how they are to be avoided. Page. 189  
Articles. 34 Of the traditions of the Church. Page. 193  
Articles. 35 Of Homilies. Page. 194  
Articles. 36 Of Consecration of Bishops, and Ministers. Page. 196  
Articles. 37 Of the civil Magistrate. Page. 201  
Articles. 38 Of Christian men's goods which are not common. Page. 215  
Articles. 39 Of a Christian man's Oath. Page. 217   
FINIS.   

THE CATHOLIC DOctrine, believed and professed in the Church of England.  

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

The Propositions.  
1. There is but one God, who is living, true, everlasting, &c  
2. God is the Maker, and preserver of all things.  
3. In the unity of the Godhead, there is a Trinity of persons.   

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

The proof from God's Word.  
THat there is but one God, who is, etc. is a truth which may be gathered from the all-holy, and sacred Scripture: and is agreeable to the doctrine of the reformed Churches. For both God's Word giveth us to know, that God is one and no more 
a Thou shalt have none other Gods before me. Exod. ●0 3. the Lord our God is Lord only, Deut. 6.4. Who is God beside the Lord? Psal. 18 31. Hath not one God made us? Mal. 2.10. There is none other God but one, 1 Cor. 8.4. , living 
b Mine heart and my flesh rejoice in the living God, Psal. 84 2 Ye are the Temple of the living God. 2 Cor 6.16. For a long season Israel hath been without the true God, 2 Chr. 15 3. The Lord is the Lord of truth, he is the living God, and an everlasting King jer. 10.10. This is life eternal, that they know thee to be the only very God, etc. joh. 17 3. Ye turned to God from idols, to serve the living & true God, 1 Thess. 1.9. , and true God ᶜ, everlasting 
d O my God, etc. thy year endur from generation to generation, etc. thy years shall not fail, Psal 102.24, 26, 27. He is the living God, and remaineth for ever, Dan 6.16. : without body, parts, or passions 
e O Lord my God, thou art exceeding great, thou art clothed with glory, and honour, which covereth himself with light as with a garment, &c Psal. 104 1, &c God is a Spirit, joh. 4.24 The Lord is the Spirit, 2 Cor. 3.17 He is not a man, that he should repent, 1 Sam. 15.29. I will not execute the fierceness of my wrath, I will not return to destroy Israel: for I am God, and not man, Hosh. 11.9. : of infinite power 
f The sound of the Cherubins wings was heard into the utter court, as the voice of the Almighty God, when he speaketh, Ezek. 10.5. I will be a Father unto you, etc. saith the Lord Almighty, 2 Cor. 6.18. We give thee thanks, Lord God Almighty, Rev. 16.17. , wisdom 
g Great is our Lord, and great is his power: his wisdom is infinite, Psal. 147.5 To God only wise, be honour and glory for ever and ever, 1 Tim. 1.17. To God, I say, only wise, be praise through jesus Christ for ever, Amen. Rom. 16.27. , and goodness 
h Praise ye the Lord, because he is good, for his mercy endureth for ever, Psal. 106.1.107.1 108. 1, etc. : and God's people in their public confessions from Augsburg 
i Art. 1. , Helvetia 
k Confes. 2. ar. 2. , Bohemia 
l c 3. , France 
m art. 1 , Flanders 
n art. 2. , and Wittenberg 
o c. 1. , testify the same.   

Errors and adversaries unto this truth.  
Then impious, and execrable are the opinions of Diagoras, and Theodorus, who flatly denied there was any God 
a Deos 〈◊〉 dubita●a● Protagoras, nullos esse ●ma●ue D●agoras, & Theodotus Cyreniacus, pu●●v●runt M. ●. Ci● de Nat Deo. l. 1. .  
Of Protagoras 
b Protagoras Deos in dubium v●cauit. Diager a● exclusit. Lactan. de fall Rel. cap. 2 , and the Machiavellian Atheists, which are doubtful whether there be a God.  
Of such as feigned unto themselves, diverse and sundry gods, as did the manichees 
c Aug. contra Manich. l. 2. c. 1, 2. , the Basilidians 
d Clemen. Alex. 〈◊〉 l 5. , the Valentinians 
e Valentinus triginta Deorum praed●cator, saith Cyril. Catech. 6. , the Messalian heretics, 
f Epiph Exod. 32.  the Gentiles, and heathen people: whereof some, in place of God, worshipped Beasts unreasonable, as the Egyptians did a Calf, ᵍ an Ox, Cats, Praetors, and Crocodiles 
h Gand. M. ●rula de mirabi. l 3. c. 56. , The Syrians, a Fish 
i Piscem Syrae venerantur Cic. de Senect. Merula de mirabl. l. 3. c. 48. , and Pigeons ᵏ; the Persians, a Dragon 
l Histor of Bel. ; some as Gods, have adored men, under the names of jupiter, Mars, Mercury, and such like 
m Gods are come down to us in the likeness of men, and they called Barnabas, jupiter, and Paul Mercurius, etc. Then jupiters' priest, etc. Acts 14.11, &c Who knows not that the City of the Ephesians is a worshipper of the great goddess Diana Act. 19.35. ; and some, even at this day for God do worship Kine, the Sun, and what they think good: so the inhabitants of Baly in the East Indies 
n Voyage of the Holland ships. .  
Of the Anthropomorphites, which ascribed the form and lineaments of man unto God 
o Theodoret l. 4. c. 10. , thinking God to be like unto man.  
Of such as put their trust and confidence, to be reposed in God alone, either in men living, as, do both the Persians in their Sultan 
p Tu es nostra fides, & inte credimus: will the Persians say unto the Sultan P. B●zarus rerum Persic. l. 1 ●. , and the Papists in their Pope, who with them is God 
q Panormit. C. quanto Abbas. , their Lord and God 
r Extravag. joan. 22. , of infinite power 
s Extravag. de transl. epist. Quanto. : or in Saints departed this life, as do the same Papists, both in their S. Francis, whom they term, The glory of God, prefigured by Esay, when he said, Holy, Holy, Holy, 
t Alcar. Francisc. lib. 1.  etc. and in their Thomas Becket, whom they say, God hath set over the works of his hands 
u Horae. B. virgins. Ma. secundum usum Sarum. pa. 15. , or in Beasts unreasonable, as doth the Mordwite Tartar 
x Russee Commonweal. c. 19 , or finally in riches, and other senseless creatures, as do the Atheists, and irreligious worldlings.    

2. Proposition.  
God is the Maker, and preserver of all things.  

The proof from God's Word.  
THat the world, and all things both visible and invisible therein, both where made, and are preserved, by the Almighty, and only power of God; are truths grounded upon the holy Scripture, and agreeable to the confessions of God's people.  
For touching the creation of the world, we read that in the beginning God created the heaven and the earth, 
a Gen. 11, etc.  etc. He made heaven and earth 
b Psal. 124.8, 134.3. , by him were all things created, which are in heaven, and which are in earth, things visible and invisible, whether Thrones, or Dominions, or Principalities, or Powers, as things, were created by him, and for him 
c Col. 1.16. , by his Son he made the worlds 
d Heb. 1.8. , and all these acknowledged by the Churches Primitive 
e Creed Apost & Nicen. , and reform at this day 
f Confess. Helu. 2. c. 6 7 Basil are 1. of France are ● Fland ar. 12 .  
And touching the preservation of all things by him created: My soul, praise thou the Lord, etc. (saith the Psalmist) which covereth himself with light as with a garment, spreadeth the heavens like a curtain; which layeth the beams of his chambers in the waters, and maketh the clouds his Chariot, and walketh upon the wings of the wind; which maketh the spirits his Messengers, and flaming fire his Ministers, 
g Psal. 164.1, etc.  etc.  
Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? yea, and all the hairs of your head are numbered, saith our Saviour Christ 
h Math. 10.29 30. . God, that made the world, and all things that are therein, he is Lord of heaven and earth; he giveth life, and breath, and all things; & hath made of one blood all mankind to dwell on all the face of the earth, and hath assigned the times which were ordained before, and the bounds of their habitation, saith Saint Paul 
i Acts 17.24, 25, 26. .  
The Son is the brightness of the glory, and the ingraved form of his person, and beareth up all things by his mighty Word k.  
The Churches of God in Helvetia 
l Heb. 1.13. Confe 20.7 , Basil 
m Confess. Basil. ar. 1, 2. , France 
n Confess. Gal. ar. 18. , and Flanders 
o Confess Belg. ar. 12, 13. , testify the very same.   

Errors, and adversaries unto these truths.  
Hereby are condemned all Heretics, & errors impugning either the creation of the world by God; or his providence in the continuing, and preservation of the same.  
Of the former sort was,  
First, Aristotle and his followers, which said the world was eternal, and without beginning.  
Next, the Marcionites, that held, how God made not the world, as being too base a thing for him to create 
a Tertul l. 1. co●●t. Marc. .  
3. Simon Magus, Saturninus, Menander, Carpocrates, Corinthus, who ascribed the world's creation by Angels 
b ●ren. Epiph. Philaste●. .  
4. The manichees who gave the creation of all things unto two Gods, or beginnings; the one good, whereof came good things, the other evil, whence proceedeth evil things 
c Epip. Aug. count. Man. c. 49 .  
5. The same manichees 
d D. August. de fide contra Manich c. 40. , and Priscillianists 
e Conc. Brac. cap. 11. , which did affirm man to have been the workmanship not of God, but of the Devil.  
6. The Family of Love, who deliver that God by them made heaven, and earth 
f Display of the Fam. of Love.. H. 8 b. .  
7. The Papists, who give out how sacrificing Priests are the Creators of Christ 
g Qui creavit me sine me, iam creatur mediante me. Stella cleris. .  
Of the latter sort were,  
The Stoic Philosophers, and the manichees, who are the great patroness of Destiny, Fate and Fortune 
h Socrat. hist Eccles. l. 1.22. .  
The Family of Love, which may not say, God save any thing: for they affirm that all things be ruled by nature, and not ordered by God 
i Display of the Fam. H. 7. b. .  
The old Philosophers, who thought that inferior things were too base for God to be careful of 
k Dii magna curant, parua negligunt, Cic de not Deor. l. 2 .  
And lastly, the Epicures, who think God is idle, and governeth not the same. Of which mind was Cyprian: who held that God, having created the world, did commit the government thereof unto certain celestial powers 
l In exposit. Symb. .    

3. Proposition.  
In the Unity of the Godhead, there is a Trinity of persons.  

The proof from God's Word.  
THe Scripture saith,  
In the beginning God the Father 
a The Father by the Son made the world, Heb. 1. , the Son 
b In the beginning was the Word, and the Word was with God, and that Word was God, The same was in the beginning with God, joh. 1.1, 2. , and the holy Ghost 
c In the beginning God created the heaven and the earth, etc. and the Spirit of God moved upon the waters, Gen. 1.1, 2. , created the heaven, and the earth.  
By 1 the Word of the 2 Lord were the heavens made, and all the host of them by the 
d Psal 33.6.  Breath of his mouth.  
Lo, the heavens were opened unto 1 him: and (john) saw 2 the Spirit of God descending like a Dove, and lighting upon him: and lo, a voice from heaven saying, This is my 3 beloved Son, in whom I am well pleased 
e Mat. 3.16, 17 .  
Because ye are sons, 1 God hath sent forth 2 the Spirit of his 3 Son into our hearts, which cryeth Abba, Father, saith the Apostle 
f Gal. 4.6. : and again, The grace of our Lord jesus Christ, and the love of God, and the Communion of the holy Ghost be with you all 
g 2 Cor. 13.13 .  
And S. john: There are three which bear record in heaven 1 The Father, 2 the Word, and 3 the holy Ghost, and these three are one 
h 1 joh. 5 3. .  
This truth hath always been 
i Creed Apo. Nic. Athan. , and seriously is 
k Confess. Helv 1. ar. 6. &. 2. c. 3 Aug. art. 1. Gal. art. 6. Bel. art 6. Bohe c. 3 Wittemb. c. 1. Sucan. art. 1. , confessed in the Church of Christ.   

Errors, and adversaries unto this truth.  
Then cursed are all opinions of men contrary hereunto: whereof  
Some denied the Trinity, affirming there is one God, but not three persons in the Godhead: so did the Montanists 
a Socrat. eccle. hist. l. 1. c. 23. , and Marcellians 
b Theo. haer. fab. lib. 2. , and so do the jews 
c Lu. Ca●ertus lib. diviner. visor. ad judae. , and Turks 
d Pol. of the Turk emp. c. 5. .  
Some, as the Gnostikes 
e Clem. Alex. storm. l. 5. , Marcionites 
f Clem. Alex. storm, l. 5. Epiphan. , and Valentinians ᵈ, affirm there be more Gods then one, and yet not three persons, nor of one and the same nature, but of a divers, and contrary dispositions.  
Some think there be three Gods, or spirits; not distinguished only, but divided also, as did the Eunomeans 
h Philaster. , and Tretheites 
i Zanch de. 3. El. par. 1. l. 7. c. 1. .  
Some fear not to say, that in worshipping the Trinity, Christians do adore three Devils, 
g Cl. Alex. stir. lib. 4.  worse than all the idols of the Papists: and such Blasphemers were Heretics Blandrat and Alciat 
k Caluin ep. .  
Some will have a Quaternity of persons, not a Trinity to be worshipped, so did Anastasius the Emperor command; and the Apollinarians did hold 
l Athanas. ad. Epictet. . Some do grant and acknowledge, the name of three in the Godhead, but deny their persons, such were the Noetians, Praxentans, and Hermogenians: These did say, how the same God was called by diverse names in the holy Scripture, and therefore that the Father became flesh, and suffered, because one and the same God is called the Father, the Son, and the holy Ghost. For which cause they were termed Patripassians: in this number was Serverus.  
Again, some do grant the names, & persons of three, and yet deprive not only the Son, and holy Ghost of their divinity, but the whole Trinity also of their properties. For they say, there is three in heaven, viz. the Father, the Word, and holy Ghost; howbeit (say they) the Father only is very God, the Word is the breath of the Father, and the holy Ghost is the Spirit created by God of nothing, through the Word: spoiling so both the Son, and holy Ghost of their deity, and the whole Trinity of their properties. Such were the Arrian, and Macedonian heretics; hence bynamed Pneumatomachons, because they waged battle with the holy Ghost.  
And some do bring in other names of deity, beside of the Father, Son, and holy Ghost, as did the Priscilianists 
m Concil. Bra. car. cap. 2. .     

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

The Propositions.  
1. Christ is very God.  
2. Christ is very man.  
3. Christ is God and man, and that in one person.  
4. Christ is the Saviour of mankind.   

1. Proposition.  
Christ is the very God.  

The proof from God's Word.  
IN the beginning was the Word, and the Word was with God, and that Word was God 
a john 1.1. . This is written of Christ. Therefore Christ is God.  
Christ was begotten of the Father from everlasting 
b Psal. 2.7. Acts 13.33. Heb. 1.5. . Therefore very God.  
This is life eternal, that they know thee to be very God, and whom thou hast sent, jesus Christ 
c john 17.3. .  
They shall call his name Emanuel, which is by interpretation, God with us 
d Matth. 1.23. .  
Christ, he is the brightness of the glory, and the engraved Image of (the Father) his person, and beareth up all things by his mighty hand, 
e Heb. 1.3. I believe in God the Father, etc. and in jesus Christ his only Son our Lord, Symb. Apost. The Godhead of the Father, of the Son, and of the holy Ghost is all one: the glory equal, the Majesty coeternal. Such as the Father is, such is the Son. The Father uncreate, the Son uncreate. The Father incomprehensible, the Son incomprehensible. The Father eternal, the Son eternal. The Father is Almighty, the Son Almighty. The Father is God, and the Son is God. The Father is Lord, and the Son is Lord Symbol. Athanas. I believe in God the Father Almighty, etc. and in one Lord, jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, God of God, light, of light, very God of very God, begotten, not made; being of one substance with the Father.  Therefore very God.  
And this both hath been of the ancient Christians 
f Symbo. Nicen. , and is the Faith of the reformed Churches 
g Confe. Helu. 1. ar. 11. ●. c 11. Bohem. cap. 4.6. August. ar. 6. Gal. ar. 13, 14. Belg. ar. 10. Wittemb. c. 2. Suevica are 1. .   

The errors and adversaries unto this truth.  
Miserably therefore do they err, which either deny, or impugn the Deity of our Saviour, as did certain old heretics, viz.  
The Arrians, whereof some were called the Douleians, because in scorn they termed the only begotten of God, the Father's servant 
a Theod. haer. fab. lib 4. .  
The Cerinthians 
b Irenaeus. .  
The Ebionites, among whom some said that Christ jesus was a mere man; others acknowledged him to be God, but not from everlasting 
c Euseb. eccles. l. hist. l. 3 c. 27. .  
The Eunomians 
d Basil. 5. contra Eunom. .  
The Samosatenians, who thought that Christ was not the Son of God, before his incarnation 
e Council Bracar. cap. 1. .  
The Nestorians, whose opinion was, that Christ became God by merit, but was not God by nature 
f Liberatus. .  
The Macedonians, which utterly denied the Son to be of one substance with the Father 
g Theodoret. l. 4. haeret. fab. .  
The Agnoites, who held that the divine nature of Christ was ignorant of some things 
h Gregor. ep. 22 l. 8. .  
Again, some late heretics even to the death never would acknowledge Christ jesus to be the true and very God, as namely:  
Certain Catabaptists 
i Zuing. lib. contra Catab. .  
Blandrat 
k Beza ep. 19 .  
Matthew Hamant (burnt at Norwich An. 1579.) one of whose heresies was, that Christ was a mere, and sinful man 
l john chron. 12.29. ,  
Francis Ker (burnt also at Norwich An. 1588.) who most obstinately maintained that Christ was not God till after his resurrection.  
David George, sometime of Basil, who affirmed himself to be greater for power then ever Christ was 
m Hist. Davidis. Georg. .  
In oppugning the deity of our Saviour, with these heretics join the jews 
n Lud Caret. I. divinior visci. ad judaeos. , and Turks, which say that Christ was a good man: such as Moses and Mahomet were 
o Policy of the Turkish Emp. c. 5 p 16. , but not God. Hence Amurath the great Turk in his letters unto the Emp. Rodolph, the second An. 1593. termed our Saviour in derision, The crucified God, unto whom may be added the Family of Love 
p Display of the Fam. of Love. H. 7. ar.     

2. Proposition.  
Christ is very man.  

The proof from God's Word.  
HOlding the humanity of Christ, we join with the blessed Prophets and Evangelists, who either prophesied of his future incarnation 
a The seed of the woman shall break thine h●ad, Gen. 3.15 The Sceptre shall not dep●●t, etc. until Shiloh come, Gen. 49. 1●. , and conception in the womb of a Virgin 
b Behold, a Virgin shall con●●i●●, and bear a Son, Esay. 7.14 , or plainly avouched, and writ, both that the Virgin Mary was his Mother 
c Matth. 10.18 2●. Luk. 27, 31.34. , and that, as very man, he grew, and increased in strength 
d Luk. 2.40. , endured hunger 
e When he had ●●sted 40 days, and 40 nights, he was afterward hungry, Matth. 4.2. , & thirst 
f john 4.7. He said, I thirst john 19.28. , wept 
g Luke 19.41 , and slept 
h Mark 4.38. , and suffered death 
i Matth. 27.50 Mark 15 ●7. Luke 23.46. joh. ●9. 30, 33. .  
Hence the ancient Fathers, and Christians.  
I believe in God, the Father Almighty, &c and in jesus Christ, etc. which was conceived by the holy Ghost, borne of the Virgin Mary, suffered under Pontius Pilate, was crucified dead and buried 
k Symb. Apost. .  
The right faith is, that we believe and confess, that our Lord jesus Christ, the Son of God, is God and man God, of the substance of the Father, begotten before the world; and man, of the substance of his Mother, borne in the world. Perfect God, and perfect man, of a reasonable soul, and humane flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father, touching his manhood 
l Sym. Athan. .  
I believe in one God, the Father Almighty, etc. and in one Lord jesus Christ, etc. who for us men, and for our salvation came down from heaven, and was incarnate by the holy Ghost of the Virgin Mary, and was made man, &c 
m Sym. Nicen. .  
The very same testify God's people in Helvetia 
n Confess. Helu. 1. ar. 11. & 2. c. 11. , Basil 
o Confess. Basil. ar. 4. , Bohemia 
p Confess. Bohem. c. 6. , the Low countries 
q Confess. Belg. ar. 18. , France 
r Confess. Gal. ar. 14. , Augsburg 
s Confess. Aug. ar. 3 , Wittenberg 
t Confess. W●ttemb. c. 2. , Suevia 
v Confess. Suevica. ar. 2. , with many more beside 
x Harmen. Confess. praef .   

The Errors and adversaries unto this truth.  
Therefore most wicked were the opinions of those men which held, viz that,  
1. Christ really and indeed, had neither body, nor soul, but was man in appearance only, as the manichees 
a Aug. l. 14. contra Faust. , the Eutichians 
b Niceph. l 18 c. 52. , the Marcionites 
c philast. Beza ePist. 81. , and the Saturnians 
d Iren. l. 1. ● 22 ,  
2. Christ had a body without a soul, as thought the Eunomians 
e Basil. contra Eunom. , the Arrians 
f Theodoret. haeret. fab. l. 4. , the Apollinarians 
g Ruffin. lib. 2 c. 20. , with the Theopaschites 
h Niceph. l. 18. c. 53. .  
3. Christ took the flesh of the Virgin Mary; so did the Valentinians think 
i Iren. l. 1. c. 1. , and so think the Anabaptists 
k Confess. Belg ar. 18. , and the Family of Love, who make an allegory of the Incarnation of Christ 
l H.N. prophecy of the Spi c. 19 sent. 9 .  
4. Christ took flesh only, of the Virgin, but no soul; as the Arrians 
m Epiphan. .  
5. Christ took flesh not of the Virgin, only, but by the seed of man too; so said Ebion 
n Euseb. eccles. hist. l. 3. c. 27. , and Carpocrates 
o Iren. l. 1. c. 24 .  
6. The flesh of Christ was spiritual, and his soul carnal; so dreamt the Valentinians 
p Tertul. lib. de car. Christ. .  
7. The carnal body of Christ was consubstantial with the Father; as published the Apollinarians 
q Athan. li. de incar. Christ. .  
8. The humane nature of Christ before his passion, was devoid of humane affections; so thought the Severites 
r Niceph. lib. 17. c. 29. .    

3. Proposition.  
Christ is God, and man, and that in one person.  

The proof from God's Word.  
THat the Divine, and humane natures of Christ, are united in one person, it accordeth with the holy Scripture. For, The Word was made flesh, and dwelled among us: (and we saw the glory thereof, as the glory of the only begotten of the Father) full of grace and truth, saith the Evangelist john 
a Ioh● 2.14. , And Matthew: jesus when he was baptised, etc. Lo; a voice (came) from heaven, saying: This is my beloved Son in whom I am well pleased 
b Math. 3.17. .  
He that descended, is even the same that ascended, fare above the heavens, that he might fill all things, saith S. Paul 
c Eph. 4.10. .  
Again Christ jesus, being in the form of God, thought it no robbery to be equal with God, he made himself of no reputation, and took on him the form of a servant, and was made like unto man, and was found in shape as a man, etc. wherefore God hath also highly exalted him, etc. that every tongue should confess that jesus Christ is the Lord, unto the glory of God the Father 
d Phil. 2.6, 7, 9, 11. .  
And the same Apostle: There is one God, and one Mediator between God and man, even the man Christ jesus, who gave himself a ransom for all men 
e 1 Tim. 2.5, 6. .  
Upon these, and the like grounds,  
I believe in God, the Father Almighty, etc. and in jesus Christ his only Son our Lord, which was conceived by the holy Ghost, borne of the Virgin Mary 
f Symb. Apost. .  
The right faith is, That we believe and confess, that our Lord jesus Christ, the Son of God, is God and man, etc. who although he be God and man, yet he is not two, but one Christ. One, not by the conversion of the Godhead into flesh, but by taking of the manhood unto God. One altogether, not by confusion of substance, but by unity of person 
g Symb. Nicen . I believe in one Lord jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, God of God, light of light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made: who for us men, etc. came down from heaven, and was incarnate, etc. He suffered, and was buried, etc. and he shall come again, &c 
h Confess. Hel. 1. c. 11. & 2. ar. 11. Basil. ar. 4. Bohem ar. 6. Gal. ar. 15. Belg. ar. 19 August. ar. 3. Wittem. c. 2. Suenica ar. 2. Harmon. confess. praef. : say the ancient and first Christians.  
The very same is the belief, and confession of all the reformed Churches at this present, and always hath beenei.. ⁱ.   

Errors, and adversaries unto this truth.  
Detestable therefore is the error,  
Of the Acephalians; who denied the properties of the two natures in Christ 
a Hartman Schedel. .  
Of the Severites 
b Niceph. l. 16. cap. 33. , of Eutiches and Dioscorus, who affirmed the divinity and humanity of Christ, to be of one and the same nature.  
Of the Monothelites; who denied that two wills, viz. a divine an humane, were in Christ 
c Volater. l. 1. .  
Of Theodorus Mesechius; who said that the Word was one thing: and Christ another 
d Magdeburg eccles. hist. Cen. 6. c 5. fol. 319. .  
Of Nestorius; who denied that two natures of Christ to be any otherwise united, than one friend is joined to another 
e Niceph. l. 18. c. 48. ; which only is in good will, and affection.  
Of Seruetus; who said of Christ, that he was the pattern of all things, and but a figure of the Son of God; and that the body of Christ was compact of three uncreated elements 
f Beza. ep. 81. Confess. Gal. ar. 14. , and so confounded and overthrew both natures.    

4. Proposition.  
Christ is the Saviour of mankind.  

The proof from God's Word.  
Christ to be the Saviour of mankind, we find it perspicuously in the holy Scripture, which teacheth us that Christ was crucified, dead and buried 
a Math. 27.16, etc. ; and that to reconcile his Father unto us 
b We were reconciled to God by the death of his Son, Rom. 5.10. God hath reconciled us unto himself by jesus Christ 2 Cor. 5.18. by his cross, Eph 2.16. It pleased the Father, etc. by him to reconcile all things unto himself, Col 1.10, 20. ; and to be a Sacrifice for all sins of men 
c He hath borne our infirmities, and carried our sorrows. Esa 53.4 He is the Lamb of God, which taketh away the sin of the world, joh. 1.20. Christ hath redeemed us from the curse of the Law, when he was made a curse for us. Gal. 3.13. God hath made him sin for us, which knew no sin, that we should be the righteousness of God in him, 2 Cor. 5.2. He is the reconciliation for our sin, & not for ours only, but also for the whole world, 1 joh. 2.2. .  
Hence I believe the forgiveness of sin 
d Symb. Apost. .  
He suffered for our salvation 
e Symb. Ath. .  
For us men, and for our salvation, he came down from heaven 
f Symb. Nicen. ; say our Forefathers in their confessions: as do also our brethren throughout Christendom 
g Confess. Helu. 1. c. 11. & 2 ar. 11. Basil are 4 Bohem. ar. 6. Gal. ar. 2.16, 7. Belg. ar. 20. 21. August. ar. 3. Saxon are 3. Wittem. c. 2. Suevica Harmon. Confess. prae .   

The errors and adversaries unto this truth.  
Wicked then are all opinions, and assertions, contrarying and crossing this truth: as;  
That the Father, in his deity, not the Son, in his humanity, did suffer: which error the Patripassians did hold 
a D. August. de Trin. l. 5. .  
That Christ, as well in his divinity, as in his humanity, suffered for mankind: an error of Apollinaris of old 
b Magdeburg Eccles. hist. con 4. c. 5. ; and of Isl●bius, and Andrea's Musculus, of late years 
c Beza ep. 60. .  
That the whole and holy Trinity was crucified; as said Petrus Antiochenus.  
That Christ really and indeed, hung not on the cross: for his passion was in show only, said the Cerdonites 
d Iren. l. 1. c. 23 , the Euticheans 
e N●c. l. 18. c. 53 , and the Manicheans 
f August. con. Fa. l. 15. c. 10. : and another man, said the Theopaschits 
g Antonio. tit. 13. c. 5. sect 2. , and the Basilides 
h Theod. T●r. , yea the very Devils, and not Christ, said the manichees 
i August de Fide. c. 32, 33. , suffered, and hung on the cross.  
That the whole passion of Christ is to be understood allegorically, and not according to the letter; as the Family of Love do think 
k H.N. Insit. are 4. sent 17. 29. .  
That Christ on the cross hath suffered for the redemption of mankind, and shall suffer again for the salvation of the Devil, as jesus; (such heretics there have been) 
l Witness Tho. Aquin. con. 1. ●●●r. 3. , but shall again suffer as jesus Christ (which was one of Francis Kit his heresies for which he was burned;) for men: out one mother jane is the Saviour of woman: a most execrable assertion of Postellus the jesuite 
m jesuits Ca●. 1. book, c. 10.   
The fantasies of the jacobites 
n Niceph. l. 18 c. ●2. , and Turks 
o Lou●●. Tur. ●●●t. tom. 1. l. 1. ● .  
The popish doctrine touching the Mass, prayers unto Saints, pardons, and purgatory, which make the passion of Christ either of none effect or to put away but original sin only 
p See art. 22. ●. 31. .  
That albeit our Saviour hath suffered for all men in general: yet both each man must suffer for himself in particular 
q Test Rh●m. in Rom. 8.17. ; and the works of one man may satisfy the justice of God for another 
r Ibid. in Col. ●24. : which are popish errors.  
That Christ died not for the sins of all men; and that some sins are so filthy, and enormous, as Christ his blood upon true repentance of the delinquents part, cannot wash them away: which was Kains 
s Gen. 4. , Fr. Spiras 
t Hist. Fr. Spir. , and other desperate persons error.  
That whatsoever is written touching Christ his sufferings, must in us, and with us be fulfilled: the false doctrine of H. N. 
v Prophecy of the Spir. cap. 19 sent. 3. .     

3. Article. Of the going down of Christ into Hell.  
As Christ died for us, and was buried: so also it is to be believed, that he went down into Hell.  

The Propositions.  
Christ went down into hell.  

The proof from God's Word.  
Sundry be the texts of Scripture for Christ his descension into Hell.  
Mine heart was glad (saith David 
a Psal. 16.10.11. Acts ●. 26.27 ; a figure of Christ) and my glory rejoiced, my flesh also shall rest in hope. For why? Thou shalt not leave my soul in hell.  
O Lord my God, I cried unto thee, and thou hast healed me. Thou Lord hast brought my soul out of hell.  
I will thank thee, O Lord my God, with all my heart; and will praise thy name for evermore 
b Psal. 30.1, 2. . For great is thy mercy towards me; and thou hast delivered my soul from the nethermost hell 
c Psal. 86.12, 13 .  
In that he ascended, what is it but that he had also descended first into the lowest part of the earth? He that descended, is even the same that ascended, fare above all heavens, that he might fill all things 
d Eph. 4.9.10. .  
O Death, where is thy sting? O hell, where is thy victory 
e 1 Cor. 1●. ●5 ? Also that Christ went down into hell, all sound Christians both in former days 
f He descended into hell. Sym. Apost. Athan. , and now living 
g Confess. Helu. 2 c. 11. Ba. ar. 2. Aug. are 3. Stievica. ar. 22. , do acknowledge; howbeit in the interpretation of the article, there is not that consent as were to be wished: some holding that Christ descended into Hell.  
1. As God only, and not man; as they do which say, how Christ descended powerfully, and effectually, but not personally into hell; and that the deity exhibited itself, as it were present in the infernal parts, to the terror of the devil, and other damned spirits.  
2. As man only: and that as some think, in body only, as when death as it were prevailed over him lying in the grave; as others deem, in Soul only, when he went unto the place of the reprobate, to the increasing of their torments.  
3. As God and man in one person, as they do which affirm that Christ in body & soul went, some think, as it were into Hell; when upon the Cross, and elsewhere he suffered the terrors and torments prophesied of, Esay 53. v. 6.10. Psal. 116. v. 2. and mentioned, Matth. 26. v. 38. or 27. v. 46 Luk. 22. v. 42. some say even into hell (the very place destined for the Reprobate) which he entered into the very moment of his Resurrection, at which time he shown and declared himself a most glorious Conqueror both of death and Hell, the most powerful enemies.   

Errors and adversaries unto this truth.  
But till we know the native, and undoubted sense of this article, and mystery of religion; persist we adversaries unto them which say:  
That Christ descended not into hell at all, calling this article an error, and a fable, as Carlisle doth 
a Carlisle against D Smith. p. 18.77. .  
That Christ being dead, descended into the place of everlasting torments, where in soul he endured for a time the very pains which the damned spirits, without intermission do abide. Bannisters error 
b Treat. of Bannisters error. .  
That Christ alive upon the cross humbled himself, usque ad inferni tremenda tormenta, even unto the dreadful torments of hell 
c Pagets' Catech Latin.  endured for a time those torments, quales reprobi in aeternum sensuri sunt, which the reprobates shall everlastingly suffer in hell 
d Pisc. in Luc. 12.10. : even despaired of God's mercy, finding God at this time, Non patrem, sed Tyrannum, not a Father but a Tyrant: and overcame despair by despair; death by death; hell by hell; and Satan by Satan 
e Ferus in Math. 27. : suffered actually all the torments of hell for our redemption; and descended into the heaviest torments that Hell could yield 
f Humes Rejoind. p. 38. 138. 152. : suffered the torments of hell, The second death. Abjection from God 
g Household Catech. : and was made a curse, that is, had the bitter anguish of God's wrath in his soul and body, which is the fire that shall never be quenched 
h Giffords' Catech. .  
That Christ personally in soul went down into Lake Limbo, to fetch from thence as Canisius 
i Canis. Catech. ; to lose from thence, as Vaux he saith 
k Vaux Catech. ; the souls of our forefathers, which afore his death (as the Papists dream) were shut up in the close prison of Hell 
l Test. Rhem. an. Luc. 16.26. .  
That Christ by his descension hath quite turned Hell into Paradise: Costerus, the jesuites error 
m Coster. instit. l. 5. .     

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

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

1. Proposition.  
Christ is risen from the dead.  

The proof from God's Word.  
THE Resurrection of Christ may easily be proved from the holy Scriptures, in which it is evident, first, that Christ should 
a Thou wilt not suffer thine holy One to see corruption, Psal 16.10. After he is killed, he shall rise again the third day, Marc 9.31, and 10.34. Luke 9.32. ; and next, that he did rise from death unto life, both by his appearing to Mary Magdalene 
b john 20.14. , to diverse women 
c Math. 28.9. , to two 
d Luke 24.13.15, 30 31. , to ten 
e john 20.19. , to all the Disciples, to more than five hundred brethren at once 
g 1 Cor. 15.6. , to sundry persons by the space of forty days together 
h Acts 1.3 ; and by the testimony also of the Apostles, Peter 
i Acts 1.22 and 2.32. 1 Pet. 1.3. , and Paul 
k Acts 17.2, 3. Rom. 10.9. 1 Cor. 15.4, 5, &c .  
A truth both believed, and acknowledged by God's people from age to age 
l Symbol. Apost. Athan. Nicen. Confess. Helvet. 1. ar. 11 and 2. c 11. Basil ar. 4. Bohem. c. 6. Gal. 15.16. Belg. ar. 20. August. ar. 3. Su●vi●. are 2. Ha●mon. confess. praef. .   

Errors, and adversaries unto this truth.  
Utterly false then, and  is the opinion of those men,  
Which utterly deny the resurrection of any flesh, as did the Sadduces 
a The Sadduces say there is no resurrection, Matth. 22.23. they deny there is any resurrection, Luk. 20.27. they say there is no resurrection neither angel, nor spirit Act. 23.8 , the false apostles 
b How say some among you, that there is no resurrection of the dead, 1 Cor. 15. 12● , Simon Magus 
c Epiphan. , and the manichees 
d August. contra Faust. l. 4. c. 16. ,  
Which would acknowledge no resurrection of Christ, as would not, nor will the jews 
e Mat. 28.13, 15. jud. Cater. l divinor. visor. , nor heretic Hamant 
f Holinsh chron. fol. 1299. , nor David George, one of which errors was, that the flesh of Christ was dissolved into ashes, and so rose no more 
g Hist. Davidis Georg. .  
Which affirm (as did Corinthus) that Christ shall rise again, but yet is not risen 
h Philaster. .  
Which say, how our Saviour, after his resurrection, was so deified, as he retained no more the parts and properties of his body, and soul; nor the union of both natures, but is merely God. So thought the Schwenkfeldians:  
Which take the Resurrection of Christ to be but an allegory, and no true, certain history; as do the Family of Love 
i Display in allen's confess. .    

2. Proposition.  
Christ is ascended into heaven.  

The proof from God's Word.  
IN saying how Christ with his body is ascended into heaven, and there sitteth, and abideth, we do agree with the Prophets 
a Psal. 47 5, 68 18.110, 1. , Evangelists 
b Maty 23.44.25, 65. Act. 1.9. Luk 24.51. , and Apostles 
c Rom. 8 34. Eph. c. 8. , with the ancient Fathers 
d Symb. Apo. Athan. Nicen. , and God's people our brethren, throughout all Christendom 
e Confess. Helv 1 ar. 1 & 2. c 1. Basi. are 4. Bohe c 6. Gal. are 15 Bel. ar. 20. Aug are 3. Saxon are 3 Suevie ar. 2. .   

The Errors and adversaries unto this truth.  
But we altogether descent  
From Hamant, the English heretic, which denied the ascension of Christ 
a Holinsh chro fol. 1299. .  
Also from Ket, the heretic and Apostata, which likewise denied our Saviour's ascension, affirming that his humane nature is not in heaven, but in judea, gathering a Church and people.  
Also from the German Ubiquitaries, and Papists, they saying that Christ as man, is not only in heaven, but in earth too at this instant, wheresoever the deity is 
b ja. Smidelinus, Vbiquitatis Apostolus. Beza. epist. 61. , these affirming the humane nature of Christ is, wheresoever the Sacrament of the Altar is administered 
c Ergo it is not in heaven, unless heaven be upon earth. .  
Also from the Montanists, Cataphrygians, and Carpocratians 
d Phila. T●od , who held how Christ not in body, but in soul ascended into heaven.  
From the Papists, who say that Christ ascended into heaven carried with him the souls, which he loosed from captivity, and bondage of the devil; even the souls of the righteous, afore that time not in heaven, but in Limbo 
Catch ch. Trid. in Symb. verba, descendit ad inferos, & ascendit adcoeloes Vaux catech. c. 1. Test. Rhem. an. mark p. 633. .  
And lastly from those German divines, which think that our Saviour carried with him into heaven the faithful people, in soul and body, raised at his resurrection 
f D. Ma. hom. in Euang. in festo Ascen. Dom. & in spi. Dom. Ascen. Dom. .    

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

The proof from God's Word.  
God anointed jesus of Nazareth with the holy Ghost, and with power, etc. Him God raised up the third day, etc. And he commanded us to preach unto the people, and to testify, that it is he, that is ordained of God a judge of quick, and dead, saith S. Peter 
g Acts 10.38, 40, 41. .  
God shall judge the world by jesus Christ 
h Rom. 2.16. .  
jesus Christ shall judge the quick and dead at his appearing, and in his Kingdom, etc. Henceforth is laid up for me the crown of righteousness which the Lord, the righteous judge shall give me at that day, and not to me only, but unto all them also that love his appearing; saith S. Paul 
i 2 Tim. 1.8. .  
The judge standeth before the door, saith S. james 
k jam. 5.9. .  
And this God's Church and people do firmly believe, and faithfully confess 
l Symb. Apost. Nic●n Athan. confess Hol●. 2. c. 11. & 1. a. 1. Basi●. ar. 9 Bohem. cap. 6. Be●ar. ●7. Aug 2●3. Su●●i●a. ar. 2. .   

Errors, and adversaries unto this truth.  
On the other side both they abroad, and we at home, abhor them for their opinions, which said that,  
There shall be no general judgement at all: as did the manichees 
m Philaster. , and do the Athei●●s,  
That the devils, and the most , some of them, and namely, so many as in hell do call upon God for mercy, and forgiveness, say the Turks 
b Pol. of the Turks Emp c. 23. , yea of all them, say the Originists 
c Aug. cons. ar. 17. , and Catabaptists 
d Bulling. count. Catabap. l. 1. tract. , shall be saved.  
That the wicked shall not be judged at all, but shall dye as the bruit beasts, and neither rise again in body, nor come unto judgement. An error of the Family of Love 
e Display of the Fam. H. 6. .  
That Christ shall not be the future judge; so thought both David George, Coppinger, and Arthington: For that George rumoured himself to be judge of the whole world 
f Hist. David is Georg. , and Coppinger and Arthington published, how William Hacket was come to judge the world, and themselves to be his angels for the separating the sheep from Goats 
g Conspir. for pretend. Reform. p 47.55 Arthing. sedu. .  
That besides Christ, the Pope is judge of the quick, and dead; An error of the Papists 
h Extravag de sent Excom. C. anobis & 24 q. 2. .  
That afore the judgement there shall be a golden world; the godly, and one beside, enjoying the same peaceably, and gloriously, as the jews imagine 
i Confess. Aug. ar. 17. .  
That the Belief, touching the general judgement of Christ, over the living, and dead, is a doctrine mystical, or a mystery (no history) as 
k H. N in his Instruct praef. sent. 5.  H.N. teacheth.  
That the righteous are already in godly glory,; and shall from henceforth live everlastingly with Christ, and reign upon the earth: as the 
l H. N Ibid. sent. 1. ar. 8. sect 35. and in his Euang. c 1 sect 1. Alent. confess in the Display.  Family of Love holdeth.     

5. Article. Of the Holy Ghost.  
The holy Ghost 2 proceeding from the Father, and the Son, 3 is of one substance, majesty, and glory, with the Father, and the Son, very, and eternal God.  

The Propositions.  
1 The holy Ghost is very, and eternal God.  
2. The holy Ghost is of one substance, majesty, and glory with the Father and the Son.  
3. The holy Ghost proceedeth from the Father and the Son.   

1. Proposition.  
The holy Ghost is very and eternal God.  

The proof from God's Word.  
THe holy Ghost to be the very, and eternal God, the Scriptures teach us. For he is the Creator of all things. In the beginning God created the heaven, and the earth, etc. And the Spirit of God moved upon the waters 
a Gen. 1.1, 2. . O Lord, how manifold, are thy works, & c! If thou hide thy face, they are troubled, if thou take away their breath, they die, and return to their dust: if thou send forth thy Spirit, they are created 
b Psal. 10.24, 29, 30. : Ergo the holy Ghost is God.  
Christians are to be baptised in the name of the Holy Ghost 
c Matth. 28.19 , aswell as of the Father, and the Son. Therefore is he very God.  
Ananias lied unto God 
d Act. 5.3, 4, 9 , and Sapphira tempted God, when both he lied unto the holy Ghost, and she tempted the Spirit of the Lord.  
As God, he chooseth, assigneth, and sendeth forth men for the ministry of the Gospel 
e Acts 13, 2, 4. , as God, he decreeth orders for his Church and people 
f Act. 15.28. , and as God, he is to be invocate, and prayed unto, as well as the Father, and the Son 
g 2 Cor. 13.13 .  
Upon this, and the like words, I believe in the holy Ghost 
h Sym. Apost. Symb Nicen. , I beeleeve in the holy Ghost, the Lord and giver of life 
i Symb. Atha. ; the Catholic Faith is this, that we worship one God in Trinity, and Trinity in Unity, etc. The Father is God, the Son is God, and the holy Ghost is God. And yet they are not three Gods, but one God ᵏ, etc. say the ancient Fathers: which also is the Faith and confession of all God's people at this day 
l Confess. Helv ar. 6 c. & 2. c 2. Basil. are 1. Bohe c. 3. I●●● ar. 8 August ar. 1. Wittemb. c. 1. Suevica, ar. 1. Gal. 6. Harm. confess. praef. .   

The Errors and adversaries unto this truth.  
This maketh to the condemnation of the Pneumatomachereof, whereof,  
Some impugn the deity of the holy Ghost, as did in old time, Samosatenus 
a Epiph.  and Photinus 
b Vinc. Lyr. l. advers haer.  of late years, Servetus 
c Beza epist. 1. , Ochinus 
d Zanch. de 3. El l. 4 c. 1. , abroad; and Francis Ket 
e  at Norwith, 14. jan. 1588. , Hamant 
f Holinsh. chro. fol. 1297 , and certain Brownists 
g Who whisper in corners that we must not believe in the holy Ghost, saith Bredwell writing against Glover, p. 102. , among us at home: Some affirm the holy Ghost to be but a mere creature, as did Arius 
h Theod. l 5. c. 10. , the Semiarians 
i Philast. , the Macedonian heretics 
k Soz. l. 4. c 27. , the Tropickes 
l Athan. , Ochinus 
m Zanch. de El par. l. 2. c. 5. . Some have assumed the style, and title of the holy Ghost unto themselves; as did Simon Magus 
n D. ●ren. : Montanus 
o Eus. I. 5. c. 18. , and Manes 
p Chry des S. .  
Some have given the title of the holy Ghost unto men, and women; so  
Hierax said, that Melchisedech was the holy Ghost 
q Epiphan. .  
Simon Magus termed his Helen the holy Ghost 
r Epiphan. .  
The Helche said, the holy Ghost was a woman, and the natural sister of Christ 
s Epiphan. .  
Many Papists, and namely the franciscans 
t Alcar. Fr l ●. , blush not to say, that S, Francis is the holy Ghost.    

2. Proposition.  
The holy Ghost is of one substance, majesty and glory with the Father, and the Son.  

The proof from God's Word.  
THE holy Ghost effected the incarnation of Christ 
a Mat 1.18, 10. Luke 1.35. , teacheth all things 
b joh. 14.26. , leadeth into all truth 
c joh. 26.13. , giveth utterance to his servants 
d Acts 2.4. , and gifts unto his people 
e 1 Cor. 12.8. , placeth Rulers in the Church, and Overseers to feed the flock of God 
f Acts 20.28. ; sealeth the Elect unto the day of redemption 
g Eph. 4.30. , aswell as the Father, and the Son: and these three, viz. the Father, the Word, and the holy Ghost are one 
h 1 john 5.7. . Therefore is the holy Ghost of one substance, majesty and glory with the Father, and the Son.  
And this was the belief of the ancient Fathers  
I believe (say they) in the holy Ghost, the Lord and giver of life, etc. who with the Father and the Son together is worshipped, and glorified, who spoke by the Prophets 
i Symb. Nicen. .  
The Godhead of the Father, of the Son, and of the holy Ghost, is all one; the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the holy Ghost, etc. And in this Trinity none is afore or after other, none is greater or less than another: But the whole three persons be coeternal together, and coequal 
k Symb. Ath. .  
The very same do all reformed Churches believe, and confess 
l Confess, Helv 1. ar. 6 & 2. c. 3. Basil. ar. 1. Bohem. c. 3 Gal ar. 1. Belg. ar. 1. Aug. ar. 1 Wittemb. c. 1, 2. Sucrica. are 1. .   

The Errors and adversaries unto this truth.  
The premises do make  
Against the Tretheites; which affirm the holy Ghost to be inferior unto the Father 
a Zanch de 3. E●. par. 2 l. 5. c. 1 ,  
Against the Arrians; who said the holy Ghost was inferior to the Son 
b Aug. contr. Mar. A●rian. .  
Against the Macedonian heretics, who held the holy Ghost to be but a minister, and servant of the Father, and the Son 
c Ruffin. l. 1. c. 25. : yet of more excellent majesty, and dignity than the Angels 
d Niceph. l. 9 c. 17. .  
Against many erroneous spirits which deliver the holy Ghost to be nothing else but,  
The motion of God in his creatures, as did the Samosatenians 
e Confess. Aug. 5. ar. 3. .  
A bare power, and efficacy of God working by a secret inspiration; as the Turks 
f Pol. of the Tur. Emp. 3. c. ; and certain English Sadduces do imagine 
* Hut●● inson. in his Image of God, c. 24. p 112 ●. .  
The Inheritance allotted to the faithful 
g H. N. in his Instruct. praef. se●●. 7. ; and the being or virtuous estate of Christ 
h Idem in his Spir. and praef. sect. 14. , as dreameth H.N.  
The affection of charity, or Love within us; an error of Petrus Lombardus 
i Sen l. 1. dist. sect. 5. 2. .  
God's love, favour and virtue, whereby he worketh in his children; so thought Ochinus 
k Zanch. de 3. E. par. 1 l 4. c 1. , and Servetus 
l Zanch ib. l. 1. c. 2. .    

2. Proposition.  
The holy Ghost proceedeth from the Father, and the Son.  

The proof from God's Word.  
THe proceeding of the holy Ghost from the Father, and the Son, we gather from the holy Scripture, which teacheth how  
The Father sendeth the Comforter, which is the holy Ghost, in the name of the Son 
a John 14.16. , and the Son sendeth the Comforter, the Spirit of truth, from the Father 
b John 15.26. ; he proceedeth of the Father 
c Ibid. , and is sent of the Son 
d John 16.7. .  
So with us, say the ancient Fathers, and Christians.  
He proceedeth from the Father and the Son 
e Symb. Nic●n. .  
The holy Ghost is of the Father, and of the Son; neither made, nor created, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one holy Ghost, not three holy Ghosts 
f Symb. Athan. , which is the faith of the modern Christians 
g Confess. H●● 1. c. 3. Gal. c. 3 Belg. ar. 8. 11. Wittemb. c. 3. Sucrica. ar. 1. .   

The adversaries unto this truth.  
This discovereth all them to be impious, and to err from the way of truth, which hold and affirm  
That the holy Ghost proceedeth neither from the Father, nor the Son, but is one, and the same person that Christ is: as the Arrians do 
a Basi. serm. de sp. S. .  
That the holy Ghost proceedeth from the Father, but not from the Son: as at this day the Grecians 
b Russee Commonweal, ●. 23. , the Russians 
c Guagnin. de relig. Moscov. , the Moscovites 
d Father de relig. Moscov. , maintain.  
That there is a double proceeding of the holy Ghost; one temporal, the other eternal; an error of Peter Lombard 
e T. Sent l. 1. distinct. 14. , uncontrolled hitherto, and therefore well liked of the Papists.     

6. Article. Of the sufficiency of the holy Scripture for salvation.  
Holy Scripture 1 containeth all things necessary for salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of the faith, or be thought requisite and necessary to salvation. 2 In the name of the holy Scripture, we do understand those Canonical books of the Old and New Testament, of whose authority was never any doubt in the Church.  
Of the names and number of the Canonical books.  

Genesis.  
Exodus.  
Leviticus.  
Numbers.  
Deuteronomium.  
joshua.  
judges.  
Ruth.  
The 1. Book of Samuel.  
The 2. Book of Samuel.  
The 1. Book of Kings.  
The 2. Book of Kings.  
The 1. Book of Chronicles.  
The 2. Book of Chronicles.  
The 1. Book of Esdras.  
The 2. Book of Esdras.  
The Book of Esther.  
The Book of job.  
The Psalms.  
The Proverbs.  
Ecclesiastes, or the Preacher.  
Canticles or Song of Solomon.  
4. Prophets the greater.  
12. Prophets the less.   
And the other books (Hierome saith) the Church doth read for example of life, and instruction of manners; but yet doth it not apply to establish any doctrine; such are these following.  

The 3. Book of Esdras.  
The 4. Book of Esdras.  
The Book of Tobias.  
The Book of judith.  
The rest of the Book of Hester.  
The Book of Wisdom.  
jesus the Son of Sirach.  
Baruch the Prophet.  
Song of the 3. Children.  
The Story of Susanna.  
Of Bel, and the Dragon.  
The Prayer of Manasses.  
The 1. Book of Maccabees.  
The 2. Book of Maccabees.   
4 All the Books of the new Testament, as they are commonly received, we do receive, and account them for Canonical.  

The Proposition.  
1. The sacred Scripture containeth all things necessary (to be known, and believed) for the salvation of man.  
2. All the books in the volume of the Bible are not Canonical, but some, and namely those here specified, are.  
3 The third and fourth Books of Esdras, the Book of Tobias, etc. are Apocryphal.  
4. Of the New Testament all the Books are Canonical.   

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

The proof from God's Word.  
THe holy Scriptures to be sufficient to instruct us in all things necessary to be known and believed, for man's salvation, the Word of God teacheth.  
Ye shall put nothing unto the Word which I command you (saith the Lord) neither shall ye take aught there from.  
Whatsoever I command you, take heed you do it; thou shalt put nothing thereto, nor take aught therefrom. Thou shalt not turn away from it to the right hand, not to the left, that thou mayest prosper whithersoever thou goest 
c Jos. 1.7. .  
Every Word of God is pure, etc. Put nothing unto his words, lest he reproove thee, and thou be found a liar 
d Prov. 30.5, 6. .  
These things are written that ye might believe, etc. and that in believing ye might have life through his Name 
e Joh. 20.31. .  
The whole Scripture is given by inspiration of God, and is profitable to teach, to improove, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works 
f 2 Tim. 3.16, 17. .  
If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall diminish of the words of this book, God shall take away his part out of the book of life, and out of the holy City, and from those things which are written in this book 
g Rev. 22.18. .  
Hereunto God's people both always have, and at this present do subscribe 
h Confess. Helu. 1 ar. l 4. & 20. 1. Basil ar. 10. Book. c. 1 Gal. ar. 2. 4, 5. Bel. ar. 7. Saxon. ar. ●. Wittemb. c. 30. Suev. ar. 1. .   

The Errors, and adversaries ●●●o this truth.  
Therefore adversaries be we to all adversaries to this truth: especially  
To such as scorn, and contemptuously reject the book of God, as both did the Circumcellians, which defaced, and burned the holy Scriptures 
a Aug. contra P●●●ll. 1. c. 27. , and Pope Leo the tenth, who termed the holy Gospel, a fable of Christ 
b Apol. Steph. fol 3. 58. : and do the profane Atheists 
c N●sh in Christ his tears, p. 39 a. .  
Also to such as debase the credit and estimation of the holy Scriptures, as David George did 
d Hist. Davidis Georg. : and both do the Papists, who have an opinion that the Scriptures of God are not sufficient to instruct mankind unto salvation 
e L●●●a l. 1. c. 1. : and the Anabaptists, which deem not the holy Bible to be the Word of God 
f Bu●●in. count. Catabap. l. 1. , with the Family of Love, in whose books nothing is more frequent than the terming of God's reverend ministers, and preachers, Scripture-learned.  
Also to them which with God's Word do equal their own doctrine, Injunctions, Precepts, and Traditions, as do the Papists. For of their doctrine, say the Rhemists: Whatsoever the lawful Apostles, Pastors, or Priests of God's Church preach in the unity of the same Church (meaning the new Church of Rome) is to be taken for Gods own word 
g Test. Rhem. an● 1 Thes. 2 12. . To the same purpose, but more blasphemously Stapleton: As the jews were to believe Christ: so are we simply, and in every thing to believe the Church (of Rome) whether it teacheth truth or errors 
h Stapl. antid. Evang in Luc. 10.16. p. 528. .  
Whatsoever by the authority of the Church is commanded, ought of all men to be esteemed as the very Gospel, saith Abbot Trithemius 
i Tract. de propriet. Monach. c. 4. , of Popish precepts: and our English Rhemists 
k Test. Rhem. an. 1. Thes. 4.8 . He that despiseth the Churches, or her lawful Pastor's precepts. And of their Traditions; He that refuseth Ecclesiastical traditions, deserveth to be thrown out of the Church among the heathen, as well as he which refuseth the Gospel, saith Didacus' Stella 
l Stella in Luc. 10 fol. 20. , and the Council of Trent; with like affection of godliness and reverence, embrace we, and worship the books of the Old and New Testament, and Ecclesiastical Traditions, saith the Council 
m Concil. Trid. sess. 4. . The like opinion have the Moscovites of Traditions 
n Ruff. Com. c. 23. .  
To them finally are we adversaries; which above the Scriptures do prefer their own 1 inventions, as did the Philosophers; whereof one said of Moses, That good man maketh a trim discourse, but prooveth nothing; and the Grecians, to whom the Gospel is foolishness 
o 1 Cor. 1.23. ; 2 and imaginations, as did the manichees 
p Epiphan. , David George 
q Hist. Da. Geo. , and do the Turks 
r Pol. of the Tur. 'em. c. 3.23. , and Family of Love 
s Display. A. 6. , 3 or Traditions, as do the Papists, who more cruelly do punish the violaters of their own Traditions, and ordinances, than they do the breakers of God's Commandments: 4 or Statutes, Edicts, judgements, Proclamations, etc. proceeding from the brain of man, as Machiavelli doth, and his Scholars.    

2. Proposition.  
All the Books in the volume of the Bible are not Canonical, but some are.  
That some books, and namely those above mentioned, are Canonical, it hath been granted by the best learned, and most godly of long time. And as all reformed Churches in the world are of the same judgement with us; so in their public Confessions, some have so accounted, and judged of them as we do 
a Confess Gal. are 9 Belg. ar. 4 .  

Adversaries to this truth.  
Therefore (to speak first of the Canonical books of the old Testament) much have they offended, which either rejected all, or allowed but some of the books of the old Testament: of the former sort were the Severians 
a Trit ●ur. de eccles scrip , Basilides 
b Epiphan. , Carpocrates 
c Epiphan. , and the manichees 
d Aug. de bono pers l. 2. c. 11. : and the Catabaptists 
e Zuing. l. contra Catabap. : of the latter were sundry, whereof,  
Some received no more but only the five books of Moses, as the Sadduces 
f D. Whit. de S. Scrip. contra Bellar. q. 1. c. 3 .  
Some, of all the books in the Old Testament, reject the works of Moses, and namely his four last books, as the Moscovites 
g Russee Com. c. 23. .  
Some embraced the Law only, and the Prophets; as the Samarites 
h Cyril. Catech. 18. .  
Some esteemed neither the Law, nor the Prophets; as the Appelleans 
Tertul. de praef. haert. .  
Some had in contempt the book of the Canticles, as Sebastian Castellio 
k Beza in vita Calv. .  
And some the book of job, as the Anabaptists 
l Whitalt. de S. Scrip. contra Bellar. q. 1. c. 3. .    

3. Proposition.  
The third and fourth books of Esdras, the book of Tobias, etc. be Apocrypha.  
That diverse, and namely those books mentioned, are Apocrypha, we are neither the first that said, nor they alone which affirm the same. For so judge of them did the alone Council at Laodicea 
a Can. 59 , and do the Churches reform, and namely in France 
b Confess. Gal. ar. 3. Confess. , and Belgia 
c Belg. ar. 4. .  

Errors, and adversaries unto these truths.  
So that they are to be held, and taken heed of, as Seducers, which upon the Church would thrust, either other men's works, and devices, not comprised in the Bible, as would,  
Some, the new prophets, Barobas, and Barolf, or Basili●es the Heretic 
a Euseb. eccles. hist. l. 4. c. 8. .  
Some, the manifestation of Martion the Heretic 
b Tertul. de haeret. .  
Some, the mysteries of Manichie the Heretic 
c Magdenburg. eccles. hist. c. 3. c. 11. .  
Others, Esaias Ascensorium, of Hierax the Heretic 
d Epiphan. .  
Others the Gospel after the Egyptians, after S. Andrew, S. james the lesser, S. Peter, S. Bartholomew, the 12. Apostles, Barnabas, Nicodemus, Thaddeus.  
Others, the Canons of the Apostles.  
Others, the Acts of S. Abdie, S. Andreas, S. Paul, Peter, Philip, Thomas.  
Others, the Revelation of S. Paul, Steven, Thomas.  
Others, the Books of the Anabaptists, of H. N. with Popish Legends, and the like.  
Or the books Apocrypha, within the volume of the Bible, as the Papists, who therefore anathematise, and curse so many as take them not for Canonical 
e Concil. Tri. sess. 4. decr. de Can scrip. .    

4. Proposition. Of the New Testament all the books are Canonical.  
Although some of the ancient Fathers, and Doctors, accepted not all the books contained within the volume of the New Testament, for Canonical: yet in the end they were wholly taken and received by the common consent of the Church of Christ in this world, for the very Word of God, as they are at this day, almost in all places, where the Gospel is preached, and professed.  
Howbeit, we judge them Canonical, not so much because learned, and godly men in the Church so have, & do receive, and allow of them; as for that the holy Spirit in our hearts doth testify that they are from God. They carry a sacred and divine authority with them; and they do also agree in all points with the other books of God in the Old Testament.  

Errors, and adversaries unto this truth.  
Therefore in admitting all and every of these books, and acknowledging them to be Canonical, we demonstrate ourselves to be against  
Such as rejected all the new Testament, as did the jews, and our Matthew Hamant 
a Holinsh. chro. fol. 1299 .  
Such as allowed part, but not the whole new Testament; and these were of diverse sorts, whereof  
Some allowed of the Evangelists, only Matthew, as the Cerdonites 
b Eus. l. 3. c 27. , and Ebionites 
c Iren. l. 1. c. 26 , others only Luke, as the Marcionites 
d Iren. ibid. , others, only john, as the Valentinians 
e Idem. l. 2. c. 11. .  
Some accepted only the Acts of the Apostles, as the Tatians: others, of all other books rejected the said Acts, as the manichees 
g August. l. de util. cred. , and the Severites 
h Euseb. .  
Some, of S. Paul's Epistles, took the Epistles unto Timothy and Titus only to be Canonical, as Martion the heretic 
i Iren. l. 3 c. 12 .  
Some, as Apocryphal, refuse the Epistles unto Philemon 
k Theod. arg. in epist. Paul: ad Tit. , others the Epistles unto the Hebrews, the Epistle of S. james, as Althemerus 
l Althemer. in c. 2. epist. ja. , others the first, and second Epistles of john, with the Epistle of jude, as Wigandus 
m Wigand. ; others the Epistle unto the Hebrews, of james, the two last of john, and of jude, as Cardinal Cajetane 
n See Whitak. against W. Rainolds c. 7. .  
Some rejected the book of Saint john's Revelations, or the Apocalypse, as Heshusius 
o Lib de 600. error pontiff. : we are also against them which allowed neither the whole new Testament, nor those books wholly, which they embraced, as the Marcionites, who defaced all those places in the Gospel after Luke, and in the Epistles, which concerned either the divinity, or humanity of our Saviour Christ 
p Iren l. 2. c. 29 .  
And lastly, are we against them which receive the whole new Testament, but deface and put out such texts as mislike them; as the Turks who scrape out whatsoever they find touching the passion of Christ, alleging how it was added purposely by the jews in derision of Christians 
q Aul. l. 2. p 5 .     

7. Article. Of the Old Testament.  
1. The Old Testament is not contrary to the New. For both in the Old & New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God, and man.  
2. Wherefore they are not to be heard, which fain that the old Fathers did look only for transitory promises.  
Although the Law given from God by Moses, as touching 3 Ceremonies, and Rites, do not bind Christian men: 4 nor the civil precepts thereof ought of necessity to be received in any Commonwealth: yet notwithstanding, no Christian man whatsoever is free from the obedience of the commandments, which are called moral.  

The Propositions.  
1. The Old Testament is not contrary to the New.  
2. The old Fathers looked for eternal happiness, through Christ, as well as for temporal blessings.  
3. Christians are not bound at all to the observation of the judaical ceremonies.  
4. The judicial laws of the jews are not necessarily to be received, or established in any Commonwealth.  
5. No Christian man whatsoever is freed from the obedience of the Law Moral.   

1. Proposition.  
The Old Testament is not contrary to the New.  

The proof from God's Word.  
THat the Old Testament is not contrary to the New, it may be proved by many invincible arguments: yet it is most apparent, in that our Saviour Christ, very God and very man (as above art. 2. hath been declared) is offered unto mankind for his eternal salvation, by them both. For  
We learn that there is one and no Christ's more in the New 
a Act. 3.25. Gal. 3.8, 10. , and we learn the same in the Old 
Gen. 22.18. A Math. 16.16. .  
That Christ is the Son of God, in the New 
●t. 13.33. , we learn the same in the Old 
Psal 27. .  
That Christ is very man, in the New 
1 Heb. 2.14, 5, 16: , we learn that he should be so from the Old 
Es●. 11.1. ●nd 53.3. .  
That Christ was borne at Bethelem in the New 
Matth. ●. 1. , we learn that he should be so from the Old 
M●●h 5.2. .  
That Christ was borne of a Virgin in the New 
Matth. 2.23. , we learn that he should be so from the Old 
Esa. 7.14. .  
That Christ was honoured of Wisemen in the New 
Matth. 2.11. Esa 60.6. , we learn that he should be so from the Old 
Matth. 21.1. .  
That he road upon an Ass unto jerusalem, from the New 
Zach. 9.9. , we learn that he should so do, from the Old 
Luke 22.7. .  
That he was betrayed in the New 
Zach. 11.12. : we learn that he should be so from the Old 
Acts 8.33. 1 Cor. 5.4. 1 Pet. 2.24. .  
That he suffered not for his own, but for our transgressions, in the New 
Esa. 53.5. ; we learn that he should so do, from the Old 
Act. 2.29, 31. 1 Cor. 5.4. .  
In the New, that he rose again from the grave 
Matth 12.40. ; from the Old, that he should so do 
Psal. 16.10. .  
And in the New, that he ascended into heaven 
jonas 1.17. and 2.10. ; and in the Old, that he should so do 
Eph 4.8. Psal. 51.18. .   

The Errors, and adversaries unto this truth.  
We are then adversaries to them all, which reject, as of no reckoning, the Old Testament, as did both old heretics, as Basilides, Carpocrates, and the manichees 
a See 〈◊〉 6. Prop. 2.  and the new Libertines, who say the Old Testament is abrogated 
b Builin c●●. Anab. l. 2. c. ● .    

2. Proposition.  
The old Fathers looked for eternal happiness, through Christ, as well as for temporal blessings.  

The proof from God's Word.  
THe Old Fathers to have looked not only for transitory promises, but also for eternal happiness, through Christ, the holy Scripture doth manifest.  
Saint Paul saith 
1 Cor. 〈◊〉 ●. ,  
Brethren, I would not have you ignorant, that all our Fathers were under the cloud, 
2.  and all passed thorough the red Sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: 
3.  (for they drank of the spiritual Rock that followed them; and the Rock was Christ.)  
By faith, No was made heir of the righteousness which is by faith. 
Heb. 11.7▪ .  
By faith, Moses, when he was come to age, refused to be called the son of Pharaohs daughter, and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season; esteeming the rebukes of Christ greater riches, than the treasures of Egypt: for he had respect unto the recompense of the reward 
Ibid. 24.25, 26. , etc.  
All these through faith obtained good report, and received not the promise; God providing a better thing for us, that they without us should not be made perfect 
d Ibid. 39 40. .  
Abraham rejoiced to see my day 
e Rom 8.5, 6. , Abraham above hope believed under hope, that he should be the father of many nations 
f Rom. 4.18. .  
Of which salvation the Prophets have inquired, and searched 
g 1 Pet. 1.10 .  
This truth was never doubted of in the Church of God, and is publicly acknowledged by some confessions 
h Helu. 2. c. 13. Saxon ar. 13. .   

The adversaries unto this truth.  
They are not then to be heard, which think the Fathers, and faithful people before Christ his time, hoped only for temporal, and not for spiritual: and if for spiritual, yet not for eternal happiness; as did many of the jewish Atheists 
a Psal. 53.1. , and Sadduces 
b Acts 23. 2●. , and do the Family of Love, which make the promises of happiness, by temporal blessings to be accomplished in transitory life.  
Hence H.N. very strangely allegorizeth of the land of promise, when he calleth it, The good land of the upright, and concordable life; and saith that, The lovely being, or nature of the Love, is the life, peace, and joy, mentioned, Rom. 14.6. and the land of promise, wherein honey, and milk floweth, spoken, Exo 43. a 13. a. Deut. 8. b. This, and more a great deal to this effect hath H. N 
c In his book entit. The sp●land of peace. c. 18.9, 10. etc. 2.4, 5. .    

3. Proposition Christians are not bound at all to the observation of the judaical ceremonies  

The proof from Gods-Word.  
THat neither the whole Law ceremonial of the jews, nor any part thereof is necessarily to be observed of us Christians, the holy Scripture teacheth us by Peter's vision 
a Acts 10.13. , the Apostles decree 
b Act. 15.24, 29. , and by the doctrine of S. Paul 
c Gal 1.3, 4. and 4.10, 11. Eph. 2.14, 15. Col. 2.16, 17. .  
As all believe, so some Churches publicly acknowledge the same 
d Confess. Gal. ar. 13. Belg ar. 25. .   

Errors, and adversaries unto this truth.  
In a wrong opinion therefore be they, who are of mind, either that the law Ceremonial wholly is to continue, and be in use, or that part thereof is yet in force, and must be.  
The former of these was the opinion of the false prophets 
a Acts 15.1, 2, , the Cerinthians 
b Euseb. , the Ebionites 
c Iron. l. 1. c. 26. , and is of the jews: Armenians, and Family; of love 
d H. N. evang. c. 12. sect. 4. 9 , the latter is an error of our home Sabbatarians. For say they:  
The Sabbath was none of the Ceremonies, which were justly abrogated at the coming of Christ 
e D. B. Sab. doctrine, 1. book, p. 11. .  
When all jewish things have been abrogated, only (by their very words) the Sabbath hath continued still in the Church in his proper force, that it might appear that it was of a nature fare differing from them 
f Ibid. p. 10. .  
Whereas all other things were so changed, that they were clean taken away, as the Priesthood, the Sacrifices, and Sacraments, this day (meaning the Sabbath day) was so changed, that it yet remaineth: which showeth that though all the other were ceremonial, and therefore had an end: This Sabbath was moral, and therefore abideth still 
g Ibid p. 4 1. .  
The Commandment (of Sanctifying every Seventh Day, as in the Mosaical decalogue) is natural, moral, and perpetual (is their doctrine 
h Ibid. p. 7. .)    

4. Proposition.  
The judicial laws of the jews, are not necessarily to be received, or established in any Commonwealth.  

The proof from God's Word.  
THe truth hereof appeareth by the Apostles decree 
a Acts 15.20, 28, 29. ; which showeth whereunto only the Primitive Church necessarily was tied.  
By the Apostles doctrine 
b Rom. 13.1. 1 Pet. 2.13. 14 , which enjoineth the Christians to yield obedience unto the ordinances of their lawful Governors, and Commanders whatsoever.  
By the Apostles example, and namely of the blessed Saint Paul 
c Acts. 16.37. Act. 22.25, etc. Act. 25.11.12 , who took benefit, and made good use of the Roman, and Imperial Laws.   

Errors, and adversaries unto this truth.  
This truth neither is, nor ever was oppugned by any Church. Only among ourselves some think us necessarily eyed unto all the judicials of Moses, as the Brownists. (For they say, The jaws judicial of Moses belong as well unto Christians, as they did unto the jews 
a Barrowes disco. p. 127. .)  
Others, that we are bound, though not unto all: yet unto some of the judicials, as holdeth T. C. 
b 1. Reply. sect. 1, 3. , and Philip Stubs 
c Anatom. of abuses, 2. part. D●b. .    

5. Proposition. No Christian man whatsoever is freed from the obedience of the law Moral.  

The proofs from God's Word.  
THink not that I am come to destroy the Law, or the Prophets: I am not come to destroy them, but to fulfil them. For truly I say unto you (saith our Saviour Christ) till heaven, and earth perish, one jot or one tittle of the law shall not scape, till all things be fulfilled: whosoever therefore shall break one of these least Commandments, and teach men so, shall be called the least in the Kingdom of Heaven, &c 
a Matth. 5.17, 18, 19 .  
If thou wilt enter into life, keep the Commandments, etc. Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness; Honour thy father, and thy mother 
b Mat. 19.17, 18, 19 .  
Do we make the Law of none effect, through faith? God forbidden, yea, we establish the Law 
c Rom. 3.31. . Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God 
d 1 Cor. 7.19. . The public confessions of the Churches of God in France 
e Art. 23.  and Belgia 
f Art. 25. , agree with this Doctrine.   

Errors, and adversaries unto this truth.  
Whereby are condemned, as most wicked and unsound, the Opinions  
Of the manichees, who found fault with the whole Law of God, as wicked, and proceeding, not from the true God, but from the prince of darkness 
a Aug. con●. Faust. epist. 11. and 74. .  
Of Brownist Glover, whose opinion was, that Love now is come in the place of the ten Commandments 
b Bredweb detect p. 119. .  
Of johannes Istebius, and his followers, the Antinomies, who will not have God's Law to be preached; nor the conscience of sinners to be terrified, and troubled with the judgements of God 
c Sim. Paulimeth. par. 2. de lege De●. p. 54. .  
Of Banister (among ourselves) who held how it is utterly evil for the elect, so much as to think, much less to speak, or hear of the fear of God (which the Law preacheth 
d Bani. error. .)     

8. Article. Of the three Creeds.  
1 The three Creeds, Nicene Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought throughly to be received, and believed. For 2 they may be proved by most certain warrants of holy Scripture.  

The Propositions.  
1. The Nicene, Athanasian, and Apostolical Creeds, aught to be received, and believed.  
2. The three Creeds, viz. The Nicene, Athanasian, and of the Apostles, may be proved by the holy Scripture.   

1. Proposition.  
The Nicene, Athanasian, and Apostolical Creeds, aught to be received, and believed.  
THis proposition the Churches of God, both anciently, and in these last days 
a Confess. Helu. 2 c. 11. Gal. ar. 5. Belg are 9 Saxo ar. 1. , do acknowledge for true.  

The errors and adversaries unto this truth.  
Therefore much out of the way of godliness are they which term the Apostles Creed, A forged patchery, as Barrowe doth 
a Bar. dis. p. 76. , and Athanasius, Sathanasius Creed, so did Gregorius Paulus in Polonia 
b Genebr. l. 4. p. 1158. , and the new Arrians, and Nestorians in Lituania 
c Surius chro. p. 320. .  
Myself some 28. years ago, heard a great learned man, whose name upon another occasion afore is expressed (to whose acquaintance I was artificially brought) which in private conference between him and myself, termed worthy Zanchius, a Fool and an Ass, for his book de tribus Elohim, which refuteth the new Arrians; against whose founders the Creeds of Athanasius, and Nicene were devised. Him attentively I heard, but could never since abide for those words: and indeed I never saw him since.    

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

The proof from God's Word.  
THan this assertion nothing is more true: For the Creeds, I mean these three Creeds, speak first,  
Of one and the same God, whom we are to believe, is for essence but one 
a Deut. 6.4. Mal. 2.10. 1 Cor. 8.4. Eph 4.5, 6. , in persons three 
b Matth. 3.17. Gal. 4.6. 1 John 5.7. , viz. The Father, the Creator, 
c Psal. 134.3. , the Son, the Redeemer 
d Esa. 53.4. Rom. 5.18. Gal 3.13. Eph. 2.16. 1 john 2.2. , the holy Ghost, the Sanctifier 
e 1 Cor. 1.21, 22. 1 Pet. 1.2. . Next of the people of God which we must think, and believe, is,  
The holy 
f Eph. 1.3, 4. and 2.21. Col 2.22. , and Catholic Church 
g Esa. 54. 2. Psal. 87.4. Acts 1.8, etc. Eph. 2 14. Reu. 5.9. ,  
The Communion of Saints 
h Eph. 4.15. 1 Cor. 10.16. Heb. ●0. 25. 1 john 1.7. ,  
Pardoned of all their sins 
i Esa. 44.22. Math. 18.23, etc. Col. 2.13. ,  
And appointed to arise from death 
k joh. 5.28. 1 Cor. 15. Phillip 3.21. 1 john 6.39. , and to enjoy eternal life, both in body and soul 
l Pet. 1.4. Reuel. 21.4. .   

The adversaries unto this truth.  
Therefore we are enemies to all adversaries of this doctrine, or any whit of the same in them comprised, whether they be Atheists, jews, Sadduces, Ebionites, Tretheites, Antitrinitarians, Apollinarians, Arrians, manichees, Nestorians, Origenians, Turks, Papists, Familists, Anabaptists, or whosoever.     

9 Article. Of Original, or Birth sin.  
1 Original sin standeth not in the following of Adam, as the Pelagians do mainly talk, but 2 it is the fault, and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very fare gone from original righteousness, & is inclined to evil, so that the flesh lusteth against the Spirit, and therefore in every person, borne into the world, it deserveth God's wrath, and damnation.  
3 And this infection of nature doth remain, yea in them that are regenerated, whereby the lust of the Flesh, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which some do expound, the wisdom: some the Sensuality, some the affection: some the desire of the flesh, is not subject to the Law of God: and although there is no condemnation for them that believe, & are baptised: yet the Apostle doth confess, that 4 Concupiscence, and Lust hath of itself the nature of sin.  

The Propositions.  
1. There is Original sin.  
2. Original sin is the fault, and corruption of the nature of every man, etc.  
3. Original sin remaineth in God his dear children.  
4. Concupiscence, even in the regenerate, is sin.   

1. Proposition.  
There is Original sin.  

The proof from God's Word.  
IN the holy Scripture we find of Original sin, the cause, the subject, and the effects: the cause thereof is Adam's fall 
a R●m ●. 15. 1 〈◊〉. 1●. 21. , partly by the subtle suggestions of the devil 
b Gen. 3.4. , partly through his own free will: and the propagation of Adam his corrupted nature unto his seed and posterity.  
Except a man be borne again, he cannot see the Kingdom of God, saith our Saviour Christ 
c 2 Co●. 11.3. . As by one man sin entered into the world, and death by sin, and so death went over all men: forasmuch as all men have sinned, saith S. Paul 
d joh 3●3. . As newborn babes desire the sincere milk of the Word, that ye may grow thereby, saith S. Peter 
e 1 Pet. ●. 2 . And S. james, 
f jam. 1.18.  Of his own will begat he us with the Word of truth, that we should be as the first fruits of his creatures. And the  Apostle Paul again 
g Eph. 2.1, 3, 4, ●. : You that were dead in trespasses and sins etc. & were by nature the children of wrath, as well as others, But God, which is rich in mercy, through his great love where with he loved us, even when we were dead by sins, hath quickened us together in Christ, etc.  
The subject thereof, is the old man, with all his powers, mind, will, and heart. For in the mind there is darkness, and ignorance of God, and his will 
h Matth 12. ●4 Rom. 6 7 1● or 2.14 1 john 3.1 &. 5.19.20. Matth 5.29 : and in the will and heart of man, there is concupiscence, and rebellious affections against the Law of God 
Acts 7 39 and 15 9 Rom. 1. ●1 ●am. 1.13, 14. .  
And the effects of this Birth, or Original sin, are first actual sins, & they both inward, as  affection; and outward, as wicked looks, profane speech, and devilish actions 
k Matth. 15.19 ; next, an evil conscience 
l 1 john 3. 2●. , which bringeth the wrath of God 
m Rom. 1.18. Col. 3.5.6. , death 
n joh. 8.24. Rom. 5.12. jam 1.15 , and eternal damnation 
o Rom. 5.18. .  
All Churches of God believe this, and some in their public confessions testify so much 
p Confess. Helu. 1. are 8 & 2 c 8. Bassi. ●r. 2. Bohem. c. 4. Gal. ar. 9, 11 Belg. ar. 15. August. ar. 1. Saxon. ar. 2. .   

Errors, and adversaries unto this truth.  
Thus armed with authority, and forces from the Word of God, and assisted with the neighbour Churches, we offer battle:  
1. To the jews 
q Fr Laut. 2. 2. Villa nim. de forma. Second: on. l. 1. c. 13. , Carpocratians 
Clem. Alex. str●m. lib 3. , and Family of Love 
Display in All●ns con●. , who flatly deny there is any original sin.  
2. To the Papists, which say, that  
Original sin is of all, the least sin, and less than any venial sin.  
Original sin is only the debt of punishment for the sin of Adam, and not his fault.  
Original sin is not properly sin: all this hath Ruardus Tapperus 
Tapp. tract. de pec. Orig. .  
Such as are infected only with Original sin, are free from all sensible punishment 
Th. Aquin. l. 4. ●●st. 1 ●. q ● ar. 2. .  
3. To Florinus and Blastus, who make God the Author of sin 
x confess. He●●. 2. c. 8. ex. l. 〈◊〉. .  
4. To the Sabbatarians among us, who teach, that  
The Life of God in Adam before his fall, could not continue without a Sabbath 
y Sal. doct. 1. book. p. 15. .  
The Sabbath was ordained before the fall of Adam, and that not only to preserve him from falling 
●●i●. , but also that being holy and righteous still, he might have been preserved in the favour of God; which D. B. delivereth in his Sabbath doctrine 
Ibid. 2. book pag 182. .  
5. We are also adversaries to the like curiously affected, who inquire,  
Whether it was Gods Will, that Adam should fall?  
Whether God enforced our first parents to fall?  
Why God stayed not Adam from falling? etc.    

2. Proposition.  
Original sin is the fault, and corruption of the nature of e●●ry man, etc.  

The proof from God's Word.  
Original sin is not the Imitation of Adam his disobedience: For the Scripture speaketh of no such thing: neither doth God's people so think: and some Churches, by their extant Confessions, with us deny the same: as the Church in France 
Con●●●●. Gal ●●. ●0. , and the Low-countries 
b Confess Belg●ar. 15. : but it is, partly the Imputation of Adam his disobedience unto us 
c Rom. 5.12, 16 Confess. Aug. a● 2. Saxon. are 1 2 Witt. c. 4. , and partly the fault, and corruption of man's nature 
d Rom. 3.23. & 7.18 Eph 1.3. , as the Churches also acknowledge 
e Confess Hel● 2 c 8 Gal. are 10 Bohe. c 4 Aug. ar. 2. Saxon ar. 2. Wittemb. c. 4 .   

The errors and adversaries unto this truth.  
Adversaries unto this truth, are,  
The Pelagians 
f August de. pr●meritis, c. ●. 2, 3. , and Family of Love 
g Display in A●lens conf.  who say that Original sin cometh not by propagation, but by Imitation.  
Such as ascribe Original sin in no sort unto man, but either unto God, as did the Hermogenians 
Tertull. , or unto the devil as did the Valentinians 
i August. .  
The manichees, who preached that this sin is another, and a contrary substance within us, and proceedeth not from our corrupted nature 
k August. de haeres. .  
The Apollinarians, who held original sin to be from nature 
f Athan de incar. Christi. .  
The Papists, who affirm that some persons, and namely, the Virgin Mary 
g Concil. Tried sess. 5 decr. de pec. Orig. Alb. Mig. ●. 74. super Euang. Mistu● est, etc. Paulus de Palacio in Mat. c. 11 p. 46 3 , is free from this Original sin.    

3. Proposition.  
Original sin remaineth in God his dear children.  

The proof from God's Word.  
I Allow not that which I do; for what I would, that do I not, but what I hate, that do I, saith S. Paul 
a Rom. 7.15. .  
The flesh lusteth against the Spirit; and the Spirit against the flesh: so that ye cannot do the same things that ye would 
b Gal. 4.17. .  
Every man is tempted, when he is drawn away by his own concupiscence, and is enticed 
c jam. 1.14. .  
Dear beloved, I beseech you, as strangers, abstain from. fleshly lusts, which fight against the soul 
d 1 Pet. 2.11. .  
Nothing is more true 
e Confess Helv 1. are 8. & 2. c.  in the judgement of God's people 
f Basil. ar. 2. Gal. ar. 11. Saxon ar. 11. .   

Errors, and adversaries unto this truth.  
We stand therefore in this point,  
Against the Papists, who say that Original sin was not at all, much less remained in the Virgin Mary 
a Concil. Basil. sest. 6. Test. Rhem. annot Rom. 5.14. .  
Against Giselbertus, whose doctrine is, that Baptism once received, there is in the baptised no sin at all, either original or actual 
b Giselb. lib. alte: cat. Synag & eccles. c. 8. .  
Against the Family of Love, who affirm that the elect and regenerate sin not 
c H.N. Document sent. c. 2. sect. ●. c 13. sect. 5 .  
Against the Carpocratians, whereof some boasted themselves to be every way as innocent as our Saviour Christ, 
d Iren. l. c. 24. .  
Against the Adamites both old 
e Epiphan.  and new 
f Aeneas. Sylu. hist. Bohe. c. 42.  who said they were in so good a state as Adam was before his fall, therefore without original sin.  
Against the Begadores in Almaigne, affirming they were, impeceable, and had attained unto the very top, and pitch of perfection, in virtue, and godliness 
g Carranza summa Concil. .    

4. Proposition. Concupiscence, even in the regenerate, is sin.  
Concupiscence in whomsoever, lusteth against the Spirit 
a Gal. 5.1 7. , fighteth against both the soul 
b 1 Pet. 2.11. , and the law of the mind 
c Rom. 7.23. , and therefore (but that there is no condemnation to them which are in Christ jesus 
d Rom. 8.1. ) it bringeth death, & damnation 
e Gal 5.17, 21. jam. 1.14.15 .  
Mortify therefore your members, which are upon earth (saith S. Paul 
Coloss. 3.5.  unto the Colossians) fornication, uncleanness, the inordinate affection, evil concupiscence, etc. for the which things sake, the wrath of God cometh on the children of disobedience.  
And unto all Christians, S. Peter: I beseech you, as strangers, abstain from fleshly lust 
g 1 Pet. 3.11. .  
To the same purpose is both the doctrine, and Confessions of God's people 
h Confess. Helv 2. c. Saxon. ar. 2 10. .  

Errors and adversaries unto this truth.  
Therefore we mislike their opinions, as unsound, which say that concupiscence either is no sin at all; or but a venial fin: the former was an assertion of the Pelagians, 
Confess. Aug ar. 2.  and is of the Papists: that latter was one of Glover's errors  
Francis, the Monk of Colen, counted concupiscence no sin but said it was as natural, and so no more offensive before God, for man to lust, then for the Sun to keep his course.  
Petrus Lombardus saith that concupiscence afore Baptism is both a punishment, and a sin, but after Baptism is no sin, but only a punishment 
Lomb l. 2. dift. 32. ● Catech Trid. praecep. 9 .  
The Church of Rome both teacheth that the power of lusting is not, but the use of wicked concupiscence, is evil, and numbered amongst most grievous sins; and decreeth how Concupiscence is no● sin, but proceedeth from sin; and inclineth unto sin 
d Concil. Tried says. S. decreto de pec. Or●g. .  
Glover, the Brownist said that the intemperate affections of the mind, issuing from concupiscence, are but venial sins 
e Bred. detect. ●9. 1, 9      

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

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

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

The proof from God's Word.  
WE deny not, that man, not yet regenerate, hath free will to do the works of nature, for the preservation of the body, and bodily estate, which thing had, and have the bruit beasts, and profane Gentiles, as it is also well observed in our neighbour Church 
a Confess. Helu. 2. cap. 9 Aug. ar. 28. Saxon. 3.4, 7. : Besides, man hath free will to perform the works of Satan, both in thinking, willing and doing that which evil is. For the imaginations of the thoughts of man's heart are only evil continually 
b Gen. 6.5. ; evil, even from his youth 
c Confess. Helu. 2. c. 9 and 1. ar. 9 Bohem. c. 4. . A truth confessed by our brethren.   

Adversaries to this truth.  
A false persuasion is it therefore, that man hath no power to move either his body so much as unto ourward things, as Laur. Valla dreamt 
a Simon Pauli meth. par. 2. de lib. Ar. , or his mind unto sin, as the manichees maintained, affirming how man is not voluntarily brought, but necessarily driven to sin 
b Aug. epist. 28 .    

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

The proof from God's Word.  
THE wisdom of the flesh is enmity against God: for it is not subject to the Law of God, neither indeed can be. They that are in the flesh, cannot please God 
a Rom. 8.7, 8. ● .  
The natural man perceiveth not the things of the Spirit of God; for they are foolishness unto him, neither can he know them, because they are spiritually discerned 
b 1 Cor. 2.14. .  
No man can say that jesus is the Lord, but by the holy Ghost 
c 1 Cor. 12.3. .  
We are not sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is from God 
d 2 Cor. 3.5. .  
Without me ye can do nothing, saith our Saviour Christ 
e john 15.5. . Which is the confession of the godly reform 
f Confess. Helv 1. ar. 9 & 2. c. 9 Basil. ar. 2. Behem. c. 4. Aug. ● ar. 18. Belg. ar. 14. .   

The adversaries unto this truth.  
Adversaries unto this truth are all such as hold, that naturally there is free will in us, and that unto the best things. So thought the Pharises, the Sadduces, the Pelagians 
a August de pec. mer. l. 3. , and the Donatists 
b Idem contra Petil. cap 19 : and the same affirm the Anabaptists 
c Zuing. contra Catabap. , and Papists. For say the Papists,  
Man, by the form and power of nature, may love God, above all things 
d Gab. B●el. 3. sent. dist 37. .  
Man hath free will to perform even spiritual and heavenly things 
e Concil. Trid. sess. 6. c. 1. .  
Men believe not but of their own free will 
f Test Rhem: an. Mat 20.16. . It is in a man's free will to believe, or not to believe, to obey, or disobey the Gospel of truth preached 
g Ibid. annot. mark p. 408. .  
The Catholic (popish) religion teacheth freewill.    

3. Proposition. 
h Hills quart. 13. reas.   
Man may perform, and do good works, when he is prevented by the grace of Christ, and renewed by the holy Ghost.  

The proof from God's Word.  
IN a man prevented by the grace of Christ, and regenerate by the holy Spirit, both the understanding is enlightened, so that he knoweth the secrets and will of God; and the mind is altogether changed, & the body enabled to do good works.  
To this purpose the Scriptures are plentiful.  
I will put my law in their inward parts, and write it in their hearts 
a Jer. 31.33. .  
No man knoweth the Father, but the Son, and he to whom the Son will reveal him 
b Matth. 11.27 Luke 10.22. .  
Blessed art thou, Simon, the Son of jonas, for flesh and blood hath not revealed it unto thee, but my Father, which is in heaven 
c Matth. 16.17 .  
No man can say that jesus is the Lord, but by the holy Ghost.  
To one is given by the Spirit the word of wisdom; and to another the word of knowledge, by the same spirit; and to another faith, by the same spirit; and to another the gifts of healing, by the same spirit; and to another the operations of great works; and to another prophecy; and to another, the discerning of spirits; and to another diversities of tongues; and to another, the interpretation of tongues, &c 
e 1 Cor. 12.8. .  
God purifieth man's heart 
f Acts 15.9. ; worketh in us both the will, and the deed 
g Phil. 2.13. ; the spirit helpeth our infirmities; for we know not what to pray as we ought, &c 
h Rom. 8.26. . Such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord jesus, and by the Spirit of our God 
i 1 Cor. 6.11. .  
Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake 
k Phil. 1.2. .  
And this do the Churches of God believe, and confess 
l Confess Hol. 2. c. 9 Aug. ar. 18 Bohem. c. 4. Saxon. ar. 4. .     

11. Article. Of the Justification of Man.  
We are accounted righteous before God, only for 1 the merit of our Lord, and Saviour jesus Christ 2 by faith, and 3 not for our own works, or deservings.  
Wherefore that we are justified by faith only, is most wholesome doctrine, and very full of comfort, etc.  

The Propositions.  
1. Only for the merit of our Lord and Saviour Christ are we accounted righteous before God.  
2. Only by Faith are we accounted righteous before God.  
3. Not for our own works, or deservings are we accounted righteous before God.   

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

The proof from God's Word.  
BY Christ his blood only we are cleansed.  
He is the Lamb of God, which taketh away the sin of the world 
a Joh. 1.29. .  
We are justified freely by his grace, through the redemption that is in Christ jesus 
b Rom. 3.24. .  
We are bought with a price 
c 1 Cor. 6.19. , even with the precious blood of Christ, the Lamb undefiled and without spot 
d 1 Pet. 1.19. ; which cleanseth us from all sin 
e 1 Joh. 1.7. .  
By his only righteousness we are justified.  
By the obedience of One, many be made righteous 
f Rom. 5.19. .  
Christ is the end of the Law for righteousness unto every one that believeth 
g Ibid. 10.4. . He of God is made unto us wisdom, and righteousness, and sanctification, and redemption 
h 1 Cor. 1 30. : and we are made the righteousness of God in him 
i 2 Cor. 5.21. . And therefore from heaven we look for the Saviour, even the Lord jesus Christ 
k Phil. 3.21. .  
And this is the faith, and confession of all Churches reform 
l Confess 2. c. 15 Bohe. c. 6 Gal. ar. 12. Belg. ar. 22. August. ar. 4. Wittemb. ar. 5. Suevica. c. 3. .   

Errors, and adversaries unto this truth.  
This truth is neither believed, nor acknowledged  
Of the Atheists, who are neither persuaded of the life to come, nor understand the mysteries of man's salvation through the merits of Christ.  
Nor of the Pharises, and their followers, who think that by civil, & external righteousness we are justified before God 
m Matth. 5.20. .  
Nor of Matthew Hamant; who held that man is justified by God's meree mercy, without respect unto the merits of Christ 
n Holinsh. Chro. f. 1299. .  
Nor of Galeotus Martius, which was of opinion, that all nations, and persons whosoever living according to the rules of nature, should be saved, and inherit everlasting happiness 
p Jovius. cleg. doci. vir. p 57 .  
Nor of the Turks, who think that so many as either go on pilgrimage unto Mecha, or do kiss the sepulchre of Mahomet, are justified before God, and thereby do obtain remission of their sins 
d Lonic. Tur. ●ist Com. 1. l. 2 par 2 c 14.15.18. .  
Nor of the Family of Love: who teach by the shedding of Christ his blood, is meant the spreading of the Spirit in our hearts 
e Display, in Allens confess. .  
Nor of the Papists whose doctrine is, that  
1. Though Christ hath suffered for all men in general: yet not only each man must suffer for his own part in particular 
f T●●t. Rhem. ●n. Rom. 8.17. : but also that the works of one man may satisfy for another 
g Ibid. an. Col. 1.24. .  
2. They teach next, that sins venial are done away, and purged by prayer, Almsdeeds, by the worthy receiving of the blessed Sacrament of the Altar; by taking of holy water; knocking upon the breast with holy meditation, the Bishop's blessing, and such like 
h Vaux catech. c. 4. , by holy water, and such ceremonies 
i Test. Rhem. an. Joh. 13.10. , sacred ceremonies 
k Test. Rhem. an. marg. p 258 , as 
Confiteor, tundo, conspergor, conteror, oro,  
Signior, edo, dono, per haec venalia pono: that is,  
I am confessed unto the Priest,  
I knock mine heart and breast with fist:  
With holy water I am besprent,  
And with contrition all rent:  
I pray to God, and heavenly host,  
I cross my forehead at every post:  
I eat my Saviour in the bread,  
I deal my dole when I am dead.  
And doing so, I know, I may  
My venial sins soon put away.   
And sins mortal, not by the merits of Christ only, but many ways beside are cleansed, think the said Papists, as by the merits of dead Saints, namely of St. Marry the Virgin: 
Threnosa compassio dulcissimae Dei Matris  
Per ducat nos adgandium summi Dei Patris.  
The pitiful compassion of Gods best pleasing mother,  
Bring us to the joys of God the sovereign Father.   

l Horae B. Virg. S. Mar. secundum usum Sarum.  And of Thomas Becket, 
Tu per Thomae sanguinem. quem pro te impedit,  
Fac nos Christ scanders, quo Thomas ascendit.  
By the blood of Thomas, which he for thee expended,  
Make us Christ, to climb up, where Thomas ascended.  By Agnus This, whereof they say: Peccatum frangit, ut Christi fanguis, & angit. It breaketh sin, and doth good,  
As well as Christ his precious blood 
m Cerem. lib. 1. tit. 7. .  
By reading certain parcels of Scripture, according to their vulgars'.  
Per Evangelica dicta,  
Deleantur nostra delicta 
n Breviar. secundum Sarum. ,  
Through the sayings and words evangelical,  
Our sins blot out and vices all.    

2. Proposition.  
Only by Faith are we accounted righteous before God.  

The proof from God's Word.  
Only believe 
o Mar. 6.36. , all that believe in Christ, shall receive remission of sins 
p Acts 10. 4●. : from all things, from which ye could not be justified by the Law of Moses, by Christ every one that believeth, is justified 
q Acts 13.19. .  
The Gospel is the power of God unto salvation to every one that believeth 
r Rom. 1.16. .  
To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness 
s Bom. 4.5. . Christ is the end of the law for righteousness, to every one that believeth 
t Rom. 10.4. .  
Know that a man is not justified by the works of the law, but by the faith of jesus Christ, etc. 
g Gal. 2.16. .  
God would justify the Gentiles through faith, etc. They which be of faith, are blessed with faithful Abraham 
h Gal. 3.8, 9 .  
By grace are ye saved, through faith, and that not of yourselves 
i Eph. 2.8. .  
Yea, doubtless I think all things but loss for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ, and might be found in him, not having mine own righteousness, which is of the Law; but that which is through the faith of Christ, even the righteousness which is of God through faith 
k Phillip 3.8.9. .  
The Churches of Christ by their public confessions give testimony unto this truth 
l Confess. Helu. 2. ca 6. Basil. ar. 8. Bohe. c. 6, 7. Ga. ar. 10. Belg ar. 22. Aug. ar. 4 Saxon. ar. 3.8. Witt. ar. 4. S●●●. cap. 3. .   

The errors and adversaries unto this truth.  
Partakers of this profit, and sweetness of this doctrine are, not they which be altogether ignorant of this mystery.  
Nor they who know the same, but apply it not to their own souls, and consciences, but altogether despise the same, as did Pilate, in condemning Christ 
m Nat. 27.24. ; Heroa, in killing james 
n Acts 12.1. : Agrippa, in not defending Paul 
o Acts 26.26. ; the jews in persecuting the Apostles: and do the Devils 
p Jam. 2.19. , and many ungodly persons, Tyrants, false Christians, and Apostates.  
Nor they which teach not a sure confidence in jesus Christ, but an historical knowledge of him, as the Papists 
q Canis. catec. cap. 1. Vaux. cat●. c. 1. Test. Rhe. an. Rom. 4.14. 1 Tim. 3.15. .  
Nor they which hold that all and every man is to remain doubtful, whether he shall be saved or no; as do the same Papists 
r Concil. Trid. ses. 6. c. 9 Test. Rhe. an. Rom. 5.1. .  
Nor they which teach that man is justified,  
Either by works without faith, as did the false apostles in Asia 
2 Tim. 1. , and do the Turks, and Anabaptists 
t Bale mist. of iniquit. p. 53. ;  
Or by faith, and works, as both the pseudo-apostles at jerusalem 
v Acts 1.5.1. , the Ebionites 
x Eus. l. 3. c. 24. , and the Papists 
y Test. Rhem. an. Luk. 7. mar. Luk. 10.20, 28. Joh. 3.18. James 2.25. , with the Russians 
z Russi● Commonweals, ●. 23. .  
Or neither by faith, nor works, as they which continue both faith in Christ jesus, and good works too, hoping yet to be saved, as the carnally secure worldlings.  
Neither shall they be partakers of the sweetness of this truth, which say, that for Christians to trust only by Christ his passion, or by Faith only to be saved, is a breath of the first commandment, as Vaux 
n Catech c. 3. , is the Doctrine of Devils, as Friar Lawrence a Villavicentia 
o De foreman. S. contion. l. 1. c. 11. ; and the doctrine of Simon Magus, as do the Rhemists 
p Test. Rhem. an. Acts 8.18. .  
Nor they finally which maintain how the truly righteous apprehend not Christ by Faith, but have him, & his righteousness essentially, and inherent within them, which is an error of the Catharists 
q Isidor etim. l. 8. c de haeres. , Papists 
r Conc. Trid. sess. 6. c. 16.7. , Osiandrians 
s Calvin contra Osiand. epist. fol. 303. Theod. Beza epist. 1. , and Family of Love 
t Display in Allens confess. .    

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

The proof from God's Word.  
Besides what hath been said, that works have no place, nor portion in the matter of our justification, it is evident in the holy Scripture, where we find, that  
All men be sinners, and destitute of the glory of God: And therefore that no man can be justified by his own works 
v Psal. 14.2, 3. Psalm 53.2. and 41.4. Rom. 3.12. .  
Eternal life cometh unto us, not by desert; but partly of promise 
x Acts 2.30. Acts 3.25. Acts 13.32. 2 Tim. 1.1. , partly of gift 
y John 17.2. Rom. 6.23. 1 John 5.11. Revel 2.10. .  
The just shall live by faith; and the Law is not of faith 
z Gal. 3.11, 12. .  
Moreover, as the godly in old time were; so Christians in these days, are, and shall be justified: But the godly were justified, not for any good works, or worthiness of their own: so justified was Abraham 
a Rom. 5.1, 2. Gal. 3.6. Heb. 11.17. ; the jews 
b Act. 2.44. &c , the Samaritans 
c Acts 8.15. , Paul 
d 1 Tim. 1.14, 16. Acts 22.16. Phil. 3.6, 9 , the Eunuch 
e Acts 8.36. , the jailer 
f Acts 16.31, etc. , and the Ephesians 
g Eph. 4, 5. etc. .  
All Churches reform with a sweet consent, applaud and confess this doctrine 
h Confess. Helu. 1.4.16. Basil. ar. 8. Boh. c. 7. Gal. ar. 22. Belg. ar. 24 Aug. ar. 6.26. .   

The Errors, and adversaries unto this truth.  
Adversaries hereunto are,  
The Pharises, who thought men were justified by external righteousness, moral 
a Mat. 5.21, etc. , and ceremonial 
b Matth. 15.2. .  
The false apostles in Asia 
c 2 Tim. 1. , and at jerusalem 
d Gab. Biel. l. 2. dist. 27. q. 1. .  
The Pharisaical Papists, who against the justification by faith alone, do hold a justification by merits, and that of Congruity, dignity, and condignity.  
The said Papists teach beside, that life eternal is due unto us of debt, because we deserve it by our good works 
f Concil. Trid. sess. 6. Cant. 32 .  
They teach finally, that by good works our sins are purged 
g Petrus a Soto asser. cath. de bonis oper. .     

12. Article. Of good works.  
Albeit that works, which are the fruits of Faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgement: 1 yet are they pleasing, and acceptable to God, in Christ, 2 and do spring out necessarily of a true, and lovely Faith, insomuch that by them, a lively Faith 3 may be as evidently known, as a tree discerned by the fruit.  

The Propositions.  
1. Good works do please God.  
2. No work is good, except it spring from Faith.  
3. Good works are the outward signs of the inward Belief.   

1. Proposition.  
Good works do please God.  

The proof from God's Word.  
THough God accepteth not man for his works, but for his dear Son's sake: yet that good works, after man his justification to please God, is a clear truth every where to be read in the holy Scripture. For,  
God hath commanded them to be done 
a Match 5.16. Joh. 15.12. Phil. 2.14. etc. 1 Thess. 4.3, &c 2 Tim. 2.19. , and requireth righteousness, not only outward of the body 
b Jam. 2. , but also inward of the mind 
c Mat. 5.22.28. Acts 24.16. , and hath appointed for the virtuous and godly, rewards both in this life 
d Matth. 5.5. Mark 10.29, 30. 1 Tim. 4.8. , and in the world to come 
e Math. 7.21. & 10. ●●. Luke 14.13, 14. Rom. 2.10. , and to the wicked, punishments, spiritual 
f Es●. 59.1, 2 John 9.32. 1 Joh. 3.21. , corporal 
g Deut. 28.15, etc. Jer. 5.25. Rom. 13.2. , and of body and soul eternal in the pit of hell 
h Matth. 10.33. Matth. 21.41, etc. 1 Cor. 6.9, 10. Heb. 12.14, etc. 25. Rev. 21.8. .  
And this is believed and acknowledged by the Churches 
i Confess. Helu. 2 c. 1.6. Basil. ar. 8. Bohem. c. 7. Gal. ar. 7. Belg. ar. 24. August. ar. 6. & 26. Saxon. ar. 3.5, 6. Wittemb. c 7. Suevica. c. 4. .   

The errors and adversaries unto this truth.  
This truth is oppugned by adversaries of diverse kinds. For,  
Some hold, that seeing man is justified by Faith, he may live as he listeth; as the Libertines.  
Some think, that to attend upon virtue, and to practise good works, is a yoke too heavy, and intolerable; as the Simonians 
k Iren. Theo. .  
Some utterly cast off all grace, virtue, and godliness, as did the Basilidians 
l Iren. l. 1. c. 23. , the Aetians 
m Epiph. l. 3. , the Circumcellians 
n Aug. count. Pet. l. 1. c. 14. , and do the Machivilians, and Atheists. Some permit, though not all manner, yet some sins: so allowed was both whoredom, and unclean pollutions, by the Carpocratians 
o Cl. Alex stir. l. ●. Epiphan. , and Valentinians 
p Theodor. , and is of the jesuites 
q Spar. disc. p. 13. , and Papists 
r Constit. Othonis de 〈◊〉 cub. Cl●r. removendis. , and perjury in the time of persecution, by the Basilidians 
s Phila. Ir●n. , Helchesaits 
Eus. l. 6. c. 38. , Priscillianists 
August. , Henricians 
x D. Bernard. sup. Can. ser. 65. , and Family of Love 
y Display, H. 5. b. , and violating of promise, yea and oaths made unto Heretics 
z Concil. Const. ses. 19 & Cochlaeus hist. Hussi. 112. p. 75. , as they call them, by the Papists.  
Some (as the Turkish Priests called Seiti, and Cagi) take it to be no sin, but a work meritorious, by lies, swearing, yea forswearing, to damnify Christians what they can 
p Pol. of the Turk. Emp. c. 24. . Much like unto these are the aequivocating jesuites, in deluding, and deceiving Protestant Princes, and their Officers, by their doubtful speeches; even when they are sworn to answer plainly, and truly by their lawful Magistrates.  
Some suppose that God is pleased with lip-service only and outward righteousness; as the hypocritical Pharises, or Pharisaical hypocrites 
q Matth. 7.23. .    

6. Proposition.  
No work is good, except it spring from faith.  

The proof from God's Word.  
ALL which man doth, is not pleasing unto God, but that only which proceedeth from a true faith in jesus Christ: so saith God in his Word.  

a Rom. 3.8.  They that are in the flesh, cannot please God.  
In jesus Christ neither Circumcision availeth any thing, neither uncircumcision, but faith which worketh by love 
b Gal. 5.6. .  
Unto the pure all things are pure, but unto them that are defiled and unbelieving, is nothing pure 
c Tit. 1.15. .  
Without faith it is impossible to please God 
d Heb. 11.6. .  
And although the works of the Believing do please God: yet are they not so perfect, that they can satisfy the Law of God. Therefore even of the regenerate, and justified, saith our Saviour Christ; Pray, forgive us our debts 
e Matth. 6.22. ; say, We are unprofitable servants 
f Luke 17.10. : and S. Paul.  
We know that the law is spiritual: but I am carnal, &c, 
g Rom 7.14. .  
We, which have the first fruits of the spirit, even we do sigh in ourselves, etc. and have infirmities 
h Rom. 8.23. .  
Ye cannot do the same thing that ye would 
i Gal. 5.17. .  
Which is the faith, and confession of the Churches 
k Confess. Helu. 1. cap. 16. Basil. ●●. 9 Bohem. c. 7. Gal. ar. 22. Belg. ar. 24. August. ar. 26. Saxon. ar. l. 5.6. Wittem c. 7. Sucv. c. 4. .   

Errors, and adversaries of this truth.  
Therefore we mislike, and condemn the opinions of the Valentinians, and Papists.  
The Valentinians say, that Spiritual men do please God (which are themselves only,) not by Faith, but only by their knowledge of divine mysteries; and natural men do please him by their bodily labour, and upright dealing 
a Iren. l. 1. c. 1. .  
The said Valentinians feigned three sorts, or degrees of men, the first Spiritual, who through bare knowledge; the next Natural, who by labour, and true dealing shall be saved; the third they call Material, men utterly uncapable of divine knowledge, and religious speculations, who must perish both in soul and body 
b Epiph. .  
The Papists teach, that  
They only are not good works, which God commandeth, but they also which be either voluntarily done of ourselves, or enjoined us by Priests 
c Tapp. p. 188. .  
They are good works, and acceptable before God, which are done without faith 
d Andrad. de fide, lib. 3. .  
Works of themselves, without respect unto Christ, please God 
e Tapp. p. 189. .  
Men perfectly may keep the Laws of God 
f Tapp. ibid. , in which error also be the Anabaptists 
g Bulling. count: Anaba. l. 4. c. 3. , and Family of Love 
h Display. l. 6. a. .    

3. Proposition.  
Good works are the outward signs of the inward Belief.  

The proof from God's Word.  
MAny are the reasons, why good works are to be done, in part cited afore, pag. 49. yet not the least cause is, that men may be known what they are. For the Scripture saith, and showeth, that thereby are known, the good trees from the bad 
i Matth. 7.16. , the wheat from the chaff 
k Matth. 3.12. , the true disciples from the false 
c John 13.35. , the sons of God, from the children of Satan 
d Luke 6.36. Eph. 1.1. 1 Joh. 3.10. , the regenerate, from the unbelievers 
jam. 2.18. 1 Pet. 1.17. Eph. 4.17. .  
Hereunto the Saints, and Churches do subscribe 
f Confess Helu. 2. c. 16. Basil. ar. 8. Bohem. c. 7. Gal. ar. 22. Belg. ar. 2. Saxon ar. 3. Wittemb. c 7. Su●vica. c. 4. .   

Errors and adversaries unto this truth.  
The faithful show their works, yet neither to have them seen of men, as did the hypocritical Pharises 
Mat. 6. & 7. , nor thereby to merit heaven, as do the Pharisaical Papists, whose doctrine is, that  
Good works are meritorious 
Test. Rhem: an. Rom 2.6. 1 Cor. 3.8. 2 Cor. 5 10. Heb. 6.20. Jam. 2.2. .  
Good works (as Contrition, Confession, and Satisfaction done in penance) not only do merit, but are beside a Sacrament for to attain reconciliation with God, and forgiveness of sin's 
i Concil. Trid. sess 4. c. 3.   
Life eternal is due unto good works by the justice of God 
k Concil. Trid. sess 6. can. 42. .     

13. Article. Of Works before Justification.  
Works done before the grace of Christ, and the inspiration of his Spirit 1, are not pleasant to God, for as much as they spring not of Faith in jesus Christ 2, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea rather 3 for that they are not done as God hath willed, and commanded them to be done, we doubt not but they have the nature of sin.  

The Propositions.  
1. Works done before justification please not God.  
1. Works done before justification, deserve not grace of congruity.  
3. Works done before justification, have the nature of sin.   

1. Proposition.  
Works done before justification, please not God.  

The proof from God's Word.  
BEfore men do please God 
a Matth. 7.16. , nothing that they do, can please him. But men please not God, being not renewed and justified by the Spirit. For before men be regenerate, they are not grapes, but thorns; not figs, but thistles; not good, but evil trees 
b Matth. 12.33 Luk. 6.43. ; not lively, but dead boughs 
c John 15.4. ; not engrafted, but wild Olives 
d Rom. 11.17.23. , not friends, but enemies 
e Rom. 5.10. , not the sons of God, but 
f Eph. 2.3.  the children of wrath, which bring forth no good fruit. As the Churches also acknowledge 
g Confess. Helu. 2. cap. 15. Aug. ar. 20. .   

The Errors, and adversaries unto this truth.  
Hereby the vanity of them is perceived, which think, before man's justification, his deeds do please God, such are the Papists, and were the Basilidians.  
The Papists teach, that,  
Works done without faith, do please God 
a Andrad. de Fide, lib. 3. .  
Good works, not in respect of Christ only, but in themselves considered, please God 
b Tapp. p. 189: .  
The Basilidians placed the doers of civil, and philosophical righteousness, performed without faith in Christ, in the very heavens 
e Clem. Alex. storm lib. 2. .    

2. Proposition.  
Works done before justification, deserve not grace of congruity.  
The unregenerate, not yet justified, have nothing in them to move God to be gracious unto them; and being, as they are, old 
Eph. 4.22. , not new creatures; enemies 
b Rom. 8.10. , not favourers of godliness; The children of wrath, 
Eph. 2 2. , not of God; sinners 
Rom. 5.8. , nor virtuously bend; Infidels 
Tit. 1.15. ● ; and not believers; of congruity deserve no grace at God's hands: which is the faith too, and confession of other Churches 
Confess. Helv 2. c. 16. Bohem. c. 7. Belg. ar. 23. Aug. are 4.20. Saxon. ar. 3. & 8. Witt. ar. 5. .  

Errors, and adversaries unto this truth.  
This overthroweth the Popish assertions, concerning merits of congruity 
Test. R●●m. an. Act. 10.2. ; and that by good works man is justified before God, and made heir of eternal life 
Concil. Trid. sess. 6. c. 10. .  
As evil works deserve hell fire: so eternal happiness is deserved by good works 
c And raddle Fide, lib. 6. .    

3. Proposition.  
Works done before justification, have the nature of sin.  

The proof from God's Word.  
Whatsoever men do, not yet justified before God, it is sin: for of such persons, the best works which they do, even their Fasting 
a Wherefore have we fasted, and thou seest it not? we have punished ourselves, & thou regardest it not, Esay 58.3. Did you fast unto me? Zach. 5.7. They have their reward, Matth. 6.16. , praying 
b He that turneth away his care from hearing the Law, even his prayer shall be abominable, Prov. 28.9. , Almsdeeds 
When thou prayest, be not as the hypocrites, etc. they have their reward, Matth 6.5. Take heed that ye give not your alms before men, etc. they have their reward, Matth. 6.1, 2. , sacrificing unto God 
d Will I eat the flesh of Bulls? or drink the blood of Goats? Psal. 50.13. Bring me no more oblations in vain: incense is an abomination unto me, etc. Esa. 1.13. He that killeth a bullock, is as if he slew a man, he that sacrificeth a sheep, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an idol, Esay 66.3. , prophesying, and working of miracles, even in the name of Christ 
e Lord, Lord, have we not by thy name prophesied? and by thy name cast out devils? and by thy name done many great works? Then will I profess to them, I never knew you: depart from me, ye that work iniquity, Matth. 7.22, 23. , yea all their actions whatsoever 
f Whatsoever is not of faith, is sin, Rom. 14.23. Unto them that are defiled, and unbelieving, is nothing pure, but even their minds and consciences are defiled, Tit. 1.15. Without faith it is impossible to please God, Heb. 11.6. , are abominable before God 
g Confess. Helu. 2. c. 15, 16. Bohe c. 7. Belg. ar. 23. August. ar. 4.20. Saxon. ar. 3. & 8. Wittemb. ar. 5. .   

The adversaries unto this truth.  
Erred therefore hath the Council of Trent, in pronouncing them accursed, which hold that all works of man whatsoever done before his justification, are sin 
a Concil. Trid. sess. 6. c. ●●. 8. .     

14. Article. Of works of Supererogation.  
Voluntary works beside, over and above God's Commandments, which they call works of Supererogation, cannot be taught without arrogancy, and impiety. For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake then of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We be unprofitable servants.  

The Propositions.  
1. Works of Supererogation cannot be taught without arrogancy, and impiety.  
2. Works of Supererogation, are the subversion of godliness, and true Religion.   

1. Proposition.  
Works of Supererogation cannot be taught, without arrogancy and impiety.  

The proof from God's Word.  
Works of Supererogation (which are voluntary works, beside, over and above the commandments of God) are often condemned in the holy Scriptures, where we are commanded to walk, not after the laws of men, but according to the Statutes of God 
a Josh 7.1. Ezek. 20.19. ; and to hear, not what man speaketh, but what Christ doth say 
b Mark 9.7. : and he, teaching the duty of Christians, setteth before them as their rule, and direction, the Law and Word of God 
c Matth 5.19. , and more than that, he doth neither urge, nor require.  
And against man's Injunctions,  
They worship me in vain (saith he) who for doctrine teach the commandments of men 
d Matth. 28.20. .  
Teach them to observe all things whatsoever I have commanded you 
e Mark 7.7. .  
My sheep hear my voice, and know not the voice of strangers 
f John 20.25. .  
Which doctrine, ordinances, and works whatsoever (besides over and above that which God hath revealed, and imposed) is called of the Apostle, sometimes ordinances of the world 
g Col. 2.20. , voluntary religion 
h Ibid. 3. , sometime the doctrine of Devils 
i 1 Tim. 4.1. , and cursed 
k Gal. 1.8. : And the same is condemned in all Churches reform after the Word of God 
l Confess. Helu. 2. c. 16. Aug. ar. 20. Basil. ar. 10. Gal. ar. 24. Belg. ar. 12. Sax ar. 3.17. .   

The errors and adversaries unto this truth.  
Therefore both arrogant, and ungodly be the Papists, which teach, and speak in the commendation of such works, and namely, Petrus à Soto 
a In his Asser. catholic. fidei. , the Rhemists 
b Annot. mark Luk● 1●. 35. 1 Cor. 9.23. 2 Cor. 8.14. ; yea and the Council of Trent 
c Concil. Trid. sess. 6. c. 10. .    

2. Proposition.  
Works of Supererogation are the subversion of godliness, and true Religion.  

The proof from God's Word.  
Where the works of Supererogation are caught, and in regard the Law of God there is broken, against the will of Christ 
a Matth. 5.19. , that men's traditions may be observed 
b Mark. 7. .  
The holy Scripture must be contemned, as not sufficient enough to bring men unto the knowledge of salvation, which Saint Paul saith, is able to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works 
c 2 Tim. 3.16.17. .  
God, who is only wise 
d 1 Tim. 1.17. , is made unwise, in not prescribing so necessary works.  
Faith, and other spiritual, and most special virtues are brought into oblivion.  
Perfection is imputed not unto Faith in jesus Christ, but unto works: and which is most detestable, unto the works too, not commanded, but forbidden of God, ordained by men.  
The Law of God is thought to be throughly satisfied; and more duties performed then man needed to have done. The same think our brethren of these works 
e Confess. Helv 2, etc. as in the former prop. .   

The adversaries unto this truth.  
Contrariwise the Papists of Supererogatory works: they do merit (say they) remission of sins, and that not for the doers of them only, but for others besides 
f Test. Rhem. an. 2. Cor. 8.14 .  
They are tokens of the forgiveness of sins, so well as Baptism; yea deliver from the wrath of God, so well as Christ 
g Confess Aug ar. 20. .  
Are greater, and more holy, then are the works commanded in the Decalogue, or Law Moral 
h Pet á S●●o assert. C●th. de Lege. .  
And so preferring their own works, and inventions before God his Law, Sacraments, and the blood of Christ, both aught this doctrine of works Supererogatory to be counted the doctrine of Devils, and the maintainers thereof taken for the subverters of godliness, and true Religion.     

10. Article. Of Christ alone without sin.  
Christ in the truth of our nature made like unto us in all things, sin only except 1, from which he was clearly void, both in his life, and spirit. He came to be the Lamb without spot, who by sacrifice of himself once made, should take away the sins of the world: and sin as S. john saith, was not in him. But all we the rest, although baptised, and borne again in Christ, yet offend in many things, and if we say, we have no sin, we deceive ourselves, and the thuth is not in us.  

The Propositions.  
1. Christ is truly, and perfectly righteous.  
2. All men besides Christ, though regenerate, be sinners.   

1. Proposition.  
Christ is true , and perfectly righteous.  

The proof from God's Word.  
THat Christ was pure from sin, it is abundantly to be seen in the holy Scriptures. For  
He was both conceived 
a Matth. 1.20. , and borne without sin 
b Luke 1.36. .  
He appeared to lose 
c Luke 1.36. , but not to fulfil the works of Satan.  
He lived, and was tempted, yet without sin 
d 1 john 3.8. , and did no sin 
e Heb. 4.15. , knew no sin 
f 1 Pet. 2.22. 2 Cor. 5.21. , nor bade any sin in him 
g 1 john. 3.5. .  
He died a guiltless and just man, even by the testimony of Paul 
h Rom. 5.6. &c , Peter 
i Acts. 3.4. , Stephen 
k Matth. 17 24 john. 14, 6. , yea of his adversaries, and judge Pilate 
l Confess. Helv ar. 11. &. 3. c. 11 Bohe c. 4.1 Gal ar. 14. .  
As ours, such are the confessions of the purer Churches 
m Belg. ar. 17. .   

The Errors, and adversaries unto this truth.  
Cursed therefore before God are the jews, which said that Christ was a violator of the Sabbath 
a Matth. 12.10 Luke 13 14. john 5.16. .  
That he taught, being not lawfully authorized thereunto 
b Matth. 21.23. .  
That he forbade tribute to be given unto Caesar 
c Luke 3.2. .  
That he was the destroyer of the Law 
d Matth 5 2●. .  
That he overthrew all religion, and moved the Commons unto rebellion 
e Luke 23 5. .  
In this state with the jews, are  
The Marcionites, which said that he dissolved the Law, the Prophets, and all the works of God 
f Iren. l. 1. c. 29 .  
The Saturnians, which blazed that his coming into the world was, to overthrew the God of the Angels 
g Theodoret. .  
Our new Heretics, viz, Matthew Hamant in England, which divulged that Christ was a sinful man, and abominable Idol 
h Holinsh chro fol. 1299. , and Leonardus Vairus, among the Papists, which hath written that Christ was Veneficus, a common poisoner of men, and women 
i Leon. Vairus de Fasc l. 1. c. 11. circa finem. .    

2. Proposition.  
All men besides Christ, though regenerate, be sinners.  

The proof from God's Word.  
ALL men either be regenerate, or unregeneate: 
k Proved p. 5.  the unregenerate be all sinners, unrighteous, and in sin whatsoever they do 
l Proved. p. 54 .  
The regenerate also be not without their sins, both original 
m Prove. p. 39.40. , and actual 
n Proved p. 50. .  
Besides, there is no man just in the earth, that doth good and sinneth not, saith the Preacher 
o Eccles. 7.21. : Ye cannot do the same things that ye would 
Gal. 4.17. . Christ jesus came into the world to save sinners, of whom I am chief, saith S. Paul 
b 1 Tim. 1.15. .  
In many things we sinne all, is S. james saying 
jam. 3.2. , and S. john, If we say we have no sin, we deceive ourselves, and the Truth is not in us 
joh. 1.8. .  
Pray therefore, Forgive us our debts 
Matth. 6.12. .  
A truth believed and confessed by all Churches, expressedly by some 
Confess Aug. ar. 20. Sa●. ar. 2. .   

The Errors, and adversaries unto this truth.  
Many adversaries hath this truth had, and hath: as the Papists, the manichees, the catharan's, the Donatists, the Pelagians, Family of Love, Marcionites, Adamites, and Carpocratians. For  
The Papists say, that the blessed Virgin was pure from all sin, both Original 
Conc. Trid. ●ss. decr. de pec. O●g. , and actual. For (these are their own words.)  
Our Lady never sinned 
Test. Rhem. an. Col. 1.24. an. Mark. 3 35. .  
Our Lady sinned not so much as venial in all her life: she exactly fulfilled the whole Law, that is, was without sin.  
Also of S. Francis they writ, that for virtue, and godliness he was like unto Christ: and hath fulfilled every jot of the Law 
Stap● anand. ●●ang. in Mat. 12.50 p 11.8. .  
The manichees 
l S●cut Adae D●● non pa●ē●●, omnis creatura ●eb●llis ex●itit●●sic. B. Francisco omnia praecep●● Dei implenti creatura omnis famulata cit; omnia Deus fu●●ecit sub pe●ibus cius. Alca●. Fran. lib. 1. , and catharan's 
m Hiel. in pro. Dial. contra Pelage  thought, they could not sinne so much as in thought.  
The Donatists dreamt how they were so perfect, as they could justify other men 
n Cyp. l. 4 op 2. .  
Some were of opinion, as the Pelagians 
o August. lib. ●. count. Pet c. 14 , and Family of Love 
p Concil. Meli. cap. 8. Dis H. 6. b. , how they were so free from sin, as they needed not to say, Forgive us our trespasses. Which Family also teacheth, how there be men living as good, and as holy, as ever Christ was. An error of Christopher victuals 
Ans to the Fam. lib. L. 3. ● Disp. H. 6. b. , a chief Elder in the said Family: and ●pat  
He which is a Familist, is either as perfect as Christ, or else a very Devil.  
Some deemed themselves as pure as Paul, Peter, or any men, as the Marcionites 
Iren. 1. c. ●. : yo●, as Adam, and Euah before their fall, as the Adamites 
v Epiphan. , yea as jesus Christ himself, as the Carpocratians 
x Iren. lib. 1. cap. 24: .     

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

The Propositions.  
1. Every sin committed after Baptism, is not the sin against the holy Ghost.  
2. The very regenerate may departed from grace given, and fall into sin, and yet rise again, unto newness of life.  
3. No men utterly are to be cast off, as reprobates, which unfeignedly repent.   

1. Proposition.  
Every sin committed after Baptism, is not the sin against the holy Ghost,  

The proof from God's Word.  
THough every sin in itself considered, deserveth damnation: yet is there a sin which shall be punished with many, and a sin, which shall be punished with few strip●● 
a Luke 12 40. , a sin unto death, & a sin to● unto the death 
b 1 john 5.6. , a sin against the Father, and the Son, which shall be forgiven; and a sin against the holy Ghost, which never shall be forgiven 
c Matt. 13.31. Mark. 3.39. Luke 12.10. .  
So in their extant confessions witness the Churches in Bohem 
d Confess. Bohe c. 4. , Saxony 
e Confess. 21.10 , Helvetia 
Confess. Sax. Helu. 3 c. 8. .   

Errors and adversaries unto this truth.  
Diversely hath this doctrine been oppugned. For  
Some have thought all sins to be like, and equal, as the Storks, Pelagians 
Cor. c. Milevit. , and Io●inians 
i D. Hieron. adverse. Io●in. .  
Some have taught, as Manes the heretic 
Epiphan. , how none of the godly Fathers, and others from the beginning of the world, till the 15. year of Liberius the Emperor (though earnestly they did repent) were saved; but were all punished alike with utter confusion.  
Some give out that such persons be utterly out of God's favour, and condemned, which depart out of this world, either afore they are baptised, as the Papists do 
l Spec. poreg●m quest de●. 1. c. 3. q. 5. Posstion. Ingol stad de ●urgat. , or afore they come unto years of discretion, as Hieracites did 
m Epiphan. .    

2. Proposition.  
The very regenerate may departed from grace given, and fall into sin and yet rise again to newness of life.  

The proof from God's Word.  
THat the regenerate may fall into sin, & yet rise again it is a doctrine grounded upon the Scriptures For in them we evidently may see, that fall they may, partly by the admonitions of our Saviour unto the man healed of the Palsy 
a john 5.14. , and unto the adulteressle 
b john. 8: 11. , of S. Paul unto the Ephesians 
c Eph. 21.22. , Colossians 
d Coloss. 3.8. , Hebrews 
e Heb. 3, 12. , and Timothy 
f 1 Tim. 4.3. 2 Tim. 1.19. , & of S. Peter unto all the godly 
g 1 Pet. 2.10. and ●. 8. 2 Pet. 3.27.  and partly by the examples of David 
h 2 S●m. 11.4 1 Kings ●1. 4 , Peter 
k Matth● 25.70 72, 74. , who egregiously, and very offensively did fall, and that they do fall, it is most evident by the fift petition of the Lords Prayer, were nothing else to prove the same: but so afore 9 art. Prop. 3. art. 1 2. Prop. 2. art. 15. Prop 2.  
Next, that being fall'n, they may rise again, and be saved, it is apparent both by the exhortations of the Angel unto the Churches of Ephesus, Pergamus, and Thyatira 
l Reuel. 2. , and by the examples of Peter, who denied 
m Luke 22.55  and yet afterward confessed his Master Christ 
n Acts 2● 22. etc. and. 3 13 and 40, & ● , and of all the Disciples, who fled 
o Matth 2●. ●●. , and yet returned.  
This both granted is, and published for truth by the Churches 
p Confess. He● 2. c. 7 Bohem c. 58. Saxon. ar. 10, 11 Wit ar. 23. Suev. ar. 15. .   

The adversaries unto this truth.  
Unto this truth, subscribe will not  
Either the catharan's 
a Mag. eccles. hist cen. 12. ●5. , Novatians 
b Eus. l. 5. c. 43. , jovinians 
c Magd. eccles. hist. cent. ●. c 5. , which think God's people be regenerate into a pure, and Angelical state, for that neither they be, nor can be defiled with any contagion of sin  
Either the Libertines, whose opinions were, that  
Whosoever hath God's Spirit in him, cannot sinne. David sinned not after he had received the holy Ghost 
d Wiliams against the family of Love.. ar. 14. .  
Regeneration is the restoring of the estate wherein Adam was placed afore his fall 
e Calv contra Liber fol. ●. ●7 ,  
Or the Papists, who are of mind that  
The works of men justified are perfect in this life 
f Tapp p 18 9 .  
No man which is fall'n into sin, can rise again, and be saved, without their Sacrament of Penance 
g Concil. Trid. s●ss. 6. can. 26. .  
S. Francis attained unto the perfection of holiness, and could not sin at all 
h 
Vis ad apicem venire perfectionis?  
Vitam cum mo ribus actende B. Franciesci.  ,    

3. Proposition.  
No men utterly are to be cast off as reprobates, which unfeignedly repent.  
Such as do fall from grace, and yet return again unto the Lord by true repentance, are to be received as members of God's Church: and this by the Scripture is verified. For there we read, that  
God would have all men saved 
a Matth. 11.28 1 Tim. 2.4. .  
God is always ready to receive the penitent into favour. For there is joy in heaven for the sinner that converteth 
b Luke 5 7. .  
Christ is grieved when sinners will not repent 
c Luke 19, 41, 42, etc. .  
He shall save a soul from death, and hide a multitude sins, which converteth a sinner from going astray out of his way 
d jam. 5.20. .  
The Lord would have no man to perish, but all men to come to repentance 
e 2 Pet. 3.9. .  
If we acknowledge our sins, he is faithful and just to for give us our sins, and to cleanse us from all unrighteousness 
f 1 joh. 1.9 .  
He euhorteth his erring people to repent, and do their first works 
Reu. 2.5, 16. : neither refuseth he the sinner that repenteth, as appeareth in the example of the Prodigal son 
h Luke 25.20. , and of the debtor 
i Matth. 18.26, etc. .  
God then being so gracious and merciful, man after his ensample is both by all good means to provoke sinners unto repentance, and they testifying the same, to receive them into favour.  
So did Saint Paul will the Galatians. Brethren (saith he) if a man be fall'n by occasion into any fault, ye which are spiritual, restore such one with the spirit of meekness, considering thyself, lest thou also be tempted 
k Gal. 6.1. .  
So did he enjoin the Corinthians, when he said,  
If any hath caused sorrow, the same hath not made me sorry, but partly (lest I should more charge him) you all. It is sufficient unto the same man, that he was rebuked of many. So that now contrariwise ye ought rather to forgive, and comfort (him) lest the same should be swallowed up with overmuch heaviness 
i 2 Cor 5, 6, 7 .  
When also 〈◊〉 said, Receive him (meaning Onesimus 
m Phile. v. 12. .)  
And so teach the Churches 
n Confe. Helu. 2. c. 14. Bohem c. 5. August. ar. 11 Saxon ar. 3 Wittem. ar. 12 .  

Errors, and adversaries unto this truth.  
Adversaries unto this truth are they:  
First, which leave nothing but the unappeasable wrath of God to such as do sin after Baptism, as did both in old time the Montanists 
a D. Hieron. adv. Marc. , and Novatians 
b Cypr. epist. 4. ad Antoniam. , and of late years Melchior Hoffman, the Archheretic of his days 
c Ballm. contr. Anab. l. 2 c. 13. , and the Anabaptists in Germany 
d Calv. Inst. 1. , and the Barrowists among ourselves in England 
e Giffords' r●pel. .  
Next, who say that being once regenerate, sin is out away, as with a Razor, so that the godly cannot sinne, and therefore need no repentance: so did the Messalians 
f Magd. eccles. hist. cen. 4 c. 5. , and do the Family of Love 
g H. N spirit. land. c 33 sect. 3. c. 34. sect. 11. c. 37. sect 8 & Proverbs c. 5. sect 15. and Crying voice, sect. 6. .  
Lastly, the desperate, whose sins being either infinite, or abominable, they think how God neither can, nor will forgive them: such in times past were Cain 
h Gen. 4. , and judas 
i Acts 1. , in our father's Franciscus Spirae 
k Hist. Fr. Spi●● , and one Doctor Kraus 
l Luther on Gal. 3.1. , and in our days Bolton; even he that first hatched that fact in England, which afterward was termed Brownisme 
m Giffords' rep. to Barr. and Green. p. 17. .     

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

The Propositions.  
1. There is a Predestination of men unto everlasting life.  
2. Predestination hath been from everlasting.  
3. They which are predestinate unto salvation, cannot perish.  
4. Not all men, but certain, are predestinate to be saved.  
5. In Christ jesus, of the me●re will and purpose of God some are elected, and not others, unto salvation.  
6. They, who are elected unto salvation, if they come unto years of discretion, are called both outwardly by the Word, and inwardly by the Spirit of God.  
7. The Predestinate are both justified by faith, sanctified by the holy Ghost, and shall be glorified in the life to come.  
8. The consideration of Predestination, is to the godly wise, most comfortable; but to curious, and carnal persons, very dangerous.  
9 The general promises of God, set forth in the holy Scriptures, are to be embraced of us.  
10. In our actions the Word of God, which is his revealed will, must be our direction.   

1. Proposition.  
There is a predestination of men unto everlasting life.  

The proof from God's Word.  
THat of men, some be predestinate unto life, it is a truth most apparent in the holy Scripture, by the testimony both of Christ himself, who saith,  
To sit at my right hand, and at my left hand, is not mine to give, but (it shall be given) to them, for whom it is prepared of my Father 
a Matth. 20 23. .  
Many are called, but few chosen 
b Ibid. 22.14. .  
For the elects sake, those days shall be shortened 
c Ibid. 24.2. .  
Fear not, little flock; for it is your Father's pleasure to give you a Kingdom 
d Luke 12.32. .  
I tell you, in that night there shall be two in one bed: the one shall be received, and the other left 
e Ibid. 17.34. .  
All that the Father giveth me, shall come unto me 
f John 6.37. .  
Witnessed also is this by the Evangelist Luke and Paul: the one saith how, of the Gentiles at Antioch, so many as were ordained unto eternal life, believed 
g Acts 13.48. , and the other, those whom he knew before, he did also predestinate 
h Rom. 8.20. .  
We are unto God the sweet savour of Christ, in them that are saved, and in them which perish: to the one we are the savour of death unto death; and to the other the savour of life unto life 
a 2 Cor. 2.15, 16. .  
Blessed be God even the Father of our Lord jesus Christ, which, etc. hath chosen us in him, before the foundation of the world, etc. who hath predestinate us, to be adopted through jesus Christ unto himself, &c 
Eph 1.3, 4, 5. .  
The example also of the elected creatures, man, and Angels 
c Matth. 25.34, 41. Judas 6. ; of the two brethren, Abel, and Cain 
Gen 4.4. , Isaac, and Ishmael 
e Rom. 9.17, &c , jacob, and Esau 
Ma●. 1 2. ●. Rom. ●. 13. , of the two Eunuches of King Pharaoh 
g Gen. 40 10. , of the two Kingdoms, juda and Israel; the two peoples, jews and Gentiles? the two Apostles, Peter, and judas, the two Thiefs upon the Cross 
h Luke 23.39, 40, 43. , the two men in the fields; and the two women at the Mill 
i Matth. 24.40, 41. ; make to the illustration of this truth.  
All Churches consent with this doctrine.   

The errors and adversaries unto this truth.  
Err therefore do they, which stand in opinion, that  
Some are appointed to be saved, but none to be damned.  
In soul, some persons: but in soul and body together, none shall be saved; of this mind were the old heretics, viz. the false apostles 
k 1 Cor. 15.12. , the Carpocratians 
l Clem. storm. lib. 4 , the Valentinians 
m Iren. , the Cerdonites 
n Iren. , the manichees 
o Aug contra Faust. l. 4. c. 16. , and the Hieracites 
p Epiphan. , and of their opinion be the Family of Love 
q H N. Instr. ar. 5. sect. 24. Prophecy of the sp r. c. 16. sect 7. .    

2. Proposition.  
Predestination hath been from everlasting.  

The proof from God's Word.  
PRedestination begun before all times It will be said (saith our Saviour Christ:) Come ye blessed of my Father, inherit ye the Kingdom prepared for you from the foundations of the world 
a Matth 25 3●.   
God hath chosen us in jesus Christ before the Foundation of the world 
b Eph 1.4. ,  
God hath saved us, etc. according to his own purpose, and grace, which was given to us through Christ jesus before the world was 
c 2 Tim. 1.9. .  
The public confession of the Churches, namely in Helvetia 
d Confess. 2. c. 10, 11. , Basil 
e ar. 1. , and France 
f ar. 10. , bear witness hereunto.   

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

3. Proposition.  
They which are predestinate unto salvation, cannot perish.  

The proof from God's Word.  
ALL that the Father giveth me, shall come to me, and him that cometh to me, I cast not away, saith Christ 
a John 6.57. .  
I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand, etc. none is able to take them out of my Father's hand 
b John 10.28, 29. . The gates of hell shall not overcome the Church 
c Matth. 16.18. .  
Moreover, whom he predestinated, them he also glorified 
d Rom. 8.30. .  
For the gifts and calling of God are without repentance 
e Rom 11.29. .  
They went out from us, but they were not of us: for if they had been of us, they would have continued with us 
1 John 2.19. .  
So the Church of God: as afore in this article.   

The errors and adversaries unto this truth.  
Wander then do they from the truth, which think,  
That the very elect, totally, and finally may fall from grace, and be damned.  
That the regenerate may fall from the grace of God: may destroy the Temple of God, and be broken off from the vine Christ jesus: which was one of Glover's errors 
a Bredwels' de●ect. p. 89. .  
That the number of those which be predestinate, may both increase, and be diminished: so thought the Pelagians.    

4. Proposition.  
Not all men, but certain be predestiante to be saved.  

The proof from God's Word.  
WE deny all, and affirm that a certain chosen and company of men be predestinate, and so doth God's Word.  
Rejoice that your names are written in heaven 
a Luke 10.20. .  
I know mine, and am known of mine, is the saying of Christ jesus 
b John 10.14. .  
I suffer all things for the elects sake, saith St. Paul 
c 2 Tim. 2.10. .  
The very same with us do the Churches affirm 
d Confess. Helu. 2 cap. 10 Basil. ar. 1. Gal ar. 12 Belg. ar. 16. .   

The adversaries unto this truth.  
We are therefore against them which teach, how not certain, but all, even the most ungodly, and damnable: yea the very devils shall be saved; of which opinion were the Origenists 
a Wolf Musculus in epist ad Philip praef. , and are the Catabaptists 
b Bullin. count: Catabap. lib. 1. .  
All men be elected unto life everlasting.  
There is no hell, nor future and eternal misery at all, but only either in man's opinion, as hold the Atheists 
c Nash●n Chr. his tears, p. 58  or in the heart, and conscience of man in this life, as the Familists maintain 
d Ramose is. and Allens confess. .  
No certain company be foredestined unto eternal condemnation.  
None, more than others, be predestinate unto salvation: which was an error of Henry Bolseck 
e Calvin. epist. munistr. Basil. f l. 105. .  
In like sort we condemn such as either curiously inquire who, and how many shall be saved, or damned; or give the sentence of reprobation upon any man whosoever: as do the Papists upon Calvine, Beza, and Verone, when they call them reprobates 
f Test. Rhem. ar. Rom. 11.23 .    

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

The proof from God's Word.  
IN the Scripture we read of man's predestination the cause efficient, to be the everlasting purpose of God 
a That the pupose of God might remain according to election, Rom 9.11. Who doth predestinate us, etc. according to the good pleasure of his will, Eph. 1.5. Not according to our works, but according to his own purpose and grace, 2 Tim. 1.9. , the cause formal, God his infinite mercy, and goodness 
b I will show mercy, to whom I will show mercy, Exod. 33.19. Rom. 9.15. He hath chosen us in Christ, &c and hath predestinate us through Christ unto himself, Eph. 1.4, 5. Ye were not redeemed with corruptible things, etc. but with the precious blood of Christ, as of a lamb undefiled, and without spot, which was ordained before the foundation of the world, but was declared in the last times for your sakes, 1 Tim. 1.18, 19, 20. ; the cause material, the blood of Christ ᶜ; the cause final, or end, why both God the Father hath loved, and Christ for his elect hath suffered, is the glory of God 
d Who doth predestinate us, etc. to the praise of the glory of his grace, Eph. 16. The Lord hath made all things for his own sake: yea, even the wicked for the day of evil, Prov. 16.4. , and the salvation of man 
e Rom. 8.29. Those whom he knew before, he did also predestinate to be made like to the image of his Son, that he might be the first borne among many brethren. Hath not the potter power of the clay, to make of the same lump, one vessel to honour, and another to dishonour? Rom. 9.21. .  
And this do all the Churches militant, and reform, with a sweet consent testify, and acknowledge.   

Adversaries unto this truth.  
Hereby is discovered the impiety of those men which think, that  
1. Man doth make himself eligible for the kingdom of heaven by his own good works, and merits; so teach the Papists.  
The kingdom of heaven (say they) is prepared for them that are worthy of it, and deserve it by their well doing 
a Test. Rhem. an. Matth. 20.23. .  
Licet electis gloria ex aeterna Dei praedestinatione dimanet, non tamen provenit, nisi ex corum operibus, etc. Sine nebis non glorificamur. 1. Although from God's eternal predestination, glory floweth to the elect; yet for all that it springeth not but from their own works, etc. Without ourselves we are not glorified 
b Stella in Luc. c. 10. fol. 35. .  
2. God beheld in every man, whether he would use his grace well, and believe the Gospel, or no; and as he saw a man affected, so did he predestinate, choose, or refuse him.  
3. Besides his will, there was some other cause in God, why he chose one, and cast off another man; but this cause is hidden from us.  
4. Men by nature be elected, and saved; an error of the Basilidians, and Valentinians 
c Clem. storm. lib 2.4. .  
5. It is in man's power to be elected; the error of Theophylact 
d Theoph in Matth. 22. , and of Bolseck 
e Calvin. epis. m●● is't Helu. fol. 104. .  
6. God is partial, and unjust for choosing some, and refusing others; calling many, and electing but few.    

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

The proof from God's Word.  
THough true it be, the Lord knoweth all, and every of his elect: yet hath he revealed unto us certain notes, and tokens, whereby we may see, and certainly know, whether we be of that number, or not. For such as be ordained unto everlasting life, if they live long in this world, they one time or other be called unto the knowledge of salvation, by the preaching of God's Word: they obey that calling, through the operation of the holy Ghost, working within them, they feel in their soul the same spirit, bearing witness unto their spirits, how they are the children of God: and finally they walk religiously in all good works.  
These things are most evident, and clear in the holy Scripture, where is set down, both the calling of the predestinate, 
a Whom he predestinate, them also he called, Rom. 8.30. God separated me from my mother's womb, and called me by his grace, Gal. 1.15. He hath called you to his Kingdom, & glory, 1 Thess. 2.12. He hath saved us, & called us with an holy calling, 2 Tim. 1.9. They that are on his side, called, chosen, and faithful, Reu. 17.14.  and their obedience to the Word being called 
b Your obedience is come abroad among all, Rom. 16.19. in Christ also ye trusted, after ye heard the Word of truth, Ephe. 1.13 jesus Christ is in you, except ye be reprobates, 2 Cor. 13.5. Ye received the Spirit of adoption, whereby we cry Abba Father, the same Spirit bearing witness with our spirit, that we are the children of God, Rom. 8.15, 16. After this manner pray ye, Our Father, etc. Matt. 6.9. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, which cryeth Abba Father, Gal 4.6. He hath chosen us in him , and their adoption by the Spirit to be the children of God 
c etc. that we should be holy, & without blame before him in love, Eph. 1.4. we are his workmanship, created in Christ jesus unto good works, which God hath ordained, that we should walk in them, Eph. 2.10. ; and last of all, their holiness of life, and virtuous conversation 
d For the grace of God, etc. hath appeared, & teacheth us that we should deny all ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, Tit. 2.11, 16. .  
All Churches reform consent hereunto.   

Errors, and adversaries unto this truth.  
Sundry adversaries hath this truth, and  
First the Papists, who teach that none are to think or persuade themselves, that they are of the number of the Predestinate unto salvation, but to be ever doubtful thereof 
e Con. Trid. sess. 6. cap. 1 2. con. 15. Test. Rhem. an. Rom. 8.38. an. 1 Cor. 2.12. an. Phil. 2.12. .  
The said Papists deliver, that so many persons as are not marked with the sign of the cross upon their forehead, are damned, and reprobate 
f Test. Rhem. an Apoc. 6.4. , also, that they which will be saved, must be Franciscans 
g Conform F: l. 4. fol. 10●. , at leastwise become members of the Church of Rome 
h Ans. to the exec. of Iust. c. 8. p. 192. .  
Secondly, the Antinomi, which think the outward calling by the word (though they have not the inward calling by the Spirit, and be destitute of good works) a sufficient argument of their election unto life 
i Simon Pauli meth. par. 2. de. egg Dei. .  
Thirdly, the Puritans, who among other affiances given them from the Lord, of their salvations, made their aduancin●●te Presbyterial Kingome (by the putting down of Bishops, Chancellors, etc.) a testimony that they shall have part in that glory, which shall be revealed hereafter 
f Demon. of D●s. epist ded. .  
Fourthly, the Schwenfeldians, and all such as depending upon immediate & divine revelations, condemn and contemn the ordinary calling of God, by the ministry of his Word.  
Lastly, the Russians 
g Sartan. de Relig Ruthen c. 2 , Catabaptists 
h Zuingl. contra Catabap. fol. 107. , and Family of Love 
i Display. H. 9 b D. 5. , who believe that themselves only, and none beside, shall be saved.    

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

The proof from God's Word.  
divers be the effects of man's predestination; but chief it bringeth to the elect 
a Know that a man is not justified by the works of the Law, but by the faith of jesus Christ, Gal 2.16. They which be of faith are blessed with faithful Abraham, Eph. 2.8. , justification by faith in this life, and in the life to come, glorification 
b Moreone, whom he predestinate them also he called, and whom he called, them also he justified; and whom he justified, them also he glorified, Rom. 8.30. Come ye blessed of my Fathers, inherit ye the Kingdom prepared for you, Matth 25 34. , always a conformity to the image of the only begotten Son of God, both in suffering troubles here, and in enjoying immortal glory hereafter 
c If we be children, we are also heirs, even the heirs of God, & heirs annexed with Christ. if so be that we suffer with him, that we may also be glorified with him, Rom. 8.17. & as we have borne the image of the earthly, so shall we bear● the image of the heavenly, ●c. or 15.49 , as testify all the Churches in their confessions.   

The errors and adversaries unto this truth.  
This is flatly against Papias 
a Tritcuhem de eccle scrip , justinus 
b Wolf. Musculus in epist. ●d Phil. praef. , and all Millenaries 
Eus eccles. hist. l. 7. c 13. , who deny the eternity of man's happiness, and dream of I know not what bliss in this life, to endure a thousand years, but no longer.  
Also against the manichees, who said, the soul only shall be saved 
d Philastrius.   
Also against those heretics which deny the resurrection of the flesh, as did the Carpocratians 
e Clem. storm. lib. 4. , manichees 
f Aug. contra Faust l. 4 c. 16. , and others 
g See afore ar. 4. prop. 1. .  
Likewise against the Hieracites, who have a fantasy that no children, departing this life, before they come unto years of discretion, and knowledge, shall be saved 
h Epiphan. . So the Papists do teach 
i Positiones Ingolstad. de Purgat.  that no infants, dying unbaptized, do go to heaven, but unto another place adjoining unto Hell, called Limbus puerorum 
i Positiones Ingolstad. de Purgat. .    

8. Proposition.  
The consideration of Predestination, is to the godly wise most comfortable; but to curious, and carnal persons, very dangerous.  

The proof from God's Word.  
This doctrine of Predestination is to the godly full sweet, pleasant, and comfortable, because it greatly confirmeth their faith in Christ and increaseth their love toward God.  
I account the afflictions of this present time, are not worthy of the glory, which shall be showed unto us 
k Rom. 8.18. .  
If God be on our side, who can be against us? who spared not his own Son, but gave him for us all to death, how shall he not with him give us all things also? who shall lay any thing to the charge of Gods chosen? It is God that justifieth; who shall condemn? &c 
l Ibid. 31.34. .  
Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory 
m Eph. 1.13, 14 .  
Grieve not the holy Spirit of God, by whom ye are sealed unto the day of redemption 
n Eph. 4.30. .  
But to the wicked and reprobate the consideration hereof is very sour, unsavoury, and most uncomfortable, as that which they think (though very untruly, and sinfully) causeth them either to despair of his mercy, being without faith; of not to fear his justice, being extremely wicked: where as neither from the Word of God, nor any confession of the Church, can any man gather that he is a vessel of wrath, prepared to damnation; but contrariwise by many, and great arguments may persuade himself, that God would not his destruction, as in the next proposition immediately ensuing plainly may appear.   

Errors and adversaries unto this truth.  
Therefore they are to be taken as much out of the way, which say that this doctrine leadeth either unto desperation, which is without all comfort; or unto looseness of life, & so unto Atheism; and therefore to be published neither by mouth, nor book; and so thought both the Pelagians 
k Prosper in Epist ad Aug. der el●qui●s Pela. haeresis. , and the Predestinates (a sort of heretics so called) in old time 
l Magd. eccle. hist. Cent. 5, c. 5. p. 620. , and the Family of Love in our days, who term the doctrine of Predestination, a licentious doctrine, and say it filleth all the prisons almost in England 
m Display in an epist. of the Families, l. 7. b. .    

9 Proposition.  
The general promises of God set forth in the holy Scripture, are to be embraced of us.  

The proof from God's Word.  
That men the better may avoid both desperation, and carnal security, they are to have always in mind, that,  
1. The promise of grace and favour to mankind●, are universal: as  
Come unto me, all ye that are weary, and laden, and I will ease you 
n Mark. 11.38. .  
God sent not his Son into the world, that he should condemn the world; but that the world through him might be saved 
o jon. 3.17. .  
God will that all men shall be saved, and come unto the knowledge of the truth 
c 1 Tim. 2.4. .  
2. The doctrine of the Gospel for the free remission of sins, is to be preached not unto a few, but universally and generally unto all men.  
Go therefore, and teach all nations, baptising them, etc. 
d Mate. 28.19 .  
Go into all the world, and preach the Gospel to every creature. He that shall believe, and be baptised, shall be saved: but he that will not believe, shall be damned 
e Math. 16.15, 16. .  
3. The seals of the covenant be appointed to be given to all men, which are members of the visible Church, or desirous to be incorporated thereinto. For  
All are to be baptised 
f Math. 28.19. , and all are to participate of the bread, and cup at the Lords Supper 
g Mat. 26.26, 27. 1 Cor. 11.34.35. .  
4. As the disobedience of Adam brought condemnation upon all men: so the blood, and obedience of Christ is able, and all-sufficient to wash away all sins & that of all men.  
5. No man ever truly repent, but he was received again into favour; so was David after his adultery 
h 2 Sam. 12.13. , Manasses after his Idolatry 
i 2 Chro. 33.12, 13. , Peter after his Apostasy 
k joh. 21.15, etc. , the Thief upon the Cross 
l Luke 23.42 43. , the Ninevites 
m jonas 3.10 .   

The adversaries unto this truth.  
They are not to be heard then which say, that  
The number of the Elect is but small; and seeing we are uncertain, whether we be of that company, or no, we will proceed in our course as we have begun.  
God is an accepter of persons, and so unjust in choosing some, and refusing others.  
God hath predestinate all those persons to eternal death, which are not in the state of true repentance: which was one of Glover's errors 
a Bredwels dete ct p. 06. .  
It is the part therefore of all and every man,  
Not to refuse the mercies of God both generally, and graciously offered unto all men by his Word, and Sacraments.  
Not to despair in respect either of the greatness, or multitude of his sins.  
Nor yet to provoke the Lord to execute his vengeance upon them, through profaneness of life, or security.    

10. Proposition.  
In our actions the Word of God, which is his revealed will, must be our direction.  

The proof from God's Word  
In our doings, but chief in the matter of Predestination, we are to follow not our own judgement, and what seemeth good in our own opinions: but the will of God, and that will too not which is concealed from us, viz. of God his omnipotency, whereby he governeth at his pleasure the things by himself created; whereof mention is made both in the Psalms 
a Psal. 115.3 , in the Prophet Isay 
b Esa 46.10. , and other places of his Word 
c Rom. 9.15. , but of his favour, and good pleasure towards man, revealed in the holy Scriptures, by jesus Christ, whom we are to hear 
d Math. 3.17. .  
Subscribed hereunto have, and do God's Church every where.   

The adversaries unto this truth.  
This truth is gainsaid by the Phrygians, Montanists, and Messalians 
a Theodoret. l. 3. de haeret. fab , also by the Enthusiasts 
b Beza. ep. 81. , Anabaptists 
c Sle●dan. come. lib. 6. , and Family of Love 
d H.N. euang. c. 13. sect. 6.  which leave the written Word of God, and rely upon their own dreams, visions, and lying revelations. Hence proceedeth the contempt of Gods written Word and of the Preachers, and all religious exercises thereof. For saith the Family of Love 
e In a letter of theirs unto the B. of Roch. in Wilk. confut. , No differunce is there between a ceremonial, either Letter-Doctor Christian, and an uncircumcised Heathen.     

18. Article. Of obtained eternal salvation only by the name of Christ.  
They also are to had accursed, that presume to say that every man shall be saved by the Law, or sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of nature. For holy Scripture doth set out unto us 2 only in the name of jesus Christ, whereby men must be saved.  

The Propositions.  
1. The profession of every religion cannot save a man, live he never so virtuously.  
2. No man ever was, or shall be saved, but only by the Name or faith of jesus Christ.   

1. Proposition.  
The profession of every religion cannot save a man, live he never so virtuously.  

The proof from God's Word.  
THis we cannot but acknowledge to be a truth, if we believe the Scriptures, for they testify that  
jews, and Gentiles are under sin, culpable before God, and deprived of the glory of God 
a Rom. 3.6, 19 23. .  
All men that would be saved, must be borne again of the holy Ghost 
b joh. 3.3. .  
No man is justified by the words of the Law 
c Gal. 3.16. , either ceremonial 
d Act. 15.24, 2. Col. 1 16, 20. Gal. 5.18. , or moral 
e Rom. 3 10, 20, 28. Eph. 2.8, 9 .  
God hateth the doctrine of the Nicolaitanes 
f Reu 2.15. , and of Balaam 
g Ibid. 14. .  
The Reprobate, whose names are not written in the book of the Lamb, they do worship the Beast 
h Reu. 13.8. .  
Punishments eternal, and intolerable are threatened, both to the Beast, and the false prophet 
i Reu. 2.10 , and likewise to all such as will not go out of Babylon 
k Reu. 18.4. , and to all Idolaters 
l Reu. 21.8. .  
The confessions of Gods-people are to this end, and purpose 
m Confess. Hel. 1. ar. 12. & 2. c 1. ● Bohe. c d. Gal ar. 22.23. Belg. ar. 2●, 13 Aug. ar. 45.21. Wittem. ar. 5 6 Suev. c. 3. .   

Errors, and adversaries unto this truth.  
Then to be held accursed are they which affirm, that  
The observation of the judicial ceremonies is necessary unto salvation, as did the false apostles 
a Act. 15.11 , the Ebionites 
b Ire. l. 1. c: 27. , and the Corinthians 
c Philastrius. .  
Such throughout the world as lead an upright life, and be morally righteous, whatsoever their religion is, shall be saved, as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretics 
d Clem. Alex. q 2.4. , of Galeatus Martius 
e Paul. jovius log. doct. vir. p. 67. , Erasmus Roterodam 
f Praef. sua. Tuscu. quest. .  
That men externally may profess any religion, and notwithstanding be saved, if their affections, and heart be with the Family of love 
g H. N. praef. 19 his 3. Reform. sect. 2.6. .  
That all those that live uprightly and do good deeds, shall be of equal happiness in the Kingdom of heaven, be they Turks, Christians, jews or Moors. A Turkish error 
h Pol. of the Turk. emp c. 23. Lon. cer. Turk. hist. tom. 1. 2. par. 2 cap. 12. .  
That men may embrace, and follow the sect, and religion which they have most mind unto, and so doing, please God, and be saved: the Lampatians' doctrine 
i Damascene. .  
That no sect ever erred, or were out of the way to heaven: a fancy of the Rhetorians 
k D. Aug ep. ad Quod vult. .    

1. Proposition.  
No man ever was, is, or shall be saved, but only by the name or Faith of jesus Christ.  

The proofs from God's Word.  
This we cannot but acknowledge to be true, if also we believe the Scriptures, which say that  
Among men there is given none other name under heaven whereby we must be saved 
a Acts. 4.12. .  
Through (jesus Christ) his name, all that believe in him, shall receive remission of sins 
b Acts 10.43. .  
In thee (viz. Christ jesus) shall all the Gentiles be blessed 
c Gal. 3.8. .  
And this is the Faith, and confession of the reformed Churches 
d Con● s. Helu. 2. ar. 10, 11. & 2 cap. 11.13. Basil. ar. 4 Bohem c. 4.10. Gal. ar. 13.16, 17 Belg. ar. 17.20, 21.22. August. an. ar. 3. Saxon. ●r. 3. Wittemb. c. 8. Suc vica. ●r. 9 sect. 2. they revolted. .   

The errors and adversaries unto this truth.  
Many ways this truth very heretically is oppugned For,  
Some teach that we are saved not by Christ, (but as the Valentinians said) by the labour of their hands, and by their own good works 
a Iren lib. 1.  (as Simon Magus boasted) by his fair Helen 
b Iren. , (as Matthew H man● he●d) by other means, and that all persons which worshipped Christ, are abominable Idolaters 
c Holinsh. chro. fol. 299. , as N●userus, and Silvanus believed by Mahomet 
d ● za resp. ad repetit. Io. And. Cal. p. ●. , and therefore he revolted from Christianity unto Turkism.  
Others confess that we are saved by the name of Christ, but either not by the right and true Christ, for they said, themselves, and every of themselves were Christ, and in old time did Saturnius 
e Epiphan● , Manes 
f Euseb. l. 7. c. 31. , Desider, Burd●gal, and Eudo de Stella 
g Genebr. chr. l. 3. p 358. 709. , and of late years, as Basil, David George 
h Hist. David. Georgii. , and in England, first one john Moor 
i S●ow. , and afterward William Hacket 
k Conspit for pretend reform , the former was whipped for the same at Bethlehem in the second of Queen Elizabeth, the other hanged and quartered in Cheap side, Ann. 1591.  
Or by the true Christ, but either distinguish between jesus and Christ, saying jesus was one man, and Christ another, as did the Marcionites 
l Philaster. .  
Or say there be two Christ's, one revealed already in the days of Tiberius the Emperor, who came for the salvation of the Gentiles, another yet to come, for the redemption of the jews: so thought the same Marcionites 
m Tertul. l. 4. contr Marc. . Nestorius' held also there were two Christ's, whereof one was very God, the other very man, borne of a woman 
n Vincen. Li●. adv. haereses. .  
Or publish, how 〈◊〉 ●e were saved by the true Christ, till the 15. year of the foresaid Tiberius: an heresy of Manes, and his company 
o Epiphan. .  
Others beside (as the Family of Love) understand all things written of Christ, allegorically, and not according to the letter of God's Word. For they teach that whatsoever is written of Christ, must in us, and with us be fulfilled 
p H.N. proph. of the Spi. c. 7. sect. 3. .  
Others have thought, yea have spoken blasphemously of the constant and holy Martyrs, who for the Name of Christ, gave their lives in England in the reign of Queen Mary, some saying: They were stark fools, as did Christopher Vitelli, a chief Elder in the Family of Love 
q Ans to the Fam. let. l 3. a. , others (as West phalus, and Morbachius) that they were the Devil's martyrs 
r Sturmius, an●● ap 4. par 3. p. 189. .     

19 Article. Of the Church.  
1 The visible 2 Church of Christ, 3 is a congregation. 4 of faithful men: in the which 5 the pure Word of God is preached, and the Sacraments be duly ministered, according to Christ's ordinance, in all those things that of necessity are requisite to the same.  
As 6 the Church of jerusalem, Alexandria, and Antioch hath erred: so also 7 the Church of Rome hath erred, not only in their living, and manner of ceremonies, but also in matters of Faith.  

The Propositions.  
1. There is a Church of Christ, not only invisible, but also visible.  
2. There is but one Church.  
3. The visible Church is a Catholic Church.  
4. The Word of God was, and for time is before the Church.  
5. The marks, and tokens of the visible Church, are the due, and true administration of the Word and Sacraments.  
6. The visible Church may, and from time to time hath erred both in doctrine, and conversation.  
7. The Church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.   

1. Proposition.  
There is a Church of Christ both invisible, and visible.  

The proof from God's Word.  
A True saying it is, The Lord only knoweth who are his. For to man the Church of Christ is partly invisible, and visible partly. The visible are all the Elect, who be, or shall be either in heaven triumphing; or on earth fight against the flesh, the world, and the Devil. These, as members of the Church, are said to be invisible; not because the men be not seen, but for that their faith, and conscience to Godward is not perfectly known unto us.  
The members of the visible Church are some of them for God, and some against God: all of them notwithstanding deemed parts of the Church, and accounted faithful, so long as they make no manifest, and open rebellion against the Gospel of Christ.  
All this we gather from the holy Scripture, where mention is made of the Church invisible, and triumphing, Rev. 2.26, 28. and 3.5, 12. and 7.14, 15. invisible, and militant, in the Epistles of St. Paul 
a Gal. 4.29. Eph. 6.10. etc. 2 Tim. 3.12: , Peter 
b 1 Pet. 5.9.10 , and book of St. john's Revelations 
c Rev. 1●. 7, 11, 17 & 17.14. , also of the Church visible, and mixed with good and bad, by the Parable of the Sour 
d Matth. 13. , of the Marriage 
e Matth. 22. , and of the Vrgins 
f Matth 25. , as also by the saying of our Saviour Christ 
g Have not I chosen you twelve, and one of you is a devil? John 10. , and of S. Paul 
h For he knew who should betray him: therefore said, Ye are not clean, John 13.11. In a great house are not only vessels of gold, and of silver, but also of wood, and of earth, and some for honour, and some unto dishonour, 2 Tim. 2.20. Confess. l. Helu. 1. ar. 14. & 2. c. 17. Bohem. c. 8. Gal. ar. 27. Belg. ar. 27. August. ar. 7. Saxon. ar. 11. Wit. ar. 32. Su●vica ar. 15. .  
The Churches bear witness hereuntoi.   

Errors, and adversaries unto this truth.  
This truth hath many adversaries, whereof  
S me ●en un●● our Christ, the Saviour of mankind; and so think his p●●ple are not the Church; as the jews, Turks, and Heretics have done 
a See art. 2. pr p ● ar. 18. pr p ●. .  
Some acknowledge no triumphing state of the godly in heaven, but dream of an ever-glorious condition in this world, as the Family of Love 
b L n. Ramse● and I Al●: s●●●f Als● H N d●●●●m●● s●n ● 6 sect 1. c. 3 sect. ●. Spal and c. 44. s●ct. 12. Prov. ●●s, c. 5. sect. 15. Proph ● 1●. sect. 8. .  
Some think the Church Catholic to be visible, as the Papistsc.  
Some imagine the Church Militant is not visible at all, as the Libertines.  
Some give out, that the visible Church is devoyde of sin, and sinners, as did the Donatists 
d Vaux cateth. ●. 1. Test. Phem. an act. 11.24. , and do Anabaptist 
e August contra Peril cap. 19 Calv contra Liber●. , Family of Love 
f H. N. 1 exhort. c. 13. sect. 10. & ● ep st. pro●f , Brownists 
g A confused gathering together (of good and had an public assem●●● 〈◊〉 no Church. The Brownists answer 〈◊〉 Master Cart Bright. p. 39 , and Barrowists 
h The assem●l● 〈◊〉 of good and bad together, are no Churches, but heaps of profane people, saith barrow in his discovery. pag 33. .    

4. Propositon.  
There is but one Church.  

The proof from God's Word.  
When we do say that the Church is visible, invisible; and that there is a Western, East, Greek, La in, English Church; we mean not that there be diverse Churches of Christ, but that one, and the same Church is diversely taken and understood, and also hath many particular Churches, as the Sea many Rivers and arms branching from it. For the visible Church is not many congregations, but one company of the faithful.  
We being many, are one Body in Christ, and every one, one another's members 
a Rom. 12.5. .  
We that are many, are one Body 
b ● Cor. 10. ●●. .  
For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: even so is Christ. For by one spirit are we all baptized into one body, etc. Now ye are the body of C rist, and members for your part 
c 1 Cor. 12.12, 13, 17. .  
For as we have many members in one body, and all members have not the same office: so we being many, are one body in Christ, and every one, one another's members 
d Rom. 23 4, 5. .  
There is neither jew, nor Grecian: there is neither bond nor free: there is neither male, nor female: for ye all are one in Christ jesus 
e Gal. ●. 28. .  
All God's people agree with us in this point 
f Conf. Helu. 2. c. 17. Bohe. cap. 8. Gal ar. 26. Bel. ar. 27. Wattemb. ar. 32 Su●v. ar. 15. .   

Errors, and adversaries of this truth.  
The adversaries unto the 28. Article, be also for a great part, adversaries unto this truth.  
Furthermore, although it be acknowledged by many, and they too baptised for Christians, that there is but one Church: yet the same persons do err, which condemn so many, (as no members of Christ's Church) which joy●e not with them in their singular, and private opinions, arrogating the style, and title unto themselves only, and denying all other men to be either the Church, or members of the body of Christ. Such are,  
The Russians, who boast how themselves with the Grecians, are the only Church of God 
a Alex. Gagu. de relig. Mosc. ●. 2 ● 1. , themselves only are the men who shall be saved 
b Sacramus de relig. Ruthen. cap. p. 88 , all Christians beside themselves, are no better than Turks 
c Russie Com. c 2●. p 1. 103. .  
The Papists also which say, that  
The present Church of Rome is God's Church 
d Test. Rhem. an mar p. 321. , Gods Catholic Church 
e Ans. to the recul. of Inst. c. 8 n. 15. 21. , the mystical body of Christ 
f Q●odlibets. p 34. : Papists, Catholics, and tru● Christians, are all one 
g Test. Rhem. an mar. p 322. .  
Muncer, and the Anabaptists termed themselves (clean opposite to the Church of Christ) the elect of God; and said t●at all o●her men were wicked and worthy to be slain 
h Slerdan. hist. lib. 5. .  
The Family of Love; who publish how themselves only are the Church, and all other men are Heathen 
i Allens con. , and Beasts 
k Display H. 6. , themselves only are the Catholic Church of God 
l victuals letter display. D. 5. , the Saints of God, and his acceptable people 
m H N instru are 8. sect. 35. ar. 1. sect 35 ar. 7. sect. 36. , and that such as are no Familists, they have no living God 
n Fidel. declare c. 4. sect. 11. , and shall perish 
o H. N. evang. c. sect. 7. .  
The Puritans finally, say they,  
If God have any Church, or people in the land, no doubt, the title (Puritan) is given them 
p Dial concer. the strife, p. 10. ; Notable words: either God hath no Church in England, or Puritans are the Church.  
The Mar-prelate is not afraid to utter this speech.  
They against whom I deal (namely the ecclesiastical officers, as Bishops, and their favourers, and partakers) have so provoked the anger of the Lord, and Prayers of his Church as stand long they cannot 
q Protest. p. 16. ; others of the said Bishops, and the like, writ thus, They bid battle to Christ, and his Church, and it must bid defiance to them till they yield 
r 2. Ad non. .    

3. Propositon.  
The visible Church is a Catholic Church.  

The proof from God's Word.  
THe visible Church, properly understood, is but a part of the Catholic: yet forasmuch as it is a Congregation of the faithful, who are for calling, Governors, and subjects, noble and base: rich and poor: teachers and learners: for sex, men and women: for age, old and young: for nation, jews and Gentiles: Grecians and Barbarians: for time and continuance, in all ages, even from our first parents, it may rightly be called a Catholic Church.  
This is grounded upon God's Word, where we find, that excluded is no calling 
a Preach the Gospel to every creature, Mark. 16 15. Teach all nations, Mat. 28.19. Not many (yet some) wise men after the flesh, not many (yet some) mighty or many (yet some) noble are called, 1. Cor. 2. ●6. , no sex 
b Whosoever shall call on the Name of the Lord, shall be saved. Act. 2. 2●. The Gospel is the power of God to salvation to every one that believeth, Rom. 1.16. There is neither Jew, nor Grecian; there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus, Gal. 3.28. , none age 
c He that shall believe, and is baptised, shall be saved, Mar. 16.16. By him every one that believeth, is justified, Act 13.39. He is the head of the Law to every one that believeth, Rom. 10 4 , no nation 
d They shall come from the East, and from the West, and from the North, and from the South, and shall sit at the Kingdom of God, Luke 13.28. The promise is made unto you, and to your children, and to all that are a fare off, etc. Acts 2. 3●. In every nation he that feareth God, and worketh righteousness, is accepted with him, Acts 10.35. , and that the Church, as it hath been from the world's beginning 
e Rev. 13.8. , so shall it continue to the end 
f Matth. 28.20. .  
And this is the confession of the Churches 
g Confess. Helu. 2. c. 17. Bohem. c. 8. Belg are 27. Wittemb. are 32. .   

Errors, and adversaries unto this truth.  
Unsound be they inreligion therefore which have, and do as it were tie the Church to a certain 
a Aug lib. 2. con. Pet. c 15.  country, as the Donatists did to Africa a people; as the jews to themselves 
b Clenard. op. lib. 2. 190. ; persons, place, calling or time, as do the Papists.  
To certain persons, when they say,  
The Church is founded upon Peter, and his successors 
c Confess. Petrocenien c. 29 .  
All that will be saved, must of necessity be subject to the Bishop of Rome 
d Bonifac. c. 8. Vnam extra. de major. & obed .  
The true Church is united to the obedience of the Pope of Rome. 
e Bel. de eccl. milit c 2.   
To a certain place, when they say,  
The Church of Rome is the Catholic Church 
f Test. Rhem. an. 1 Tim. 345 .  
The Church of Rome is the mother of faith 
g Jus canonic. distinct. 22. .  
To a certain calling, by their Petrus à Soto, to Bishops, and Prelates 
h Pet à Soto. asser. p. 133. .  
To a certain time, as when the said Papists affirm, how  
The time was, when holiness was only in the Virgin Mary 
i Cost. r. enchir. con. , when faith rested only in the Virgin Mary 
k Disput. Concil. Basil Acts and Monu. in K.H. 6. f. 7. 96. , when all the faith was lost, save only in our Lady 
l Festival. ser. 4. post festum Palmarum. .  
It is a bold assertion also, and very presumptuous of Apostata Hill, that in England all men were Papists without exception, from the first Christening thereof, until the age of King Henry the eighth.    

4. Propositon. 
m Hil●qua●t. 1. reas. p. 5.   
The Word of God was, and for time is before the Church.  

The proof from God's Word.  
FOrasmuch as the visible Church of Christ is a Congregation of men (either in the eyes of God, or in the judgement of the godly) faithful, it followeth, that the Word of God must be afore the Church for time, as likewise the authority. For time, because God's Word is the Seed, the faithful the Corn 
a Luk. 8.11, 12 , and the Children 
b 1 Pet. 1. 1●. , God's Word is the Rock, or Foundation 
c Math. 16. 1●. Eph. 1.20. , the Faithful, the House 
d Eph. 2.21. .  
For authority also the Word is before the Church, because the voice of the Church is the voice of man, who hath erred, and may err from the truth: but the voice of the Word, is God's voice 
e 2 Tim. 3.10. 2 Pet. 1.21. , who cannot deceive, nor be deceived.  
Of this judgement be the Churches reform 
f Conf. Helu. 1 ar. 14. & 2. c. 13.17. Bohe. c. 1.8. Gal. are 7 Bolg ar. 3.7. Saxon are 1.11 ●●●ev. ar. 1. .   

The adversaries unto this truth.  
This maketh to the strengthening of us against those. Popish assertions o● Viguerius, and such like, viz. that the Church was before the Word, for time, and is above the Word, for authority 
a Viguer. In ad Chr. Theo. 10. sect. 3. v. 10. fol 83. a. .    

5. Proposition.  
The marks, and tokens of the visible Church are the due, and true administration of the Word, and Sacraments.  

The proof from God's Word.  
THere is the visible Church of Christ, where the Word of God sincerely is preached; and the Sacraments instituted by our Saviour, are duly administered.  
Hence it is that our Lord and Saviour calleth them his mother, and his brethren, which hear the Word of God, and do it 
a Luke 8.21. , and saith, He that is of God, heareth God's Word 
John 8.47. , also, My sheep hear my voice 
c john 10.27. : and, How shall they hear without a Preacher, saith S. Paul 
d Rom. 10.14. ?  
Likewise the Apostle S. john.  
He that knoweth God, heareth us: he that is not of God, heareth us not 
e 1 John ●. 9. : Again, they are of the world, therefore speak they of the world, and the world heareth them 
f Ib●b. v. 5. .  
And touching the Sacraments, first of Baptism.  
Go therefore, and teach all nations, baptising them in the Name of the Father, and the Son, and the holy Ghost; teaching them to observe all things, whatsoever I have commanded you 
g Matth. 28.17, 20. .  
We have been baptised into jesus Christ 
h Rom. 6.3. , ye are washed, ye are sanctified 
i 1 Cor 6.13. .  
By one Spirit are we all baptised into one body 
k 1 Cor. 11.13. .  
Next, of the Lords Supper.  
The Lord jesus in the night that he was betrayed, took bread, and when he had given thanks, he broke it, and said, Take, eat, this is my body, which is broken for you; this do in remembrance of me.  
After the same manner also he took the cup, when he had Supped, saying, This is the New Testament in my blood, this do as oft as ye drink it, in remembrance of me 
l 1 Cor. 11.23.24, 25. Luke 22. 1●. .  
The Christians in all reformed Churches acknowledge these things 
m Conf Helu. 1. ar. 14. and 2. cap. 17 Bohe. c 8. Gal. ar. 27.28. Saxon ar. 11. Wittemb. ar. 12. Suev. ar. 13. .  
Some (and they also many of them very godly men) add Ecclesiastical discipline for a note of the visible Church. But because the said Discipline in part is included in the marks here mentioned: both we, and, in effect, all other well ordered Churches, overpass it in this place, as no token simply of the visible Church.  
Neither tie we the Church so strictly to the signs articulate, that we think all those to be without the Church, and no Christians, which neither do hear the Word ordinarily and publicly read, and preached, nor participate in the Sacraments, if so be they would; and yet can neither hear the one, nor receive the other, as it falleth out sometimes, especially in the times of blindness and persecution.   

The errors and adversaries unto this truth.  
We renounce therefore as altogether unsound, and Antichristian, the opinions  
1. Of the Papists, who both deny the pure preaching of God's Word, and the administration of the Sacraments among Protestants, to be the marks of Christ his visible Church 
a Petrus a Soto assert. de Eccl. , and affirm the tokens hereof to be Antiquity, Unity, Universality, Succession, etc. as doth Stapleton 
b In his Fortress. , Bristol 
c In his Motives. , Bozius 
d De signis visib. cc. , Hill 
e In his Quartron. , and Alabaster 
f In his Motives. .  
2. Of the Brownists, who make discipline (and that too of their own devising) such an essential argument of the visible Church, as they think, where that is not, the Magistrates there be tyrants, the Ministers false prophets, no Church of God is, Antichristianity doth reign 
g R.H. in Psal. 1.22. Bar. disco. p. 86. Ans. to M. Cartw. letter, p. 13. .  
3. Of the same Brownists, and Barrowists, who neither allow frequenting of Sermons, and ministering of the Sacraments, nor have any Sacraments administered among themselves 
h Alison. consu of Green & Bar. p. 133. 116 .  
4. Of the Family of Love, which have in utter contempt and derision, both the Preachers, and the Sacraments, scornfully terming the Preachers, Scripture learned men 
i H N. Evang. c. 33. sect. 11. , Ceremonial, and Letter-Doctors 
k Fam. letter to the B. of Roch. , and the water at Baptism, Elementish water 
l H. N. Evang. c 13. sect. 56. .  
Neither do we approve them, who for the visible, and external, put down invisible, and spiritual tokens of the visible Church, as Faith in Christ jesus, and Love towards the Saints, which thing I. K. doth 
m In his confut. of Pop. L. 4. b. .    

6. Proposition.  
The visible Church may, and from time to time hath erred, both in doctrine and conversation.  

The proof from God's Word.  
Had not this been most true, it had never been avouched both by our Saviour Christ, and Saint Paul.  
Our Saviour saith unto his Disciples concerning doctrine, Take heed, etc. 
a Matth. 24.4.  Believe it not 
b Ibid. v. 23, 26. .  
Beware of the leaven of the Pharises, and of the leaven of Herod; even of the doctrine of the 
c Mark. 8.15.  Pharises, and Sadduces 
d Matth. 16.11. .  
Many shall be deceived 
e Matth. 24.11. , yea the very Elect, if it were possible 
f Ibid v. 24. .  
Shall he find faith on earth 
g Luke 18.8. ?  
And concerning conversation, and manners, he prophesied that iniquity shall be increased, and the love of many shall be cold 
h Matth. 24.12. .  
Saint Paul writeth touching doctrine, that  
We know in part 
i 1 Cor. 13.12. .  
Antichrist sitteth in the Temple of God 
k 2 Thess. 2.4. , etc. whose coming is by the working of Satan, with all power, and signs, and lying wonders, and in all deceivableness, among them that perish, because they received not the love of the truth, that they might be saved: and therefore God shall send them strong delusion, that they should believe lies 
l Ibid. v 9, 10.11. .  
Beware of dogs, beware of evil workers, beware of concision 
m Phil. 3.2. .  
And touching conversation:  
Restore, etc. lest thou also be tempted 
n Gal. 6.1. .  
I do not the good thing, which I would, but the evil which I would not, that do I: if I do that I would not, it is no more I that do it, but the sin that dwelleth in me 
o Rom. 7.19, 20 .  
There is a fight even in the best men, & members of Christ 
p Ibid. v. 23. .  
Besides, that Churches visible, and glorious have erred, it appeareth evidently by the superstition, heresies, yea, and Atheism now reigning at jerusalem, Alexandria, and Antioch.  
This with us the Churches in their confessions do acknowledge 
q Confess. Helu. 2. Saxon. ar. 11. Wittemb. ar. 32. Suev. ar. 15. .   

Errors, and adversaries unto this truth.  
The Premises will not be granted for true, neither by the Papists, which maintain that in faith & doctrine, the Church, meaning thereby the visible Church 
a Test. Rhem. an. 2 Thes. 2.4 , whose Rector is the Pope of Rome 
b Ibid. an. 1 Tim 3.13. , never erred 
c Ib. an. Eph. 5.24. , never hath erred 
d Ib. an mark p. 264. Gab. B●el. l. 4. hist. 6. quaest. 2. , and never can err 
e Ibid. an. 1 Tim. 3.3. c●tech. Trid. in exposit. Symb. Apost. Coster. enchirid. controvers c. 3. de summo. Pont. p 36. . Nor yet by those which say the Church cannot err for manners, such were the Donatists, and are the Anabaptists with the Family of Love 
f See of this art. prop. 1. .    

3. Proposition.  
The Church of Rome most shamefully hath erred in life, ceremonies and matters of faith.  

The proof.  
IVstly is the Church of Rome condemned of us, and all Churches reform, because she hath erred, and still very badly every way doth offend.  
1. In life. For,  
At Rome the harlot hath a better life,  
Then she that is a Romans wife 
a W. Thomas hist. of Italy. .  O Roma, à Roma quantum mutata, vetustaes? Nunc caput es scelerum, quae caput orbis eras. 
If ye spell Roma backward: (saith I. Bale) ye shall find it to be Amor: Love in this prodigious kind. For it is a preposterous Amor, Love out of kind 
b Acts of the Eng. votaries, 2. book praef. . Hence the pasquill Poets: 
Roma quid est? Quod te docuit praeposterus ordo.  
Quid docuit? jungas versa elementa, scies.  
Roma, Amor est: Amor est: qualis? Praeposterus. Vnde hoc?  
Roma mares, Noli dicere plura: scio.  Again. 
Roma vale; vidi, satis est vidisse. Revertar,  
Cum Leno, aut meretrix, Scurra, Cynaedus ero.   
2. In ceremonies, which are in number infinite. Gerson writeth how diverse men have run into desperation; others have killed themselves, finding that they were not able to keep and perform the ceremonies of the Romish Church 
c Confess. Aug. ar. 4. .  
For use also they are vain, & impious: as their leading up and down of an Ass on Palm Sunday, their battering of hell, their burial of the Cross, etc. yea, and damnable, because Romish ceremonies are held both necessarily to be observed, as well as the Laws of God 
d Eckius enchir de hum. con axiom 2. , and also to merit heaven. For sins venial (say the Rhemists) be taken away by sacred Ceremonies 
e Test. Rhem. an. marg. 258. .  
3. In doctrine. For proof hereof, see the Popish errors in every article almost, if not proposition of this book.  
Again look we unto the head of the Antichristian Synagogue, and we shall find that of them,  
Some have been Conjurours, Sorcerers, and Enchanters; as were Pope Martin 2. Silvester the second and third, Benedict. 8. john 19, 10, 21. Sergius 4. Gregory 6. and 7. and such were all the Popes (even 18. for number) from Silvester the second, until Gregory the seventh 
f Cyp. Valera in his Treatise of the Pope, &c out of Cara. Benom. .  
Some Heretics. For Siricius, Calixtus, Leo 9 and Paschalic condemned the marriage of Priests; Liberius was an Arrian; Marcellinus, an Idolater; Honorius a Monothelite 
g Cath. Apol. 2. part p. 93. Test. Rhem. an. Luc. 22.31 .  
john the 22. held many errors, whereof W. Occam wrote a book 
h Biblioth. Simleri. , one whereof was, that the souls of the wicked should not be punished, till the day of judgement.  
Pope john the 23. denies the soul's immortality 
k B. Jewel def. fol 6 5. . 
i Gerson. ser. 1. Pasch.   
And some worldly, profane, and devilish Atheists. For Sixtus 4. builded a Male stews 
l Acts & Mon. .  
Paul 3. received a monthly pension for 45000. whores at Rome 
m D. Spark against Id. Albine, p. 399. .  
Leo the 10. made a Fable of the Gospel of Christ 
n Smeton contra Hamilt, p. 104. .  
Hence it proceeded, that  
Rome hath been called Babylon, both by S. Augustine 
o De civet. Dei, lib. 18. , and Hierome 
p Praes. lib. de Sp. S. , and by Pope Pius 5. was said Magis Gentilizare, quàm Christianizare: rather to Gentilize, or to be a City of Heathens; rather then of Christians 
q Chr. Franck. praef. ad Paradox. .  
St. Bernard said how the Romans in his time were hateful unto heaven and earth, yea and hurtful unto both, wicked against God: rash against holy things, and seditious among themselves 
r De consid. ad Eugen. .  
Genebrard (himself an Antichristian Romanist) writeth that 50 Popes successively and within the space of 150 years, departed from the virtue of their Elders, and shown themselves Abjurers of Christianity, and Apostates, rather then Catholic Bishops 
a Chron. lib. 4. p. 817. .  
The Pope was proclaimed Antichrist at Rheims by the Council there, under Hugh Capet 
b Arnolph. in Con●. Rhem. inter opera Bernardi. .   

Errors, and adversaries unto this truth.  
What the Papists are then, it appeareth, whose doctrine (as hath been shown) is, that the Church of Rome neither hath nor can err.  
Erraverunt aliae ecclesiae (saith Di. Stella) other Churches, as Antioch, Alexandria, Constantinople, etc. have erred, sed nunquam ecclesia Romana, but the Church of Rome never yet erred 
c Stella in Lu●a 9 fol. 430. .  
Id constanter negamus (saith Costerus the jesuite) we constantly deny, that Christ his Vicars, and Peter's successors, the Bishops of Rome; have either taught heresies, or can propound errors 
d E●chirid. controvers. c. 3. de summo Pontif. p. 136. .  
God preserveth the truth of Christian Religion in the Apostolic Sea of Rome 
e Test. Rhem. an. Matth. 23 2 , and it is not possible that the Church (meaning the Church of Rome) can err, or hath erred at any time, in any point, say the Rhemists 
f Ibid. an. mar. p. 164. .     

20. Article. Of the authority of the Church.  
1 The Church hath power to decree Rites or Ceremonies 2, and authority in controversies of faith. And yet it is not lawful for the Church 3 to ordain 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 7 besides the same, 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 ordain what rites, or ceremonies she will.  
3. The Church hath authority to judge, and determine in controversies of faith.  
4. The Church hath power to interpret, and expound the Word of God.  
5. The Analogy of faith must be respected in the exposition of the Scripture.  
6. The Church is the witness, and keeper of Gods written Word.  
7. The Church may not enforce any thing to be believed, as necessary unto salvation, that is either contrary, or besides the Word of God.   

1. Proposition.  
The Church hath power to decree rites, or ceremonies.  

The proof from God's Word.  
THE Church's authority to decree rites, or ceremonies, is warranted in the Word of God, first by the example of the Apostles, who did ordain rites and ceremonies: among other things, that  
In the Church men should not be covered 
a 1 Cor. 11.4, 7, 14, etc. .  
Women should keep silence 
b 1 Cor. 14.34. , and be covered 
c 1 Cor. 11.5. .  
A known tongue understood of the common auditory, should be used 
d 1 Cor. 1.24. , with other things 
e 1 Cor. 22.2, 3, 4. . Next, by the general and binding commandment of God himself, who at all times will have every thing in the Church to be done unto edifying 
f 1 Cor. 14.26. , honesty, and by order 
g Ibid. v. 40. , as being not the author of confusion, but of peace 
h Ibid. v. 33. .  
All Protestant Churches confess the same 
i Confess. Helu. 1. ar. 13. & 2. c. 22, 23, 24. Basil. ar. 10. Bohem. c. 15.17. Gal. ar. 32. Belg. ar. 32. Aug. ar. 4.57.15. Saxon. ar. 20. Suev. c. 8.14. Wittemb. c. 27.31. .   

Errors and adversaries unto this truth.  
This power being given by the supreme Authority unto the Church, they do greatly offend, which do condemn either generally all, 
d R H. on Psal. 122.  or particularly some rites, and ceremonies orderly, and lawfully established: of the former sort are,  

e Such a one was that Scottish Minister, which said unto the head of K. james, how he would hold conformity with his Majesty's ordinances for matters of doctrine, but for matters of ceremony, they were to be left in Christian liberty unto every man. This D. Barlow reporteth in the sum of the Confer. p. 21.  1. The Family of Love, who say of themselves, how they are a free people 
a H N. Sp. land. c. 31. ss 6. , in bondage unto no creature, nor to any created thing 
b Ibid. cap. 40. sect. 7. , they have no several dissenting, or variable religions, or ceremoniesc.  
2. The Brownists, who teach that every Christian is to join himself unto that people, among whom the Lords worship is free, and not bound, or withholden with any jurisdiction of this world.  
3. The Puritants, whereof some would have all matters of ceremonies to be left in Christian liberty unto every man.  
Others would have both temples to be left without Service, Sermons, and Sacraments: and Princes to ●e scared with the fear of uproars, and sedition; and all because they would be freed from the obedience unto ceremonies, not impious of themselves, imposed by the Church: the Father of these men was Illyricus, of whom Melancton writeth 
f Ep. ad Pium. Lect. p. 455. ,  
Of the latter kind, be  
1. The Family of Love again, who utterly dislike our Churches, or Temples, also our Liturgies, and forms of serving our God, and finally our designed times of meeting together for the worship of God.  
Our Churches they blasphemously term common houses (and so we term Brothelhouses or the stews 
g H. N. Speland c. 5. l 5. .)  
Our Liturgies, and manner of serving of God, they call foolishness of taken on services 
h Ibid. , false & seducing Gods services 
i H N exhor. c. 15. sect. 2, 3. , of no man to be ordained 
k Ib. cap. 16. sect. 14. , nor to be obeyed, or used, when they are established 
l Ibid sect. ●● ; with these join the Brownists, who do write, that to have Liturgies and forms of common prayer, is to have another Gospel, and another Testament 
m Barrowes ref●t p. 244. .  
Our Sabbaths they contemn, yea they condemn, for they say, There aught to be no Sabbath day 
n Zispl. H. 8. ●. : Our Sabbatarians go not so fare, yet come they near unto these Familists, when they divulge, that  
The Church hath no authority; ordinarily, and perpetually to sanctify any day, but the seventh day; which the Lord himself hath sanctified 
o D. B doct. of the Sab. 1. bo●ke, p. 31. .  
The Church cannot take away this liberty of working six days in the week 
p T.C. 1. replic. p. 120. . These assertions are against all holy days lawfully established. Barrow yet goeth further than do these men, for he saith how the observing of times, as it is in our Church, is an error fundamental 
q Bar. ref. p. 36. .  
They also be alike culpable, who approving some rites and ceremonies, do yet tie the Church, or people of God, to the observation of the ceremonies, either Mosaical, as many have done, and do 
r See art. 7. prop. 3. , or of the Romish Church as do the Papists 
s Conc. Trid. sess. 7. can. 13. , and the half Papists, the Family of Love 
t H.N. euang. c. 3 ●. sect. 1. .  
Finally, they are out of the way, which think that either one man, as the Pope: or any certain calling of men, as the Clergy, hath power to decree, and appoint rites, or ceremonies, though of themselves good, unto the whole Church of God, dispersed over the universal world.    

2. Proposition.  
The Church may not ordain what rites, and ceremonies she will.  

The proof from God's Word.  
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 she will. For she must decree none which be,  
Either for their own nature, impious, like the ordinances, manners, and idols of our fore fathers 
a Walk ye not in the ordinances of your fathers, neither observe their manners, not defile yourselves with their idols. Ezek. 30.18. : teachers of vanity 
b Ier 10.8. , and of lies 
c Heb. 3.10. .  
Or for use, superstitious: like the brazen Serpent, which King Ezechiah broke in pieces 
d 2 King. 18.4. .  
Or for their weight, over-heavy, and grievous to be borne; like the jewish constitutions 
e Ye lad men with burdens grievous to be borne, Luke 11.46. Why tempt ye God, to lay a yoke on the Disciples necks, which neither our fathers, nor we were able to bear? Acts 15.10. Why as though ye lived in the world, are ye burdened with traditions? Col. 2.20. .  
Or for their worthiness, in the eyes of the ordainers, either of equal price, or of more account than the very ordinances of God, so as for the performance of them, the laws of God must be left undone; such were many of the Pharisaical rites, and traditions 
f Ye lay the Commandment of God apart, and observe the traditions of men, as the washing of pots, and of cups, and many other such like things ye do, Mark. 7.8. Ye reject the Commandments of God, that ye may observe your own traditions, etc. making the Word of God of none authority, by your traditions which you have ordained, Ibid. 9.13. .  
Or against the liberty of Christians, and to the entangling of them again with the yoke of servile bondage 
g Stand in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage, Gal. 5.1. .  
Or last of all, any way contrary to the Commandments, Word, and Will of God 
h Every plant, which my Father hath not planted, shall be rooted up, Matth. 15.13.11 Cor. 14.14. .  
But the rites, ceremonies, and constitutions of the Church they must make altogether, and tend both to the nourishing, and increase of love, friendship, and quietness among Christians, and also to the retaining of God's people in the holy service, worship, and fear of God, according to the rule of the Apostle afore mentioned, Let all things be done honestly, and by orderi.  
All Churches reform consent hereunto 
k Confess. Helu. 2 cap. 1. Gal. ar. 33. Belg. ar. 33. August. ar. 7. 15. Sax. ar. 20. Wittemb. ar. 35. Suevica. c. 14.    

The Errors and adversaries unto this truth.  
The premises being as they are, most true, most false than is it which the Papsts do publish, viz. that  
The Church hath power to change the Sacraments ordained even by Christ himself 
Conc. Trid. ●st. 5 cap. 2. .  
Whatsoever the Apostles, and Rulers of the Church command, is to be kept, 
a Test. Rhem. an. mark p. 336.  and obeyedb.  
The authority of the Church is greater than of the Sacred Scripture 
c Confess Patrocemen. 15. .    

3. Proposition.  
The Church hath authority to judge, and to determine in controversies of faith.  

The proof from God's Word.  
AVthority is given to the Church and to every member of sound judgement in the same, to judge in controversies of faith; and so in their places, to embrace the truth, and to avoid, and improve Antichristianity, and errors; and this is not the private opinion of our Church, but both the strait commandment of God, himself particularly unto all Teachers ᵃ, and hearers 
b 
Cast away profane, and old wives fables, 1 Tim 4.7.  
O Timothy, keep that which is committed unto thee, 1 Tim. 6.20. A Bishop must, etc. hold fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improve them that say against it, etc. Tit. 1.9, etc. Hear not the words of the prophets that prophesy unto you, and teach you vanities: they speak the vision of their own heart, and not of the mouth of the Lord, jer. 23.19. Beware of false prophets, Matth. 7.15. Beware of dogs, beware of evil workers, Phil. 3.2. The sheep know the shepherd's voice, and they will not follow a stranger, but they fly from him: for they know not the voice of strangers, john 10.4, 5. Be not carried about with diverse and strange doctrines, Heb. 13.9. Beware lest you be also plucked away with the error of the wicked, and fall from your own steadfastness, 2 Pet. 3.17. If there come any unto you, and bring not this doctrine, receive him not to house neither bid him, God speed, 2 john 10. If any shall say unto you. Lo, here is Christ, or there, believe him not. For there shall arise false Christ's and false prophets, Matth. 2.4.23.24. I speak unto them which have understanding, judge ye what I say, 1 Cor. 10 15. Try all things, and keep that which is good, 1 Thess. 5.21.  , of God's Word, and generally unto the whole Church ᶜ, and also the judgement of our godly brethren in foreign countries 
d Confess. Wittemb. ar. 32. Sucviar. 15. .   

The errors and adversaries unto this truth.  
Unsound therefore in judgement are the Papists. For first, they maintain,  
That the Pope of Rome hath the power to judge all men, and matter, but may be judged of no man 
a Dist. 40. c. Si Papa. , to decree (without controlment) against the Epistles of S. Paul 
b C●●. Ruinus ; to dispense even against the new Testament 
c Panorm. fixtra de divortris ; and to give the sense, and meaning of the holy Scripture, to which sense, or interpretation of his, all and every man without contradiction, must yield, and obey 
d H●rvae● de potestate Papae. .  
Next they publish, and hold, that the power to judge of religion and points of doctrine is, either in Bishops only, as some of them do think 
e The mysteries of religion are committed to the trust of Bishops, p ●bi tantum solendum est; q●nd ad m●●● f●●ma●, & vitam per●●net, the common people are only to know that which pertaineth unto ●anne is, and good behaviour, saith Friar La●●nc: a Villavincence, de foreman conci●●. lib. 1. cap. 10. Nec gratia, nec 〈◊〉 ●or a i●●a v●rtus ●o qu●enda●st in memoe i●, vel minist●● Ecclesie, gr●●ter publican professionem sid. i● It is sufficient for the members, and Ministers of the Church, to make open profession of the faith, more is not required of them, neither grace, (to judge of doctrine) nor any other inward virtue, saith Petru● à So●●, 4 Ter●. ca ●●de Ec. The common and faithful people may in a generality refuse, and forsake all new doctrine, dissenting from that which they have learned and embraced. Non autem ut doctrinam in particulari, ex causis & fundam m●●●● s●●s examini ●t, sic proprio iudicio discu●●nt quid ●rum, quid sassum sit: But they have none authority to examine any doctrine in particular from the very causes, and grounds, and thereby search out what is true, what false; quod proprium est Ecclesinum ●●ag ●●●is, this they must leave to the masters of the Churches, to whom properly it belongeth saith Stapl ; or in their Clergy only, as others deem 
An●d●ae van Matth 7. , and in the Church of Rome only, as all of them suppose 
g Sacrae scripturae ●●●sus na●vus & indubitatus a● eccl●si● 〈◊〉 a est p●●n●dus (saith the forementioned Pe●rus à So●●) The native, and true sense of the sacred Scripture, is to be fetched from the Catholic Church (of Rome) Ass●r, ●●●th de E●c. The whole Church throughout the world knoweth, that the holy Church of Rome hath power to judge of all matters, n●que cuiquam ●ebit de eius judicio iudicare ●●●the● is at lawful for any man to give any sentence of her judgement. ●●la 9 q C●n●●ia. .    

4. Proposition.  
The Church hath power to interpret, and expound the Word of God.  

The proof from God's Word.  
TO interpret the Word of God, is a peculiar blessing, given by God only to the Church, and company of the faithful, though not to all, and every of them: For  
No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him 
a Matth. 11.27 .  
It is given to you to know the secrets of heaven (saith our Saviour) unto his disciples, but to them it is not given 
b Mark. 13.11. .  
The manifestation of the Spirit is given to every man to profit withal. For, to one is given by the Spirit, the Word of wisdom, etc. and to another, prophecy 
c 1 Cor. 12.7. .  
If any thing be revealed to another, that sitteth by, let the first hold his peace, saith S. Paul unto the Church at Corinth 
d 1 Cor. 14 30 .  
Ye have an ointment from him that is holy, and ye have known all things, &c ye need not that any man teach you, saith the Apostle john 
e 1 john 2.20, 21, 27. .  
Hereunto subscribe the Churches in Helnetia 
f Confe. Helu. 2 cap. 2. , Wittenberg 
Confess. Wit tomb. c●p. 30. , Boheme 
h Confess Bohe cap. 1. .   

The Errors and adversaries unto this truth.  
Many & sundry are the adversaries unto this truth, whereof  
Some think, that to expound the Word of God, is so easy a matter, as any Student, endued with a good natural wit, by diligence and industry of his own, may do the same.  
Some teach, how to interpret the Scriptures, is too hard a thing for any mortal man to attain unto: so did johannes de Wassalia 
a Aeneas Syl. , and do many Anabaptists.  
Some, though they acknowledge that diverse have the gift to open the sense of God's Word; yet that some, say they, are not the known Preachers, and writers in the reformed and Christian assemblies, whom the Family of Love, in scorn do term the Scripture-learned. For saith the said Family, It is mere lies, & untruth, etc. whatsoever the Scripture-learned, through their knowledge out of the Scriptures, institute, preach, and teach 
b H.N. euang. c. 33. sect. 11. 12. 13. . They preach the letter, etc. but not the Word of the living God 
c Idem. i. ex. hor. cap 16. sect. 18. , but themselves only have that gift, neither every one of the Family, but the illuminate Elders. For to them it is, given to know the truth 
d Idem in his Prov. c. 21. sect. 2. , and they are the Elders of the Godly-understanding, and of the manly-wisedome, the 
e Sp. land. cap. 7. sect. 10.  Primates or principals in the light 
f 1 Exhor. cap. 14. sect. 1. .  
Some do suppose, that to interpret the holy Scriptures, is not so much a special gift of God upon some chosen persons, as an ordinary power annexed to the state, and calling of Popes, Bishops, and Clergy men 
g See the proposit. next immediate, aforegoing. .  
Others be so fare from giving the people of God, not being of the Clergy, power to expound, as they will not suffer them to read, nor so much as to have the Scriptures by them in a vulgar tongue, except it be their own most corrupt, and barbarous translation, which but of late years neither, and that in part too, is granted by the Papists; but in place thereof they thrust upon the Laity, their most idolatrous, and blasphemous Festivals, Legends, Rosaries, Horaries, and Psalteries of our Lady, as falsely they called her.    

5. Proposition.  
The analogy of faith must be respected in the exposition of the Scripture.  

The proof from God's Word.  
FOrasmuch as no prophecy is of any private motion 
a 1 Pet. 1.20. , and whatsoever interpretation man giveth, if it agree not to the analogy of faith, which St. Paul gave in commandment to be observed 
b Rom. 12.6. , is 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.  
The Churches reform approve this assertion by their subscriptions 
c Confess. Helu. 1. ar. 2. & 2. c. 2 Gal. 1. ar. 7. Sax. ar. 1. Wit. c. 30, 31, 33. Suev. ar. 1. .   

Errors, and adversaries unto this truth.  
Of another judgement are many. For  
Some do think, the Scripture may be expounded in what sense, and to what purpose men list, as the Pharises 
a D. Iren. l 4. cap. 2 5. , the Severians 
b Euf. eccl. hist. lib. 4. c. 29. , and Papists, among whom there be which from this opinion do term the most holy Word, and Scriptures of God most reproachfully, A shipman's hose, a Leaden rule, a Nose of wax 
c Pighius controver. 3. de Ec. & Hierac. l. 3. c. 3. Lindan. praef. Cens. Colon. .  
Some do mislike all interpretations, & written Commentaries upon the Scriptures, as unnecessary, and vain, such were Servetus, Valdesius, Coranus, with others of late years 
d Beza. epi. 59 , and are the Libertines, Sowenkfeldians 
e Ibid. , and Family of Love 
f H.N. 1. exhor. cap. 16 sect. 4. .  
Some depend wholly upon visions, and revelations, as did the Enthusiasts 
g Th●●d. haeret fab. l. 3. , Nicholas Storch.  
Thomas Monetarius, the Anabaptists 
h D. Mayor. in Dom. 8. Post. trinit homil. fol. 440. , and our late English reformer Hacket 
i Arthing. sedu. p 17. .  
Some dislike of the literal, and refer the Allegorical sense of the Scriptures; and thereby device what them list, most monstrously from the Word of God; as did the Origenists, and do the Libertines 
k Calv. contra Anabap. , and Family of Love; hence teaching one the other, that the spiritual understanding is the Word of God, and that to embrace the literal sense, is to commit Idolatary 
l Allens conf. .  
Some of every place of Scripture will have an exposition both Analogical, Allegorical, Historical and Moral, as the curious Thomists, and Monks.  
Some are addicted to an interpretation, which they call mystical and prophetical, as Brocardus Morelius, and others.  
Some are of mind that the Gospel, or Evangelicall Word cannot be committed to letters, and writing, saith Lindanus 
m Lib. 2. c. 2. .  
Some do think (as afore also hath been showed) how that is the odd, and only true sense of the Scriptures, which is made and given by the Church 
n Haeretici Scripturarum cognitionem, & intelligentione extra Ecclesiamponunt: nos autem (Papistae (volumus Ecclesiae Romanae esse annexam, nec ab ea separari patimur. Stapl. antid. Euang. in joan 19 21. p. 418 Sicut Christo judaei. sic nos Ecclesia (Romanae) simpliciter credere debemus, saith Stapleton, Antid. in Luc. 10.16. When the authority of the Church leaveth the holy Scripture then are they of no more account, than Aesop's fables W●lf. Herman , and Pope of Rome 
o Si Papam qui Christi vicarius est, ac cius omnimodam potestatem habet in terris, consulerent non erra●ent haeretici (saith Stella in Lucaeus.) fol. 499. .  
Some do maintain, that as the Church in time doth alter: so the interpretation of the Scripture also therewithal doth vary, whereby that which in the Apostles time was a truth, in these days shall be a falsehood. In which error was Cardinal Cusanus 
p Cusan. ad. Bohemos, epist. 2. .    

6. Proposition.  
The Church is the witness, and keeper of Gods written Word.  

The proof from God's Word.  
THough the Church hath authority to hear, and determine in controversies of faith: yet hath the Church power, neither to judge the Word of God, nor to judge otherwise then God's Word doth judge. For it is said to the Church and people of God.  
I beseech you brethren, mark them diligently, which cause divisions, and offences, contrary to the Doctrine which you have learned, and avoid them 
a Rom. 16.7. .  
Hear him 
b Math. 17.5. , To him give all the Prophet's witness 
c Acts 10 43. .  
Search the Scriptures 
d john 5.39. : whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God 
e 2 john 5.9. .  
Ye are, etc. built upon the foundation of the Apostles, and Prophets 
f Eph. 2.19. .  
And of the holy Scriptures.  
Thy word is the truth 
g john 27.17. . They have Moses and the Prophets let them hear them 
Luke 16.29. , saith our Saviour Christ.  
We have also a sure word of the Prophets, saith Saint Peter 
i 2 Pet 1.19. .  
And Saint Paul: The whole Scripture is profitable to teach, &c 
k 2 Tim. 6.16, 17. .  
If any man teach otherwise, and consenteth not to the wholesome words of our Lord jesus Christ, he is puffed up, and knoweth nothing &c 
l 1 Tim. 6 3, 4. .  
And so with us the other Churches conceive both of the Scriptures, and Church 
m Confe. Helu. 2. cap. 1. Bohe. cap. 1. Gal ar. 5 Belg. ar. 7. Wittemb. ar. 30 31, 32 Sax. are 11. , yet all of us do grant, that the Church as a faithful witness may, yea of necessity must testify to the world, what hath been the doctrine of God's people from time to time, and as a trusty Recorder is to keep, and make known what the Word or God, which it hath received, is, which truly hath been performed afore the Word was written by the Patriarches, and after the same was committed to writing, before Christ his incarnation, by the jews, in Christ his life time 
n Luke 4.17. , in the Primitive Church 
o Acts 13.27. Acts 15.21. 2 Cor. 2.15. 2 Cor. 8.18. : From the Apostles time, by the godly Christians thorough out the world.   

Errors and adversaries unto this truth.  
Be it fare therefore from us to think, which the Papists do not stick to write, and say, namely, that  
The Church is to judge the Scriptures, and not the Scriptures the Church 
a Jo. Maria Verract●s. Pighius in controvers. de Ec. .  
The Scripture is not of the essence of the Church: Because without it a Church may be, though not very well. So said Card. Cusan 
b Card. Cusan ep. 2. ad Bohe. .  
The Scripture, because (in their opinion) it is unperfect, cannot: obscure, may not: ambiguous, ought not to be the judge. So Lindan 
c Lind. l. 1. c. 1. , Latomus 
d Contra Bucer. , Petrus à Soto 
e De S. Scrip. , Pighius 
f Eccl. Hierar. l. 1. c. 4. , Coster 
g Enchir. de. S. Scrip. c. 1. , etc.  
He is an heretic that cleaveth to the Scriptures. So said jacobus Hoestratus.  
Again, the careful keeping of the holy Scriptures by God's people from age to age, and time to time, declareth first, how the mother Church of Rome, is not the only keeper of the holy writ; and next, that cursedly they do offend, which either as greatly esteem the Ethics of Aristotle, as the Commandments of God, the Odes of Pindar, as the Psalms of David 
h Aug. Polit. , the works and books of men, as the writings of God, which the Council of Trent doth 
i Ses. 4. : or before, and above the Scripture prefer unwritten Traditions. Hence Petrus à Soto.  
Tradition (saith he) is both more ancient, and more effectual than the holy Scripture 
k Conf. Cath. de Eccles. : and Lindau, The Scriptures would be of no validity, neither had continued till this day but for traditions 
l L●nd. l. 1. c. 4, 5. .    

7. Proposition.  
The Church may not enforce any thing to be believed, as necessary unto salvation, that is either contrary or besides the Word of God.  

The proof from God's Word.  
Ye shall put nothing unto the Word which I command you, neither shall ye take aught therefrom 
a Deut 4.2. .  
Put nothing unto his words, lest he reprove thee, and thou be found a liar 
b Prov. 30.6. .  
Though it be but a man's covenant, when it is confirmed, (yet) no man doth abrogate it, or addeth any thing thereto 
c Gal. 3.15. .  
If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall diminish of the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy City, and from those things which are written in this book 
d Rev. 22.18, 19 .  
And so witness with us the Churches reform 
e Conf. Helu. 1. ar. 4. & 2. c. 2. Basil. ar. 10. Bohem. cap 1. Gal. ar. 5 Belg. ar. 7. Saxon. ar. 1. Wittemb. c. 30.33. Sucvica. ar. 1. .  
Whatsoever also is grounded upon Gods written Word, though not by our common, and vulgar terms to be read therein, we do reverently embrace, which maketh us for doctrine to embrace the Consubstantiality of our Saviour with the Father, and the holy Ghost, which the Arrians would not; a Trinity of persons in the Godhead, which the Sabellians would never do: the justification by faith only, which the Papists will not; the Baptism of Infants, and young children, which the Anabaptists dare not: and for discipline, not to refuse, of Church officers, the names; Archbishops, patriarchs, Primates, metropolitans, Suffragans, Parsons, Vicars, etc. of Ecclesiastical censures the terms; Suspension, Excommunication; of Ceremonies, none at all which tend either unto order, comeliness, or edification.  
But from the heart we abhor in matters both of doctrine, and discipline, whatsoever either agreeth not with the Canon of the Scripture, or is not grounded thereupon.   

Errors, and adversaries of this truth.  
Hence detest we both all the old heretics, and their fancies, with the new prophets of Basilides, the manifestation of Martion; the mysteries of the manichees, the jobelaea of the Scythians, the Symbonia of the Achontikes, the Cabasa of the jews; the Koran of the Turks: and also all new heretics, and Schismatics with all their cursed opinions, as first the Anabaptists, and namely the Libertines, and Davigeorgians, and Family of Love, and all the codeified Elders thereof, as Henry, Nicholas, Eliad, Fidelitas, Christopher victual, Theophilus, the Exile, and the rest.  
Next the Papists, whereof  
Some have commanded that all the Pope's Decrees should be taken, as confirmed by the mouth of God himself: so did Pope Agatho the first 
a Gra. d. ●. 16. Sic. .  
Some writ (as Busgradus) that if the Pope believe there is no life to come (as some Popes have done) we must believe it as an Article of our faith.  
Some say, if the Pope carry innumerable souls with him unto Hell, yet he may not be judged: so did the Pope Boniface the eighth 
b Decr. lib 3. cit. 2. Crantz. lib. 8. c. 36. .  
Some, as Bellarmine conclude, that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the universal regiment of the Church 
c Bellarm. de Pontif Rom. l. 2. c. 12. .  
Others, as the jesuites, persuade their Catholics, that the King of Spain, & their Catholic faith are so linked together, as it is become a point of necessity in the Catholic faith, to put all Europe into the hands of the said King, otherwise the Catholic religion will be utterly extinguished, and perish 
d Spa●. dis. of the Eng. jes. d. 7. .  
Others of them have published a new Gospel, called Evangelium aeternum, & Spiritus Sancti, which they say doth so far excel the Gospel of Christ, as the kernel surpasseth the shell, the Sun the Moon, and light darkness. The author whereof was one Cyrillus a Carmelite.  
And lastly the Puritans, and all the speculations of Brown, Barrow, Greene, Penry, Marprelate, T.C.E.G.R.H.A.C.I.B. with the new Sabbatarians, and their fancies.     

21. Article. Of the authority of general Counsels.  
General Counsels 1 may not be gathered together without the commandment and will of Princes. And 2 when they be gathered together (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit, and Word of God) they may err, and 3 sometimes have erred, even in things pertaining unto God: whorefore 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 Scriptures.  

The Propositions.  
1. General Counsels may not be gathered together, but by the commandment, and will of Princes.  
2. General Counsels may err.  
3. General Counsels have erred, even in things pertaining unto God.  
4. The things ordained by general Counsels, are so fare to be embraced, and believed, as they are consonant to God's holy Word.   

1. Proposition.  
General Counsels may not be gathered together, but by the commandment of Princes.  

The proof from God's Word.  
GReat is the power, and authority of Kings and Princes, by the Word of God. For as the defence of Religion is committed unto them: so must they see that all men do their duties. That these things the better may be performed, they are, as just occasion is offered, not as men, under the power of others, to summon, but as supreme governor's, within their own territories, and dominions, to command all sorts of men to meet together, and that either to the implanting of the truth where it is not; or to the suppression of sin, errors, idolatry, and superstition, where, or in whomsoever it doth arise, or is rooted. Such Counsels were holden, both in the time of the Mosaical government, by the commandment of the most godly Kings, David 
a 1 Cor. 3.1, 2. , Solomon 
b 1 King. 8.1. , Asa 
c 2 Chr. 15.9. , Ezechiah 
d 2 Chr. 29.4. , and josiah 
e 1 Chr. 34.29 , and since the Gospel hath been received into Kingdoms, and Commonweals by Christian Princes Kings, and Emperors, who gathered Counsels both General, as the Nicene was by Constantine the Great 
f Ruffi l. 10.1. 1. Eus. de vita Const. l. 3. c 9 . The Council of Constantinople, by Theodosius the elder 
g Theo. l 5 c. 6. . the Council of Ephesus, by Theodosius the younger 
h Euang. l 1. c. 2 , the Council of Chalcedon, by Marcian 
i Leo ep. 43.53 , and Nationall, and Provincial: so the Council at Frankford, Rheims, Turon, Arelot, and Moguntia, by the will and commandment of Charles the Great 
k Aventin. Carr●●z●. summa Conc. Carion. lib. 3. , at Marison, by Gunthranus 
l Turon. l. 8. c. 10▪ , at Paris, and Orleans, by the direction, and appointment of Childeb●rt 
m Magdeburg eccl hist. Con. 6. cap. 9 , were kept and holden.  
And never yet had there been a Council, either General, or national, or whatsoever (I only except the counsels held by the Apostles and Apostolical men in a troublesome state, and time of the Church, there being then no Christian Princes and Emperors to countenance the truth) neither begun, or ended, to the glory of God, but it hath been, I say, not called only, but confirmed also by some godly Emperor, King, or Queen. This in effect is granted by all reformed Churches 
n Conf. Helu. l. ar. 26. & 2. c. 30 Bohe: c. 16. Belg. ar. 36. Saxon. ar. 23. Wittemb. c. 35. Suevica. in perorat. .   

The errors and adversaries unto this truth.  
This assertion hath been oppugned, and that diversely both by the Papists, and Puritans. For the Papists, they say,  
Emperors and Kings be the Pope his Summoners, but of themselves are no absolute and powerful commanders, and callers of Counsels 
a Hard. confut. par. 5. cap. 6. sect. 3. .  
There ought no Council to be kept, without the determinate consent of the Bishop of Rome 
b Harding. .  
No Council ever yet had firm and lawful authority, which was not confirmed by the Bishop of Rome 
c Duraeus con. Whitak. lib. 2. Cardil. in def. Concil. Triden disp. 1. .  
The Popes of Rome (and not Christian Princes) have the authority, and power of making laws ecclesiastical, and of calling Counsels 
d Test. Rhem. an. Matth. 16. .  
And the Puritans do think, that private persons without the leave, or privity of Princes, may summon assemblies about Church causes at their pleasures, and consult about the public affairs of the Church. Of this mind was Beza 
e Per placet autem mihi quod de conventu absque ulla principum, aut civitatum authoritate, privatim instituendo, scribis, Beza. epi. 68 p. 292. , and be the disciplinaries both of South 
f Witness their Classical assemblies, at Commencements, Fairs, etc. See Discipline grounds. , and North Britain 
g The approbation, or disallowance of a general assembly hath been, and should be a matter, and cause spiritual, and always cognosced, and judged by the Church, as judges competent within this Realm, say certain Scottish Ministers in their letter unto the Lords of the King's privy Council in Scotland, which letter is printed in the said Lords declaration, etc. published, an. 1606. and printed by Robert Barker. .  
Others (adversaries to both Puritans and Papists) are of mind, that were the Pope a good man (as he is nothing less) he might, and he being wicked, other good Bishops (though subject unto Kings, and Emperors) may summon Counsels at their discretion. An error of Scelneccerus 
h Analyct. pag. 35. .  
The Muscovites have a fancy, that since the seventh general Council that was, neither Prince, nor Pope, nor any other men else have power to call a general Council 
i Surius comment. an. 150 1. pag. 30. .    

2. Proposition.  
General Counsels may err.  

The proof from God's Word.  
General Counsels, consisting, first of men, who may err, nothing more easily (for all the imaginations of man's heart are only evil continually 
a Gen. 6.5. , even from his youth 
b Gen. 9.21. , but God only is true,) and all men are 
c Psal. 116.11. , yea, and every man is a liar 
d Rom. 3.4. .  
Next, of men differing in years, riches, learning, judgement, calling, and authority: whereby distractions of opinions often do arise.  
Thirdly, of many men, whereof the wicked be for number commonly the major part, and the better in outward countenance of the world.  
Lastly, of men, not all, nor always either grounded with God's holy Spirit, and Word; or gathered together in the Name of Christ: none of found judgement in Religion, do doubt but they may err.  
If Paphnutius had been absent at Nice, that Council had erred 
e Sozom. lib. 1. c. 33. .  
If Hierome had been away at Chalcedon, that Council had erred 
f B. jewel. dec. fol. 58. .  
At any time (if some be believed) be the Pope of Rome not present at such meetings, either per se, or per Legatum, by himself, or his Legate, no Council but must err 
g Rosien. contra Luther. .  
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 
h Test. Rhem. an. joh. 16.13. .   

The adversaries unto this truth.  
Therefore err do the Papists, which say that the holy Spirit is director to all Counsels, and  
That Counsels cannot err.    

3. Proposition.  
General Counsels have erred, even in things pertaining unto GOD.  

The proof from God's Word.  
Counsels both general, and particular have erred, and that in matters of Faith 
a Conf. Wittemb. cap. 33. .  
For in the holy Scriptures we find, that it was ordained, if any man did confess that jesus was the Christ, he should be excommunicate 
b john 9.22. & 12.42. , which could not be but by a Council.  
A council was gathered to suppress Christ, and his doctrine. 
c John 12.47. .  
A council consulted how they might take jesus by subtlety, and kill him 
d Math. 26 3, 4 .  

e Mark 14.53, 55.  A council sought for false witness to put him to death.  
By a council jesus was bound, led away, and delivered unto Pilate 
f Mark 15 1. .  
A council judged our Saviour Christ to be both a deceiver 
g Math. 27.63. , and a blasphemer 
h Luke 21 71. .  
A council corrupted the Soldiers, and willed them to tell a lie 
i Mat. 28.12, 13 .  
A council withstood Peter, and john: and commanded them that in no wise they should speak; or teach in the name of jesus 
k Acts 4 5, 6.18. .  
A council both caused the Apostles to be beaten, and commanded them also that they should not preach in the name of jesus 
l Acts 5.40. .  
In ancient writers of credit, we may read, how (contrary to God's Word,) by counsels, Arrianisme hath been confirmed; as by the council of Ariminum 
m D. Hieron in vita Damasi Papae. .  
By counsels the traditions, and books of foolish men, have been made of equal authority with the Word of God, as by the Council of Trent 
n Ses. 4. decr. 1. .  
By counsels hath been established both the adoration of images, as by the second council of Nice; and the Invocation of creatures, as by the Tridentine council 
o Brev. Rom. ex decr. S. ●. Concil. Trid. ●●●icu●. & edit. 5. .  
By counsels the authority of Princes hath been impaired, and the Pope, and Clergy, advanced above all earthly Princes; as by the Council of Lateran 
p Concil. Later. c. 5. apud Innocent. .  
The consideration of the premises, and the like, moved S. Hilary to call the Synod of Mediolane, The Synagogue of the malignant 
q Hilar. epist. ad Const. Imper. : and  
S. Augustine to write unto Maximinus: Neither ought I to object against thee the Synod of Nice; nor thou against me the Synod of Ariminum 
r D. Aug. contra Max. lib 3. : and  
Nazianzene openly to pronounce, that, He never saw any good end of a Council 
s Naz. ad Pro. cop. epist. 42. : and  
The French Kings Ambassador to say unto the Chapter of Trent, that scarcely any good at all, or very little, came by Counsels unto the State of Christendom 
t Orat. Synod. Legat. regis Fran. an. 1562. : and  
Cornelius Bishop of Bitonto, to break out into these words, in the face of the Council at Trent; I would that with one consent we had not altogether declined from Religion unto superstition; from faith unto infidelity; from Christ unto Antichrist; from God unto Epicurus 
u B. Jewels duf. par. 1. fol. 39 .   

The adversaries unto this truth.  
This notwithstanding, the Papists do continue in an opinion that Counsels cannot err 
x Test. Rhem. an. Joh. 16.13. .    

4. Proposition.  
The things ordained by General Counsels, are so fare to be embraced, and believed, as they are consonant to God's holy Word.  

The proof from God's Word.  
General Counsels we simply condemn not: yet do we not ground our faith upon any Council, but only upon the written Word of God.  
Therefore in general Counsels whatsoever is agreeable unto the written Word of God, we do reverently embrace; but whatsoever is contrary unto, or besides the will of God, revealed in the holy Scriptures, we do carefully avoid.  
And so are we commanded to do even by God himself.  
Whatsoever I command you, take heed you do it: thou shalt put nothing thereto; nor take aught therefrom 
a Deut 12.33. .  
Walk ye not in the ordinances of your fathers, neither observe their manners, etc. I am the Lord your God: walk in my Statutes, and keep my judgements, and do them 
b Ezek. 20 18, 19 .  
Though that we or an Angel from heaven preach unto you otherwise, then that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach unto you otherwise, then that ye have received, let him be accursed 
c Gal. 1. ●, 9 .  
And so think the Churches reform with us 
d Conf Helu. 2 c. 18. Bohe. c. 1 Gal. are 5. B●lg. ar. ●. Wittome. c. 33. .   

The adversaries unto this truth.  
Contrary hereunto are the opinions of the Papists. For of them,  
Some do think, that the decrees of Counsels do bind all nations; as Pope Hormisda decreed they should.  
Some, as Pope Gregory the great, supposed that some Counsels, and namely, the Council of Nice, of Constantinople, Ephesus, and Chalcedon 
a Greg. 1. l 1. epi. 24. & l. 2. epist. 49. , some, as Campian 
b Campian. 12●. 4. , thought that all Counsels were of equal authority with the Word of God. Others, as the Guisian faction in France, be resolved in matters of religion to follow the footsteps of their ancestors, though (Gods Word, and) a thousand Counsels decree to the contrary 
c Calvin. epist. Bulling. 1231. .     

22. Article. Of Purgatory.  
The Romish doctrine concerning 1 Purgatory, 2 Pardons, worshipping, and adoration as well 3 of images, as 4 of relics: and 5 also of 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 concerning 

1. Purgatory.  
2. Pardons.  
3. Worshipping, and adoration of Images.  
4. Relics.  
5. Invocation of Saints is a fond thing, and not warranted by the holy Scripture, nor consonant, but contrary unto the same.     

1. Proposition.  
The Romish doctrine concerning Purgatory, is fond, and not warranted by the holy Scripture, nor consonant, but contrary unto the same.  

The proof from God's Word.  
IT is granted as well by the Romish or false, as by the true Church, that none unclean thing can enter into the Kingdom of God. And because all men either have been, or be still unclean, therefore they must be purged from sin.  
But in the manner of purging them who are unpure, they do greatly differ. For the true Church, looking into the Word of God, doth find that we are sanctified, or made clean in diverse respects, diversely, as by Baptism 
a Christ loved the Church, & gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the Word, Eph. 5.25.26. , by the Word preached 
b Now ye are clean thorough the word that I have spoken unto you. John 15.3. , by the blood of Christ 
c The blood of Jesus Christ his Son cleanseth us from all sin, 1 John 1.7. , and by the Spirit of God 
d Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 1 Cor. 6. ●1. , and that in this life, and not in the other world.  
For in the sacred Scripture there is mention but only of two ways, one leading unto destruction, the other bringing unto life 
e Mat. 7.13, 14. , of two sorts of men, whereof some believe, & they are saved, some believe not, and they are damned 
f Matt. 16.16. Joh. 3.18. , and of two States, one blessed, where Lazarus is; the other cursed, where Dives doth abide 
g Luke 16. . A third way or sort, or state cannot be found in the Word of God.  
And therefore the Purgatory in another world both denied hath always been by the Greek Churches 
h Alphons. de haeres. l. 8. de Indulgentiis. Polydor. de Inventor. l. 8. c. 1. Cons. Helu. 2. c. 26. Gal. ar. 24. Sax. ar. 11. Aug. ar. 11. Wittemb. cap. 25. , and neither is, nor will be acknowledged by any of God's reformed Churches in this world, as their Confessions do testify.   

The adversaries unto this truth.  
Erroneous therefore, and not warrantable by God's Word concerning Purgatory, is the doctrine both of the old Heretics, the Montanists, who thought there was a purging of souls after this life 
a Tertul. de cot militis: & De Anima, in si●●. , and of the new and renewed Heretics the Papists. For  
They think it to be unsound doctrine, and not sufferable in any book, for Christians to deliver, that it is impossible for godly, and faithful men or women to be punished after they be dead. Therefore deleatur, say they: Blot out such doctrine 
b Pu●ari pios post mort●m impossibile. deleatur, l●dex expurg. p. 26. .  
They teach by their Catechisms, that to doubt whether there is a Purgatory, or no, is a breach of the first Commandment 
c Vaux catech. chap 3. .  
Thus do they pray for the souls of the faithful, (as they fancy) boiling in the torments of Purgatory.  Avete omnes animae fideles quarum corpora hic & abique conquiescunt in pulvere: Dominus Iesus Christus, qui vos, & nos redemit suo preciocissimo sanguine, dignetur vos à poenis liberare, etc. 
that is, All hail all faithful souls, whose bodies do here, and every where rest in the dust; The Lord jesus Christ, who hath redeemed both you and us, with his most precious blood, vouchsafe to deliver you from pains, &c 
d Horae B. Virg. Mariae secundum usum S●r. .  
They have ratified the doctrine of purged souls after this life in the Council of Trent 
e Conc. Trid. d●●r. de Purg. Ses. 25. & says. 6 can. 30. .  
It it further to be noted, how the same Papists, sliding back from the truth of God, have fallen into many noisome, and diverse 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 
f Eckius in Enchirid. : some near unto the mount Hecla in Ireland; some upon the mount Aetna in Sicil 
g Bernard. de Bustis Rosar. par. 3. c. 2. , others in the Centre of the earth 
h Spec. pereg. quaest. doc. 1. c. 3. q. 5. , others in Hell, whereof they make four rooms, the first of the damned: the second of infants dying unbaptised: the third Purgatory, the fourth Limbus patrum, whereinto Christ descended 
i Position Ing. de purgat. , and others in a mind tossed, and troubled betwixt hope and fear 
k Lorich. insti. Cathol. de 12. Fidei art. ;  
Neither about the Tormentors there, who are thought of some, to be holy Angels 
l Albertus, & Roffensis. , of others, to be very devils 
m S. Th. Morc. .  
Neither about the torments. For some dream how they are tormented there with fire only, as Sir Thomas Moor: some with water and fire, as Roffensis; and some neither with fire, nor water, but with troublesome affections of Hope, and Fear, as Lorichius 
n Insti. Catho. ut supra. .  
Neither about the causes of Purgatory torments: because that some do think that only venial sins 
o Greg. dial. l. 4. c. 39 Spec. pereg. quaest. dec. 1. c. 3. q. 4: , others, that venial, and mortal sins too 
p Eckius posit. 6. , (for which in this life men have done no penance) are there purged.  
Nor about the time, which they that be tormented, shall abide in Purgatory. For some have given out, how the poor souls there be continually in torments, till the day of judgement, as Dionies. Carthusianus 
q De 4. Hom. noviss. ; others as Durandus 
r De officio mort. l. 7. , do think they have rest sometimes, as upon Sundays, and Holidays: others are of mind, that in time they shall be set free and at liberty, because their punishment is but temporary 
s Spec. pereg. quaest. ut supra quaest. 5. , and others, that at any time they may be delivered, if either their friends will buy out their pains: or the Priests will pray or say any Mass for them: or the Pope will but say the word.  
Nor finally about the state of souls in Purgatory. For,  
Our English Papists at Rheims do think the souls in Purgatory to be in a more happy, and blessed condition, than any men that live in this world 
t Test. Rhem. an. Apoc. 14.13. , and yet say the same Rhemists, that Purgatory fire passeth all the pains of this life 
v Ibid. an. mark p. 431. .  
Thomas Aquinas holdeth how the pains of hell fire, and of Purgatory are all one, & nothing differ, but that the one is but temporal, and the other not so. And others, put in choice either to tarry in Purgatory one day, or to endure the miseries of this world an 100 years, have chosen to suffer the troubles of this life an hundred years together, rather than to abide the pains of Purgatory but one short Winter's day 
x Cap. Quid, in aliud. dist. 25. .  
Therefore in this contrariety of opinions, some of them, the Papists themselves cannot deny, must be; we say all of them are fond, and contrary to the Word of God.  
Besides, they nourish most cursed and damnable errors, as  
That all the souls of the faithful, separated from their bodies, are not at rest.  
That all sins in their own nature, be not mortal, or deadly, and that some deserve not everlasting torments. They are purged in Purgatory.  
That one sinful man may save, and satisfy the wrath of God for another; and that easily by prayer, saying, or doing something for them.  
That if friends in this world will do nothing for the poor souls in Purgatory pains; yet may the said souls come at length unto happiness, by abiding their deserved torments until the last hour, or day of judgement, in Purgatory.  
Finally, that the Pope is God, in that he can at his pleasure discharge guilty souls both from the guilt of sin, and from the punishments due for the same.    

2. Proposition.  
The Romish doctrine concerning pardons, is fond, and not warranted by the holy Scriptures, nor consonant, but contrary unto the same.  

The proof from God's Word.  
Such hath been the exceeding mercy, and love of God towards mankind, that as he hath purged us from all guiltiness of sin by the blood: so hath he pardoned us from the everlasting punishment due for sin, by the pains of jesus Christ. For  
There is salvation in none other. For among men there is given none other name under heaven, whereby they must be saved 
a Acts 4.12. .  
Through his name, all that believe, shall receive remission of sins 
b Act. 10.43. .  
He hath purchased the Church by his own blood 
c Act. 20.28. .  
With his stripes we are healed 
d Isa. 53.5. .  
He that believeth in him, shall neither be condemned 
e Joh. 3.18. , nor ashamed 
f Rom. 10.11. .  
Therefore: Come unto me all ye that are weary, and laden, and I will ea●● you, etc. and ye shall find rest for your souls, saith our Saviour Christ 
g Matth. 11.28, 29. .  
If thou shalt confess with thy mouth the Lord jesus, and shalt believe with thine heart that God raised him from the dead, thou shalt be saved, saith Saint Paul 
h Rom. 10.9. .   

Errors and adversaries unto this truth.  
This being the Doctrine even of God himself 
* Whereof see more, Art. 2. pr. 4. ar. 11. pr. 1. ar. 22. pr. 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,  
1. To seek salvation not at God alone, but at the hands of sinful men. For would we have a pardon for the sins of forty days? A Bishop may give it. For the sins of 100 days? A Cardinal may grant it. For all our sins committed; or to be committed? From the Pope we may have it. Hence be his pardons, if you respect time, for 40. 50. 100 1000 10000 50000. etc. years; of offences, Homicide, Patricide, Perjury, Sodomitry, Treason, and what not, etc. 
a Vide Taxam. poenit. .  
2. That we may be our own Saviour. So did that of Purgatory.  
3. How the precious blood of Christ was shed in vain. For corruptible gold, and silver, with our own deeds, and works, may and will save us, if we will.  
4. That repentance is not of necessity unto the salvation of man. For without the same a popish pardon may save. But without either a pardon from the Pope, or such like, or absolution of a Priest, there is no salvation, by the doctrine of the Church of Rome 
b See. ar. 25. p. 6. .   

A further manifestation of the vanity, and impieties of the Romish pardons, from a book of the Papists, entitled, Horae beatissimae Virginis Mariae, secundum usum Sarum.  
Quicunque in statu gratiae existens, dixerit devotè septem orationes sequentes cum septem Pater noster, & totidem Ave Maria, ante imaginem pietatis, merebitur 56. millia annorum Indulgentiarum.  
johannes Papa 12. concessit omnibus dicentibus orationem sequentem, transcundo per cemiterium, tot annos indulgentiarum, quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii.  
Oratio pro defunctis.  
Avete omnes animae fideles, quarum corpora hic & ubique requiescunt in pulvere. Dominus Iesus Christus, qui vos & nos redemit suo pretiofissimo sanguine, dignetur vos à poenis liberare, & inter choros suorum sanctorum angelorum collocare, ibiq●e nostri memores suppliciter exorare, ut vobis associemur & vobiscum in coelis coronemur.  
Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit, 4000 millia annorum indulgentiarum. Ave vulnus lateris nostri Salvatoris, etc.  
Quicunque devotè dixerit istam orationem, habebit 3000. dicrum indulgentiarum criminalium peccatorum, & 2000 millia dicrum, venialium, à Domino johanne Papa 22. concessarum, ut in A●tidatorio animae habetur.  
Quicunque orationem sequentem devotè dixerit, promerebitur 11000 annorum indulgentiarum, &c Ave Domina sancta Maria, matter dei regina coeli, porta paradisi domina mundi, lux sempiterna imperatrix inferni, etc. Ora pro me jesum Christum dilectum filium tuum, & libera me ab omnil us malis, ora pro peccatis meis. Amen.  
Whosoever being in the state of grace, shall devoutly say the seven prayers ensuing, with seven Our Fathers, and as many Hail Maries, afore the image of Piety, shall thereby merit 56. thousand years of Pardons.  
Pope john the 12. hath granted to all persons, which going thorough the Churchyard, do say the prayer following, so many years of pardons, as there have been bodies buried since it was a Churchyard.   

The prayer for the dead.  
Hail all faithful souls, whose bodies here, and every where do rest in the dust. The Lord jesus who hath reedemed you, and with his most precious blood vouchsafe to deliver you, from pains, and to place you in the company of his holy Angels, and there being mindful of us, meekly to pray, that we may both be joined unto you, and crowned with you in the heavens.  
Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following, 4000 years of pardons: Hail wound of our Saviour's side, etc.  
Whosoever devoutly shall say this prayer, shall have 3000. days pardons of criminal sins, and 20000. days of venial (offences) granted by the Lord Pope john the 22. as it is to be read in the Antidatory of the soul.  
Whosoever devoutly will say the prayer following, shall merit (thereby) 11000. years of pardons: Hail Lady Saint Mary, mother of God, Queen of heaven, the Gate of Paradise, the Lady of the world, the Light eternal, the Empress of hell, etc. Pray unto thy beloved Son jesus Christ for me, and deliver me from all evils, pray for my sins. Amen.    

3. Proposition.  
The Romish doctrine concerning Images, is fond, and not warranted by the holy Scriptures, nor consonant, but contrary unto the same.  

The proof from God's Word.  
Images are such an abomination to the Lord, as to make them among all men odious, he describeth the vanity of them by his Prophets, as that they are the doctrine of vanity, the work of errors 
a Jer. 10.15. , the teachers of lies 
b H●b. 2.18. , silver and gold, the work of men's hands 
c Psal 135.25. , vanity 
d Esa 41.10. etc. : they have a mouth, and speak not; eyes, and see not; ears, and hear not 
e Psal. 135.16. ; hands, and touch not; feet, and walk not 
f Psal 115.7. .  
2. He giveth a straight commandment, Not to bow down to them, nor worship them 
g Exod. 20.5. 1 Cor. 10.7, 14. : nor to make them 
h Exod. 20.5. Deut. 4.15, etc. , to fly from them 
i 1 john 5.21. 1 Cor. 10.14. , yea to destroy both the images themselves 
k Deut. 7.5, 12, 2●, ●. ; the Idolaters 
l Deut. 17.2, 3. , and the Enticers unto Idolatry 
m Deut. 13.5. .  
3. He commendeth greatly, and praiseth such men as have destroyed images 
n 2 King. 18.3, 4. 2 Chr. 14.2, 3. , and not bowed unto Idols 
o Deut. 7.25, 26. jer. 5 1. .  
4. He finally curseth the Images 
p 1 King. 19.18. Dan. 2. , the Image-makers 
q Deut. 27.15. Esa. 44. , and the Image-servers, or worshippers 
r Deut. 27.26. Psal. 97.7. Esa 42.17. .  
Hereunto with us, the Protestant Churches every where do subscribe 
s Conf. Helu. 2. cap 3, 4. Basil. ar. 10.6.3. Bohem. c. 3.16. Gal. ar. 1. August. ar. 12. Wittem. c. 1.23. Suev. ar. 22. .   

The adversaries unto this truth.  
The Romish Church most fond, & contrary to the word of God, doth allow; and not only allow, but publicly erect; and not only erect, but adore 
a Deal, statuas verserari, potius quam statuarios, stolid●m ●●t, Index expurg. p. 31. , and not only adore Images, but doth accurse, and more than so, condemn to the fire, yea to hell fire as heretics, such persons as will not worship images, and the Images too (which is most abominable.)  
Of God himself; even of God the Father, and that in the likeness of an old man with a long white Beard; of the Son, in the similitude of a man, hanging on the Cross; of the holy Ghost, in the shape of a Dove, of the wholly, holy and incomprehensible Trinity, with three Faces in one head 
b In ho plerisque Christianis ●●hnicus philosophus religiosior, qui etiam Trinitatis, quae ment vix comprehenditur, figuras oculis ●ot poris aspectabilis (Petri Rami verba in scholis physicis,) delcantur Index expurg. pag. 149. Atque haec absurditas Patrem, Filum, Sparke effigiantium jacobitis à Nicephoro tributur. G. Cassand consul. p. 164. .  
Also of God his creatures, as of Angels always with wings, sometimes with a pair of balance, as S. Michael; of men, as of Moses (as it were) with horns; the Apostles with round orbs on their heads like Trenchers; the blessed Virgin with frizzled hair, and costly garments.  
And of other base things, as Agnus this of wax; wafer cakes of flower; Crosses of gold, silver, stone, wood, paper, copper, &c 
c Non inficiam●● haec nos latriae admatione C●r sti, praeclaressimam crucem ●●re & vene●a●i A●drad. orthodox. expl. lib. 9 p. 284. .    

4. Proposition.  
The Romish doctrine concerning Relics is fond, and not warranted by the holy Scriptures, nor consonant, but contrary unto the same.  

The proof from God's Word.  
OF all the erroneour opinions among the Papists (which are infinite) none is more to the illusion of well meaning Christians, than their doctrine concerning worshipping, 
b Confess. Helu. 1. ar. 11. etc. 5. Bas● ar. 10. Bohem. c. 17. Gal. ar. 24.  and adoration of the relics of Saints. A doctrine, which is so fare from being found, as it is forbidden in the holy Scripture 
a Thou shalt worship the Lord thy God, and him only shalt thou serve Matth 4.20. , and a doctrine in the purer times and writers of the Church, no where to be found; and in all the best Churches at this day utterly condemned.   

Adversaries unto this truth.  
Such notwithstanding is the Satanical boldness of the Antichristian Synagogue of Rome, that as they will delude men with the relics of Saints, which are not such: so likewise they teach the people (which is most offensive and execrable) to give divine adoration, and honour unto them 
a Praed●catio autem eccl●siastica hoc sc●●p●●en●●it, Sanctorum re●iquias ess. ex fide venerandas: Stap: ●. antidote. evang. in Mat 8.21. p. 30 The Catholic affirmeth worshipping of Saints, prayer unto them, feasts of them, adoration of their relics, and images: the Protestant denieth all. Hills quartron. 14. reas p 71. .  
Hence it is that some do pray unto St. Benet, 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 
b Vi●●. Lir. l. 23 cap. 155. .  
Others have published, that the bodies of Saints, and specially the Relics of the blessed Martyrs, are with all since rity to be honoured, as the members of Christ, etc. If any deny this conclusion, he is to be thought not a Christian, but an Eunomian, and Vigilantian 
c Ra●●l 6. c. 10. de S●●●rop●● .  
The Council of Trent also hath decreed; that they are to be taken for damned which affirm, how worship, and honour is not to be given unto the Relics of Saints 
d Conc. Trid. sess 25. decr. de Invoc. etc. .  
Of this preposterous devotion, they have appointed a certain, and common service for the holy Cross, whereon Christ was hanged 
e Massa de S. Cruse, & Offi ium de S. Cruse. , they have made a feast for the spear, and Nails, wherewith Christ was fastened to the Cross 
f Beehive, lib. ●. cap. 3. , they have canonised for a Saint the chains which bond S. Peter 
g thracian. dist. 3●. Nul. ●olat. . To say nothing of the adoration they gave unto the Hair, Milk, Smock of the blessed Virgin; unto the Head, Hair, Thumb, Coat of john Baptist, unto the breeches of joseph; the sword, and Handkerchief of Saint Paul, the Keys of Saint Peter; and unto many other things which of modesty I will not mention, but do overpass.    

5. Proposition.  
Invocation of Saints is a fond thing, not warranted by the holy Scriptures, nor consonant, but contrary unto the same.  

The proof from God's Word.  
THe Christian exercise of Prayer, is a duty which may not be either securely omitted or vainly abused. And though many things in prayer be necessarily to be observed, yet a special point it is, that in our Supplications and Prayers we do call only upon God. For so to do we are both commanded, even by God himself 
a Call upon me in the time of trouble, Psal. 50.15. After this manner ●●ay: Our Father, which are in heaven, etc. Matth. 6.6. When ye pray, 〈◊〉, Our Father 〈◊〉 are in hea●●n, Luk. 11: 2. : and thereunto also alured, by manifold as well promises of large blessings 
b Psal. 50.15. Math. 7.11. Luk 11.12, 18, 7, 8. Io●● 16.23, 24. , as by the examples of godly men in all ages, Patriarches, Abraham 
c Gen. 13.4. , Isaac 
d Gen. 26.25. etc. , jacob 
e Gen. 32.9. ; Prophets, as Daniel 
f Dan 9.16. &c , Elias 
g 1 King. 18.36.37, etc. , jeremy 
h jer. 14.7, etc. ; Centurions 
i Act. 10.2. , Publicans 
k Luke 18.13. , Apostles, as Paul 
l Act. 16 25. and through his Epi tles. , Peter 
m Acts 1 24. , etc. yea of all the Elect of God in this world 
n Luke 1.87. .  
On the other side, to pray unto any creature that is out of this world, besides jesus Christ, there is in the Scripture neither Law to command, nor promise of blessing, nor any example of godly men, or women, to provoke  
Finally, as all God's people in the purer and former times have, so in these days the Protestant Churches utterly condemn the invocating of, or praying unto creatures whatsoever 
o Confe. Helu. 1. are 1. & 2. c. 5. 23. Basil. ar. 10 Bohe c. 2. 17. Gal. ar. 14. 24. Belg. ar. 20. Au. ar. 21. Wit. c. 23. Suc. ar. 11. 21. .   

The adversaries unto this truth.  
Therefore the Romish doctrine, that Saints are to be prayed unto 
a Test. Rhem. pag. 187. Orationem Dominicam fundimus Sanctis Censur. a Colon. f. 208. , and their daily praying, as occasion serveth, unto S. Agatha, that have sore breasts; unto S. Benedict, that either be, or fear to be poisoned; unto S. Clare, for them that have sore eyes; S. Damian, that be sick, for health; S. Erasmus, for help in the intrals; S. Feriol, for Geese; S. Giles, for women that would have children; S. Hubberts, for dogs; S. job, for them which have the pox; S. Katherine, for knowledge; S. Joys, for horses; S. Margaret, for women in travail; S. Nicholas, for little children; S. Otilia, for the headache; S. Petronil, for the Ague; S. Quintin, for the cough; S. Ruffian, for lunacy, or madness; S. Sebastian, for the plague; S. Thomas Becket, for sinners; S. Valentine, for the falling sickness; S. Winefrid, for virginity; S.X. or Cross, for all things: it is vain, not warrantable by God's Word, but altogether repugnant to the holy Scriptures.   

The vanity and Idolatry of the Popish Invocation, further demonstrated from that book of theirs, entitled, Horae beatissima virgins, etc.  
Oremus. Majestatem tuam Domine suppliciter exoramus, ut sicut Ecclesiae tuae beatus Andreas Apostolus tuus extitit praedicator, & rector: ita apud te sit pro nobis perpetuus intercessor, per Dominum nostrum jesum Christum.  
Oremus. Deus, pro cujus Ecclesia gloriosus martyr, & Pontifex Thomas gladijs impiorum occubuit, praesta quaesumus, ut omnes qui ejus implorant auxilium piae petitionis, ejus salutarem consequantur effectum per Dominum nostrum.  
Versus. Ora pro nobis, beata Katherine. Resp.  digni efficiamur promissionibus Christi.  
Versus. Ora a pro nobis, beat Martyr Sebastiano. Resp.  moreamur pestem epidemiae illae si tranfire, & promissionem Christi obtinere.  
Virgo Christi egregia, pro nobis Apollonia,  
Funde preces ad Dominum, ut tollat omne noxium,  
Ne pro reatu criminum, morbo vexemur dentium.  
Let us pray. O Lord; we humbly beseech thy Majesty, that as thy blessed Apostle Andrea's was a Preacher and Ruler of thy Church; so he may be a perpetual intercessor for us, through jesus Christ our Lord.  
Let us pray. O God, for whose Churches sake the glorious Martyr, and Bishop Thomas was slain by the sword of the ungodly, grant we beseech thee, that such as call unto him for help, may obtain a good effect of his Godly prayer through our Lord.  
The vers. O blessed Katherine pray for us. The Ans. That we may be made worthy of the promises of Christ.  
The vers. O blessed Martyr Sebastian pray for us. The Ans. That we may deserve to escape the plague without hurt, and obtain the promises of Christ.  
Christ his noble virgin Apollonia, pray unto the Lord to remove whatsoever is hurtful, lest for the guiltiness of our sins, we be vexed with the toothache.   

Whosoever saith this prayer following in the worship of God, and S. Roche (the very words in the said book) shall not dye of the pestilence, by the grace of God, etc.  
Oremus. Omnipotens, sempiterne Deus, qui precibus & meritis beatissimi Rochi confessoris tui, quondam pestem generalem revocasti, praesta supplicibus tuis, & qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine, ab ipsa peste epidemiae, & ab omni perturbatione, per Christum Dominum nostrum.  
Oratio ad tres reges. Rex jasper, rex Melchior, rex Balthasar, rogo vos per singula nomina, rogo vos per sanctum Trinitatem, rogo vos per Regem regum, quem vagientem in cunis videre meruistis, & compatiamini tribulationum mearum hodie, & intercedatis pro me ad Dominum, cujus desiderio exules facti estis.  
Crux Christi, protege me, Crux Christi, salva me; Crux Christi, defend me ab omni malo.  
Let us pray, O Almighty, and everlasting God, who by the prayers and merits of the most blessed Confessor, Roche, didst revoke a certain general plague, grant unto thy suppliants, who for the revocation of the like plague do trust in thy faithfulness, by the prayer of that thy glorious Confessor, we may be delivered from the plague, and from all adversity, through Christ our Lord.  
A prayer unto the three Kings. O King jasper, King Melchior, King Balthasar, I beseech you by every of your names, I beseech you by the holy Trinity, I beseech you by the King of Kings, whom ye deserved to see even in his swaddling clothes, that you would take pity on my troubles this day, and make intercession for me unto the Lord, for whose desire ye made yourselves exiles.  
O Christ's cross, protect me; O Christ's cross, save me; O Christ's cross, defend me from all evil.     

23. Article. Of ministering in the Congregation.  
It is not lawful for any man to take upon him the office of public preaching ² or ministering the Sacraments in the congregation, ³ before he be lawfully called and sent to execute the same. ⁴ And those we ought to judge lawfully called, and sent, which be ⁵ chosen, and called to this work, 6 by men who have public authority given unto them in the congregation, to call, and send ministers into the Lord's vineyard.  

The Propositions.  
1. None publicly may preach, but such as thereunto are authorized.  
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 Ministry 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. Proposition.  
None publicly may preach, but such as thereunto are authorized.  

The proof from God's Word.  
THis truth in the holy Scripture is evident. For there we find, how  
Godly men were both called by God, and commanded to preach, before they would, or durft so do. So was Samuel 
a 1 Sam. 3.3, 4. &c 20. , jeremy 
b jerem. 1.4, 5. , john Baptist 
c Joh. 1.6. , Christ jesus himself 
d joh 20.21. , who also to preach did send the twelve Apostles 
e Math. 10.5. , and the seventy Disciples 
f Luke 10.1. ,  
2. The wicked and false prophets for preaching afore their time are blamed 
g jer. 14.14, 23, 21, 27, 14, 15, 29.8, 9 .  
3. A commandment is given us to pray the Lord of the harvest, that he would send forth labourers into his harvest 
h Matth. 9.38. .  
4. Lastly, we do read, that God hath ordained in the Church some to be Apostles, some Prophets, some teachers, some to be workers of miracles 
i 1 Cor. 1●. 28. , and Christ being ascended into heaven, gave some to be Apostles, some Prophets, some Evangelists, and some Pastors and Teachers 
k Eph. 4. 1●. .  
And all this is acknowledged by the reformed Churches 
l Cont. Helu. 2. c. 18. Bohe cap ●. Gal. ●1 31. Belg. ar. 14. Wittem. ar. 2●. Su●●. ar. 13. .   

The errors and adversaries unto this truth.  
And so are we against them,  
Which to their power do seek the abolishment of public preaching in the reformed Churches, as do first the Papists, who phrase the Preachers to be uncircumcised Philistines 
a Ans. to the execut of lust. cap. 3. p. 44. , sacrilegious ministers 
b Ib. c. 9 p. 211. , jeroboams' priests, inordinate 
c Ib. c. 5. p. 91. , and unordered Apostates 
d Ib. c. 3. p 41. ; and next, the Barrowists, who say how the said Preachers are sent of God in his anger to deceive the people with lies 
e R. A. confut: of Brow. p. 113. .  
Who publish how the word is not taught by the Sermons of Ministers, but only by the Revelation of the Spirit: so did Muncer, the Anabaptist 
f Sleiden. come. lib. ●. , and so doth H.N. 
g H. N Evang. c. 13. sect. 6. and Spir. land. c. 48 sect. 5. , and his Family of Love 
h Letter to the Br. of Roch. .  
Who run afore they be sent, as do many both Anabaptists, and Puritans, as Penry, Greenwood, Barrow, etc. or which hold, how they which are able to teach, and instruct the people, may, and must so do; and that not privately only, but publicly too, though they be not ordinarily sent, and authorized thereunto, which was the doctrine of R. H 
i R H. in Psal. 122. .  
Who teach, that Laymen may teach to get faith 
k R. A. conf. of Brownism p. 113. ; and that every particular member of the Church hath power, yea and aught to examine the manner of administering the Sacraments, etc. and to call the people to repentance: so teacheth Barrow 
l Ba. disco. p. 36. .    

5. Proposition.  
They must not be silent, who by office are bound to preach.  

The proof from God's Word.  
As publicly to preach, before men are sent, is a grievous fault: so not to preach being sent, is a great sin. Hereunto bear witness,  
1. Our Saviour Christ, whose words are these. Surely, I must also preach the Kingdom of God: for therefore am I sent 
a Luke 4.43. .  
2. 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 
b Acts 4.17, etc. .  
3. Saint Paul. For he saith, Necessity is laid upon me, and woe is me, if I preach not the Gospel 
c 1 Cor. 9.16, 17. .  
4. The Apostles of Christ. For though they were beaten for so doing: yet ceased they not to teach, and preach jesus Christ 
d Acts 5.42. .  
5. All the Churches of God which be purged from superstition, and errors 
e Conf. Helu. 1. ar. 25. & 2. c. 8, 9 Bohem. c. 9 Gal. ar. 15. Aug. ar. 7. Wit. ar. 20. Suev. ar. 13. .   

Errors and adversaries unto this truth.  
Then, as in a glass they may see their faults,  
Who maintain, how there ought to be no public preaching at all, as do the Anabaptists 
a Bullin. count. Anabap. c. 12. .  
Which deprave the office of preaching, as do the Libertines, saying, that preaching is none ordinary means to come unto the knowledge of the Word 
b Wilkins. against the Fam. of Love. ar. 14. p. 66. , and especially the Family of Love, who term the public preachers in derision, Scripture-learned 
c Theoph. against Wilk. , Licentious scripture-learned 
d Pat. of the prof. Temp. , good thinkingwise 
e H. N pr●ph. of the Sp. cap. 2. sect. 7. , Ceremonial, and letter-Doctors 
f ●am. let. to the B. of Roc. , Teaching-masters 
g H. N. Spi●. l. c 25 , and further say, It is a great presumption that any man, out of the learnedness of the letter, taketh upon him to be a Teacher, or Preacher. Again, It becometh not any man to busy himself about preaching of the Word; so, and more too, the Family.  
Which take upon them the office of public preaching, without performance of their duty, either through ignorance that they cannot; worldly employments, that they may not, negligence, 
h Idem 1. ●●b. c. 10. sect 15. 16.  that they will not; or fear of troubles, that they dare not preach the Word of God.  
Yet think we not (which our Sabbatarians let not to publish) that  
Every Minister necessarily and under pain of damnation, is to preach at least once every Sunday 
i D B doct of the Sabbath, 2 book p. 174. , and  
Unless a Minister preach every Sunday, he doth not hollow the Sabbath day in the least measure of that which the Lord requireth of us 
k Ibid. p. 277. .    

3 Proposition.  
The Sacraments may not be administered in the Congregation, but by a lawful Minister.  

The proof from God's Word.  
IN the holy Scriptures we read that the public Ministers of the Word, are to be Administers of the Sacraments. For both our Saviour Christ commanded his Disciples, as to preach, so to baptise 
a Matth 28.19. , and celebrate the Supper of the Lord 
b Luke 22. 1●. 1 Cor. 11.24, 25. : and the Apostles, and other Ministers in the purest times (whom the godly Ministers, and Preachers in these days do succeed) not only did preach, but also baptise 
c Acts 2. 3●, 41 8, 12, 13, 40.41.16.32, 33. John 1.25. 1 Cor. 1. 1●, 16. , and minister the Lords Supper 
d Acts 20.7. 1 Cor 10. ●6. .  
And hereunto do the Churches of God subscribe 
e Conf. Heb. 2. c. 18 Bohem. c. 9 Gal. are 2.5 31. Aug. ar. 5. Wittem. ar. 20. Suev. ar. 13. .  
In saying that none may administer the Sacraments in the Congregation, afore he be lawfully called, and sent thereunto, we think not (as some do) that the very being of the Sacraments dependeth upon this point, viz. whether the Baptizer, or giver of the Bread and Wine, be a Minister or no.  
Neither is it the meaning of this article, that privately in houses, either lawful Ministers, upon just occasion, may not; or others not of the Ministry, upon any occasion (in the peace of the Church) may administer the Sacraments.   

The adversaries unto this truth. 
T. C. 1 rep. p. 113.   
Hereby we declare ourselves not to favour the opinion, that publicly,  
Some may minister the Sacraments, which are not merely, and full Ministers of the Word and Sacraments, and so think both the Anabaptists, among whom, their King (when it was) after Supper took bread, and reaching it among the Communicants, did say, Take, eat, and show forth the Lords death; their Queen also reaching the Cup, said, Drink ye, and show forth the Lords death 
a Sucius come. p 237. : and the Presbyterians at Geneva, where the Elder (a Layman) ministereth the Cup ordinarily at the Communion 
b Survey of dis. c. 15 out of the Geneva laws. . Some Ministers (and namely the Puritan Doctors) may not minister the Sacraments: For (say the disciplinarians) the office of Doctors is only to teach true doctrine 
c Lear. disc. p. 17. , but in our Church (of England) the Doctor encroacheth upon the office of the Pastor. For both indifferently do teach, exhort, and minister the Sacraments 
d Fru●. Ser. on Rom. 12. p. 40 .  
None, though a lawful Minister, may administer the Sacraments, which either is no Preacher 
e The administration of the Sacraments ought to be committed to none, but such as are preachers of the Word, Lear. disc. p. 60. It is sacrilege to separate the Word (viz. Preaching) from the Sacraments. Ibid. The preaching of the Word is the life of the Sacraments. T. C. 1. rep. p. 125. , or when he ministereth them, doth not preach 
f The unchangeable laws of God he saith (T.C.) that none minister the Sacraments, which do not preach T.C. 1. repl. p. 104 sect. 3. Where there is no Preacher o● the Word, there ought to be no minister of the Sacraments, Lear disc. p. 62. , which be the errors of the Disciplinarians, or Puritans.  
Publicly and privately too, the Sacraments of Baptism may be administered by any man, yea by women, if necessity do urge. So hold the Papists. For saith javell 
g javel. Psal. Ch. par. fol. 559. , in the time of necessity the minister of Baptism is every man, both male and female: A woman be she young or old, sacred or wicked. Every male that hath his wits, and is neither dumb, nor so drunken, but that he can utter the words: as well Pagan, Infidel, and heretic: the bad as the good; the Schismatic, as the Catholic, may baptise. And yet usually in the civil wars both in France, and in netherlands, the Papists did rebaptize such children, as of the Protestant not lay-men, but ministers, had afore been baptised 
h So in netherlands were children rebaptised, when the Duke of Alva there tyrannised. Trag. hist. of Antwerp. The like Rebaptisation was used by the Papists at Tholouse, Towers, and other Cities in France, especially an. 1561. See the Chr. of France. .  
The private Baptism by private persons was also taught long since by the Marcionites, and Pepuzians 
i D. Aug. ad Q●od vult. c 27. Epiphan. haeres. 42. .    

4. Proposition.  
There is a lawful ministry in the Church.  

The proof from God's Word.  
GOd, for the gathering, or erecting to himself, a Church out of mankind; and for the well governing of the same, from time to time hath used, yea, and also doth, and to the end of the world, will use the ministry of men lawfully called thereunto by men. A truth evident in the holy Scripture.  
jesus said unto his Apostles, Go, and teach all Nations, baptising them, etc. and lo, I am with you always, unto the end of the world 
a Matt. 28.20. .  
Christ gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers; for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ, till we all meet together (in the unity of faith, and knowledge of the Son of God) unto a perfect man 
b Eph. 4.11, 12, 13. .  
A truth also approved by the Church 
c Conf. Helu. 1. ar. 15. & 2 c. 18. Boh. c. 8.9.14. Gal. ar. 25.29, 30, 31. Bel. ar. 30.31. Aug. ar. 7. Sax. ar. 11. Wittem. ar. 20. Sue. ar. 13.15. .   

Adversaries unto this truth.  
Oppugners of this truth, are  
First, the anabaptistical Swarmers, who both term all Ecclesiastical men, The Devil's ministers: and also, as very wicked do utterly condemn the outward ministry of the Word, and Sacraments 
a Althemar. conciliat. Loc. pugnan. lo. 191. .  
And next, the Brownists 
b S.H. on Psal. 122. , who divulge that in these days, No Ministers have the calling, sending, or authority pertaining to a Minister, and that, It will hardly be found in all the world, that any Minister is, or shall be lawfully called 
c Bar. diseo. p. 104. : such also be the Barrowists which say, there is no ministry of the Gospel in all Europe.    

5. Proposition.  
They are lawful Ministers, which be ordained by men lawfully appointed for the calling, and sending forth of Ministers.  

The proof from God's Word.  
SAint Paul in the beginning of his Epistle unto the Galatians, giveth us to observe the diverse sending forth of men into the holy ministry: whereof  
Some are sent immediately from God himself. So sent was by God the Father, both jesus Christ 
a Joh. 10.21. , and john Baptist 
b John 1.6. : by God the Son, in his state mortal, the twelve Apostles 
c Matt. 10.15. , in his state immortal, and glorious, Saint Paul 
d Acts 9.15. .  
This calling is special, and extraordinary: and the men so called, were adorned with the gift of miracles commonly, as were jesus Christ, and the Apostles: but not always, for john Baptist wrought none.  
And they were also enjoined, for the most part, as the Apostles, to preach throughout the world 
e Matt. 28.20. , howbeit our Saviour was limited 
f Matt. 15.14. .  
Some again were sent of men: as they be, who are sent of men not authorized thereunto by the Word of God, and that to the disturbance of the peace of the Church: sent in the Apostles time, were the false apostles: in our days be the Anabaptists, Family, Elders, and law despising Brownists.  
And some lastly are by men sent: so in the Primitive Church by the Apostles, were Pastors, and Elders ordained 
g Acts 14.23. 1 Tim. 4.14. , who by the same authority ordained other Pastors, and Teachers 
h 1 Tim. 22.5. . Whence it is that the Church, as it hath been; so it shall till the end of the world be provided for. They who are thus called, have power either to work miracles, as the Apostles had; or to preach, and minister the Sacraments where they will, as the Apostles might, but they are tied every man to his charge, which they must faithfully attend upon; except urgent occasion do enforce the contrary.  
The calling of these men is termed a general calling, and it is the ordinary, and in these days the lawful calling, allowed by the Word of God.  
So testify with us the true Churches elsewhere in the world 
l Conf. Helu. 1 ar. 17. & 2. c. 18. Boh. c. 9 Gal. ar. 21. Bol. ar. 31. Aug. ar. 14. Wit. ar. 21. Suc. ar: 13. .   

The adversaries unto this truth.  
This truth hath many ways been resisted For there be which think, how in these days there is no calling, but the extraordinary, or immediate calling from God, and not by men; as the Anabaptists, Familists, and Brownists: of whom afore.  
The Papists, albeit they allow the assertion, yet take they all Ministers to be Wolves, Hirelings, Laymen, and Intruders, who are not sacrificing Priests, anointed by some Antichristian Bishop of the Romish synagogue 
a Concil. Trid. sess 7. can. 7. .  
Either all, or the most part of the Ministers of England, saith Owlet 
b Howl. 7. reas. , be mere Laymen, and no Priests, and consequently have no authority in these things. It is evident, etc. because they are not ordained by such a Bishop, and Priest, as the Catholic Church hath put in authority.    

6. Proposition.  
Before Ministers are to be ordained, they are to be chosen, and called.  

The proof from God's Word.  
THough it be in the power of them which have authority in the Church, to appoint Ministers for God's people: yet may they admit neither whom they will, nor as they will themselves: But they are both deliberately to choose, and orderly to call such as they have chosen.  
This made the Apostles and Elders in the Primitive Church straightly to charge, that suddenly hands should be laid on no man 
a 1 Tim. 5.22. .  
To make a special choice of twain, whereof one was to be elected into the place of judas 
b Acts 1.23. .  
By election to ordain Elders in every Church, and by prayer and fasting to commend them to the Lord 
c Acts 14.23. , and by laying on of hands to consecrate them 
d 1 Tim 4.14. .  
To describe who were to be chosen, and called. For they are to be Men, not Boys nor Women 
e 1 Tim. 2.12. , Men of good behaviour, nor incontinent, nor given to wine, nor strikers, nor covetous 
f 1 Tim. 3.2. , nor proud 
g 1 Pet. 5.3. , nor froward, nor ireful 
h Tit. 17. , nor givers of offence 
i 2 Cor. 6.3. , finally men of special gifts, apt to teach 
k 1 Tim 3. ●. , able to exhort 
l Titus 1.9. , wise, to divide the Word of God aright 
m 2 Tim. 2.15. , bold to reprove 
n 1 Tim. 5.20. Titus 1.9. , willing to take pains 
o Matth. 9.38. 2 Tim. 4.2. , watchful, to oversee 
p Acts 20.28. , patiented to suffer 
q Acts 5.41. 2 Tim. 4.7, 8. , and constant, to endure all manner of afflictions 
r 2 Cor. 11.23. .  
And this do the Church's Protestant by their Confessions approve 
s Conf. Helu. 1. ar. 25. & 2. c. 18. Bohe. c. 9 Gal. artic. 13. Belg. ar. 31. Aug. ar. 14. Wittem. ar. 20 Sue. ar. 13. .   

The errors and adversaries unto this truth.  
In error they remain, who are of opinion, that  
The due election, and calling of Ministers according to the Word of God, is of no such necessity to the making of Ministers: an erroneous fancy of the Anabaptists, and Family of Love.  
That women may be Deacons 
a Sigebert. , Elders, and Bishops: the former, the Acephalians; the latter, the Pepuzians did maintain.  
A special care is not to be had both of the life and the learning of men; or that wicked men, of evil life; ignorant men, without learning; Asses, of no gifts; loiterers which do no good; or favourers of superstition, and idolatry, which do great hurt, are to be admitted into the ministry.  
They are causes, which indeed are none, to debar men from the ecclesiastical function, as if men have been twice married (an error of the Russians 
b Liberus retum Moscow. p. 20. b. ) be married 
c Coster. Enc. controv c. 15. de coel. sacerd. , have had certain wives 
d Test. Rhem. an. 1 Tim. 5.2. , have not received the Sacrament of Confirmation 
e Conc. Trid. sess. 23. c. 4. , have been baptised of Heretics 
f 1 quaest. 1. vencum. , these may not be Priests say the Papists: or if either they have not been trained up in the family; or be not Elders in the said Family of Love 
g Such ought not to busy themselves:— boot the Word. H. N. document. sent. c. 3. sect. 1. and 1. Exhort. c. 16. sect. 16. .     

24. Article. Of speaking in the Congregation in such a tongue as the people understand not.  
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have public prayer in the Church, or to minister the Sacraments in a tongue not understood of the people.  

The Proposition.  
Public prayer, and the Sacraments, must be ministered in a tongue understood of the common people.  

The proof from God's Word.  
THis assertion needeth small proof. For who so is persuaded (as all true Christians of understanding, are) that what is done publicly in the Church by a strange language; not understood of the people, profiteth not the Congregation 
a 1 Cor. 14.6, 9, 14. , edifieth not the weak 
b Ib. 17.26. , instructeth not the ignorant 
c Ib. v. 9 , inflameth not the zeal 
d Ib. 7.11. , offendeth the hearers, abuseth the people ᶠ, displeaseth God 
g Mark. 15 8. Ib. 11.16. , bringeth religion into contempt 
h 1 Cor. 14.23. , easily will think, that where prayers be said 
i Conf. Helu. 2: c. 22. Wittem. c. 27. Aug. de Missa, artic. 3. Suev. c. 2●. , or the Sacraments administered in a tongue not understood of the vulgar sort, neither is the Word of God regarded, nor the custom of the purer, and primitive Church observed.  
This article no Church doth doubt of, and very many by their extant Confessions do allow.   

Adversaries unto this truth.  
But there is nothing either so true, or apparent, which hath by all men at any time been acknowledged, so contrary to this truth.  
In old time the Ossens made their prayers unto God always in a strange language, which they learned of Elexus their founder 
a Epip haer. 19 : and the Marcosians, at the ministration of Baptism used certain Hebrew words, not to edify: but to terrify and astonish the minds of the weak, and ignorant people 
b D. Iren. l. 1: c 8. .  
In these days, the Turks perform all their superstitions in the Arabian language, thinking it not only unmeet, but also an unlawful thing for the common sort of persons, to understand their Mahometan mysteries 
c An. Genfraeus a●lae Tu●. l 2. .  
The jacobite Priests do use a tongue at their Church ministrations, and meetings which the vulgar people cannot comprehend 
d Magd. eccl. hist Gen. ● 2 c. 5. .  
The divine Liturgy among the Russians is compounded partly of the Greek, and partly of the Selavonian language 
e Alex Guag. de relig. Mose. pag. 2 ●0. .  
The Papists will have all divine Service, Prayers, & Sacraments, and that thorough out the world, ministered only in the Latin tongue, but which few men of the common people do understand: some of them holding, that it is not necessary that we understand our prayers 
f Test. Rhem. annot. p 463. , and that prayers, not understood of the people, are acceptable to God 
g Test. Rhem. an. Mark. 21.6. , and all of them maintaining that he is accursed, whosoever doth affirm, how the Mass ought to be celebrated only in a vulgar tongue 
h Si quis dixerit, lingu● tantum vulgari Missam cele●●an debere, anathema ●it. Conc. Trid. s●ss 21 cap. 9 .     

25. Article. Of the Sacraments.  
Sacraments 1 ordained of Christ, be not only badges, or tokens of Christian men's profession: but rather they be certain 2 sure witnesses & effectual signs of grace, and Gods good will towards us; by which he doth work invisibly in us, 3 and not only quicken, but also strengthen and confirm our faith in him. ⁴ There be two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord. Those five commonly called Sacraments, that is to say, 5 Confirmation, 6 Penance, 7 Orders, 8 Matrimony, and 9 extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism and the 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 witnesses, and effectual signs of grace, and God his good will toward us.  
3. By the Sacraments God doth quicken, strengthen, and confirm our faith in him.  
4. Christ hath ordained but two Sacraments in his holy Gospel.  
5. Confirmation is no Sacrament.  
6. Penance is no Sacrament.  
7. Orders is no Sacrament.  
8. Matrimony is no Sacrament.  
9 Extreme unction is no Sacrament.  
10. The Sacraments are not to be abused, but rightly to be used of us all.  
11. All which receive the Sacraments, receive not therewithal the things signified by the Sacraments.   

1. Proposition.  
The Sacraments ordained of Christ, he badges or tokens of our profession, which be Christians.  

The proof from God's Word.  
THe Sacraments are badges or tokens both of Christians, and of Christianity.  
Of Christians. For by them are visibly discerned, the faithful, from Pagans: and Christians from the jews, Turks, and all profane Atheists.  
Of Christianity. For, as Circumcision in the old Law, was a token how the corrupt, and carnal affections of the mind should be subdued; and that the Lord required not so much an outward of the body, as an inward circumcision of the heart 
a Deut. 18.16, 39, 6. Jer. 4.4. Acts 7.51. ●●●m 12.28. Phil. 3.3. Col. ●. 11. , so Baptism telleth us, that being once dead unto sin, we are to live unto righteousness, that all we that have been baptised unto jesus Christ, have been baptised unto his death, etc. and must walk in newness of life, &c 
b Rom 5.3, etc. . for we have put on Christ 
c Gal. 3.26. , by Baptism.  
And as the Paschall 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 the old Leaven, neither in the Leaven of maliciousness, but with the unleavened bread of sincerity and truth 
d 1 Cor 5.8. : so the participation 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 of God, without favouring of Idolatry in any respect 
e 1 Cor, 107. .  
This do the godly in any their Churches, and throughout the world both teach, and testify 
f Confess Hel. 1 c. 29. & 2. ar. 20. Aug. ar. 13. S●x. ar. 12. .   

The adversaries unto this truth.  
 therefore and in a cursed state are they, which equal other things with the Sacraments, to discern Christians from Pagans. So the jacobites imprint the sign of the Cross on their arms, foreheads, etc. to be known for Christians 
a Magdeburg. ec. hist. Con. 12 c. 3. , which contemn the Sacraments as of none account. So do the Anabaptists 
b Dulling. con. Anab, l 2. c. 4. Althamar. council. Lo. pag. lo. 191. .  
There be (saith D. Saravia) which hold how the Sacraments were to be administered only at the first planting of the Church by the Apostles, and Evangelists: but do not appertain unto us in these days 
c D. Saravia. def. troth. de diverse. min grad. cap. 14. . It was also one of Matthew Hamants heresies, that the Sacraments are not necessary in the Church of God 
d Holinsh. chr. fol. 1299. .  
Which think the Sacraments are but only civil, and ceremonial badges of an outward Church; such generally be all Atheists, and hypocrites; particularly, the Messalians 
e Theodor. lib. c. 9 c. 11. , and Family of Love, who think that for obedience sake to Magistrates, the Sacraments are to be received 
f Patterne of the pref. Tem. , but are to none effect to the perfect ones in the Family 
g R●msels confess. .    

2. Proposition.  
The Sacraments be certain sure witnesses, and effectual signs of Grace, and God his good will towards us.  

The proof from God's Word.  
INfinitely doth God declare his unspeakable, and incomprehensible good will to man-ward, yet in these days by none outward things more notably, and effectually, than by the Sacraments: For  
Of Baptism saith Christ: He that believeth, and is baptised, shall be saved 
a Mark. 16.16. : and Peter, Amend your lives, and be baptised every one, etc. for the remission of sins 
b Acts 2.38. : and Paul, Husbands, love your wives, even as Christ loved the Church, and gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the Word, &c 
c Eph. 5.25. .  
And of the Lords Supper saith our Saviour Christ, touching the Bread, This is my body, which is given 
d Luke 22.19. , and broken for you 
e 1 Cor. 11.24. : and of the Cup, This is my blood of the New Testament, that is shed for many for the remission of sins 
f Mark. 26.28 Luke 22.20. .  
This truth do the purer Churches of these days every where acknowledge 
g Confess. Helu. 1. ar. 20. 22. & 2 c. 19 20, 21. Bohe. c 11. 12, 13. Gal ar. 34, 38. Belgr. ● 33. 35. August. ar. 9 13. Witt. ar. 10 19 Suev. ar. 16. 18. .   

The adversaries unto this truth.  
Contrary hereunto the Papists erroneously do hold, that  
The Sacraments of the new Law do confer grace ex opere operato 
a Concil. Tried sess. 7 can 8. .  
The Sacraments of the Old, and New Testament in this do differ, for that the Sacraments of the Old Testament did only shadow forth salvation, but the Sacraments of the new did confer, and work salvation 
b Council Flo●. , and do justify (not only signify God his good will toward us) by reason of the work done, which is the outward Sacraments 
c Bonavent lib. 4. 〈◊〉. 1 〈◊〉. 5. Gab. Biel. l. 4. di●t. 1 p. 3. .    

3. Proposition.  
By the Sacraments God doth quicken, strengthen, and confirm our faith in him.  

The proof from God's Word.  
BE baptised every one of you in the Name of jesus Christ for the remission of your sins, and ye shall receive the gift of the holy Ghost, saith S. Peter 
a Acts 2.38. .  
Christ gave himself for the Church that he might sanctify it, and cleanse it by the washing of water through the Word 
b Eph. 5.25, 26. .  
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? saith Saint Paul 
c 1 Cor. 10.19. . The same is affirmed by the reformed Churches 
d Conf. Helv 1. ar. 21. & 2. c. 10. 20, 21. are 6. Bohem. c. 17. 12. Gal. ar. 34. Belg. ar. 33 34. Aug. ar. 13. Saxon. ar. 13. Suc. c. 17. .  
Howbeit this faith is not necessarily tied unto the visible signs, and Sacraments. For  
Without the Sacraments many have lived, and died, who pleased God, and are, no doubt, saved, either in respect of their own faith (as we are to think of all the godly, both men who were borne, and died afore the institution of Circumcision, in the wilderness, and in the time of grace, etc. yet by some extremity, could not receive the Seal of the covenant) and women, who afore, and under the Law for many years, were partakers for no Sacrament, and never of one Sacrament, or that they be heirs of the promise.  
Some have faith: for they receive any of the Sacraments.  
So had Abraham 
e Rom. 49. ●0. , the jews, unto whom Peter preached 
f Acts 2 41. , the Samaritans 
g Acts 8.12. , the Church 
h Acts 8.37. ; Cornelius the Centurion: and have the godly of discretion wheresoever not yet baptised 
i Acts 10.42. .  
Some neither afore, nor at the instant, nor yet afterward, though daily they receive the Sacraments, will have faith; such are like unto judas 
k joh 12.26. , Ananias and Sapphira 
l Acts 5. , Simon Magus 
m Acts 1 13. , the old Israelites 
n 1 Cor 10 5. , and the wicked Corinthians 
o 1 Cor. 11 37. .  
In some the Sacraments do effectually work in process of time, by the help of God's Word read or preached, which engendereth faith 
p Rom. 10. 1●. , such is the estate principally of Infants elected unto life, and salvation, and increasing in years.   

The adversaries unto this truth.  
Therefore do they err, which teach or hold, that  
They never go to heaven, which die without the Seals of the covenant: so think the Papists of infants which die unbaptised 
a javel. Phil. Contract. 4. de relicit. Chr c. 3 & Tigner. institue. Theol. c. 16. sect. 4, etc. Spec peregr. quae●t. doc. 1. c. 3 q. 5. .  
They are damned (though they receive the Sacraments) that will not receive them, after the received, and appointed manner of the Church of Rome 
b Council Trid. sess 7. c. 13. .  
There is no way of salvation but by faith 
c Lear disc. , hereby excluding infinite souls from the kingdom of heaven, which depart from this world before they do believe.  
None believe but such as are baptised, say the Papists 
d Test. Rhem. an. Gal. 5.27. , as hear the Word of God preached, say the Puritans 
e Lear. ds. c. p. 3. .  
The Sacraments give grace ex opere operato 
f Test. Rhem. an. mar p. 357. , and bring faith ex opere operato 
g Ibid. an. mar. p. 391. .  
The Sacrament of Baptism, is the cause of the salvation of Infants 
h Ibid an. 1. Pet. ●. 21. .    

4 Proposition.  
Christ hath ordained but two Sacraments in his Gospel.  

The proof from God's Word.  
A Sacrament, according to the etymology of the word (as the Schoolmen do write) is a sign of an holy thing, which being true, then have there been, and still are, by so many above either two, or seven Sacraments, as there be, and have been above two or seven things, which are signs of sacred and holy things.  
But according to the nature thereof, a Sacrament is a covenant of God his favour to man-ward, confirmed by some outward sign, or Seal instituted by himself: which also hath been sometimes special either to some men, and that extraordinarily by things natural sometimes, as the tree of Life was to Adam 
a G●n. 2.3. , and the Rainbow to Noah 
b Gen. 9.9, 13. ; and sometimes by things supernatural, as the smoking furnace was to Abraham 
c Gen. 15.17, 18. , the Fleece of wool, to Gedeon 
d judge 6.37. , and the Dial, to Ezeckiah 
e 2 King. 20 7.11. Isa. 38.8. ; or to some Nation, as the Sacrifices, Circumcision, and the Paschall Lamb was to the jews.  
And sometimes general to the whole Church Militant, and ordinary, as in the time of the Gospel. And then a Sacrament is defined to be a ceremony ordained immediately by Christ himself, who by some earthly, and outward element, doth promise everlasting favour, and felicity to such, as with true faith, and repentance, do receive the same. And such Sacraments in the New Testament we find only to be Baptism 
f Matth. 18.19. Mark. 16.16. ● joh. 3.5. Acts 2.38. , and the Lords Supper 
g Luke 22.19. Joh. 6.53. 1 Cor. 11.24. .  
This is the judgement also of the Church's Protestant 
h Conf. Helu. 1. ar. 20. & 2. c. 19 Basil. ar. 5. sect. 2. Gal. ar. 35. Belg ar. 33. Saxon ar. 12. Suev. ar. 16. .   

Errors and adversaries unto this truth.  
In a contrary opinion are diverse, and namely,  
The jews, and Turks: for they deny all the Sacraments of the Church, as we do hold them.  
The Eutychites, who say that prayer only, and not the Sacraments, are to be used 
a Theodoret. .  
The Schwenkfeldians, who contemn not only the word preached, but the Sacraments also, as superfluous, depending wholly upon revelations.  
The Banisterians, who think there will be a time, and that in this world, when we shall need no Sacraments 
b Unfold of untruths. .  
The Papists, who publish  
That we leave out no less than six of the seven Sacraments 
c How let reas. 7. .  
How there be seven Sacraments of the New Testament 
d Catech. Canis. Vaux. .  
That he is accursed that shall say there be either more, or fewer than seven Sacraments: or that any of them is not verily, and properly a sacrament; or that they be not all seven instituted of Christ himself 
e Test. Rhem. an Jam 4.24. Concil. Trid. sess. cap. 1. .  
That there are seven Sacraments, whereof two are voluntary, and at the discretion of men to be taken, or not, as Matrimony, and holy Orders; and five are necessary, and must be taken; and of these five, three, to wit, Baptism, Confirmation, and Orders, are but once to be taken, because they imprint an indelible Character in the soul of the receivers: and four be reiterable, and may often be received, as the Sacrament Eucharistical, Matrimony, Penance, and extreme Unction, because at their first ministration, they leave in the soul no indelible Character 
f Stella Cleticorum. .    

5. Proposition. Confirmation is no Sacrament.  
Touching Confirmation, the sentence, and judgement of the true Church is that rightly used, as it was in the Primitive Chured, it is no Sacrament, but a part of Christian discipline, profitable for the whole Church of God. For the ancient Confirmation was nothing else then an examination of such as in their infancy had received the Sacrament of Baptism, and were then, being of good discretion, able to yield an account of their belief, and to testify with their own mouths what their Sureties in their names had promised at their Baptism: which confession being made, and a promise of perseverance in the Faith by them given, the Bishop by sound doctrine, gave advice, and godly exhortations, confirmed them in that good profession: and laying his hands upon them, prayed for the increase of God's gifts and graces in their minds.  
The Popish confirmation all Churches of God with us utterly do dislike, as no Sacrament at all, instituted by Christ 
a Conf. Saxon. ar. 16. Wittem. c. 11. See the Prop. immediately precedent. .  

Errors, and adversaries of this truth.  
Contrariwise the Synagogue of Rome teacheth, that Confirmation is a Sacrament, whereby the grace that was given in Baptism, is confirmed, and made strong by the seven gifts of of the holy Ghost.  
Of which their Confirmation they give us four things principally to observe, viz.  
1. The substance, or matter, which is holy Chrism confect, (as they say) and made of Oil olive, and Balm consecrated by a Bishop.  

See Canis. catech. chap. 4  2. The form, and manner of ministering the same, consisting of the words of the Bishop, which are, I sign thee with the sign of the Cross, and confirm thee with the Chrism of salvation, in the name of the Father, etc. and of the actions both of a Godfather, or Godmother, already confirmed, holding up the child to the Bishop: and of the Bishop, crossing him which is to be confirmed on the forehead, with oil, and next, striking the party confirmed on the ear.  
3. The minister who must be a Bishop, and none inferior Minister 
a Nunquam erit Christianus, nisi in Confirmatione Episcopali fuerit confirmatus. De consecra. dist. 5. cap. & Jejuru. .  
4. The effect, or effects rather. For by Confirmation they say, that  
Sins are pardoned, and remitted.  
The grace of Baptism is made perfect.  
Such become men in Christ, who afore were 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,  
And perfect strength of the mind is attained.  
But in so teaching, dangerous and very damnable doctrine do they deliver. For  
It is an error that confirmation is a Sacrament: because it hath no institution from God, which is necessary to all, & every sacrament, inasmuch as a sacrament cannot be ordained but by God only, even as the Papists themselves do confess 
b Catech. Trid. tit. de Confit. .  
To say that Popish confirmation is grounded upon God's word, is to speak foul untruths. For in the Scripture there is mention, neither of the matter, that it must be Chrism, and that made of oil olive, and Balm, and the same consecrated of a Bishop; nor of the form, that either a Bishop must sign the party to be baptised, with the sign of the Cross; or that a Godfather, etc. must be thereat; nor of the Minister, that of necessity he must be a Bishop, that is to confirm: nor of the effects, that thereby sins are pardoned, and released, and Baptism consummated, and made perfect.  
It is an error to say, there is any other ointment given to the strengthening of the Church Militant, besides the Holy Ghost. jer. 2.27.  
It is an error to maintain, that any Bishop can give heavenly graces to any creature.  
It is an error to ascribe salvation unto Chrism, and not only unto Christ.  
It savoureth of Donatisme, to measure the dignity of the Sacraments, by the worthiness of the Ministers.  
It is an error to say, that men cannot be perfect Christians, without Popish Confirmation.  
It is an error, that by confirmation the holy Ghost is given to the full.   

6. Proposition. Penance is no Sacrament.  
Touching penance, the Papists do publish four things to be noted, whereof none of them is truly grounded upon the Word of God.  

Canis. Catec. cap. 4. Catec. Trid. de poen.  First, the matter, which they do say is partly the actions of the person penitent, which are sufficient contrition of his heart: perfect confession of all his sins, and that in particular, with all the circumstances, as of time, place, etc. and satisfaction by deeds, which maketh an amends for all his offences: and partly the absolution of the Priest.  
Secondly, the Form, which in the Priest is the words of Absolution, which he uttereth over the sinner: in the person penitent, it is his kneeling down at the Priest's feet; his making the sign of the Cross upon his breast; and his saying, Benedicite, to his ghostly father. The Priest (say they) beareth the person of God, and is the lawful judge over the penitent; and may both absolve from the guilt of sin, and inflict a punishment: according to the offence.  
Thirdly, the minister, who ordinarily is the Curate of every parish; but extraordinarily, and in the time of great necssitie, or by licence, is any Priest. And yet some sins are so grievous, as none may absolve but either the Bishop, or his Penitentiary, as the crime of Incest, breaking of vows, Church-robbing, Heresy, adultery: and some again none remit, or pardon, but the Pope only, or his Legate, as burning of Churches: violent striking a Priest; counterfeiting of the Pope's Bulls, etc.  
Fourthly, and last of all, the effect. Hereby, they say, the penitent sinner is purged, absolved, & made as clean from all sin, as when he was newly baptised, and beside, enriched with spiritual gift, and graces.  
The consideration hereof hath moved, besides the Church of England, all other Churches reform, to show their detestation of this new Sacrament, as having no warrant from God's Word 
a Conf. Helu. 1. c. 14. 19 Bohe. c. 4. August. ar. 3. 11, 12. Saxon. ar. 16. 17. Witte. ar. 13. 15. Suc. 28. .  
The blasphemies are outrageous, and the errors many, and monstrous, comprised in this doctrine of Popish penance. For neither can the matter of this their Sacrament, nor the form, nor the minister, nor the effect be drawn from the Word of God.  
They say penance is a sacrament, and yet can they show no element it hath to make it a sacrament.  
Their Contrition is against the truth: For no man is, or can be sufficiently contrite for his sins.  
To confess all sins, and that one after another, with all circumstances, unto a Priest, as it is impossible: so it is never enjoined by God, nor hath ever been practised by any of God's Saints.  
That any man in any measure, can satisfy for his sins, it is blasphemy to say, and against the merits of Christ. 
Test. Rhem. in Colos. 1.26.  And yet do the Papists teach it, as also that one man may satisfy for another.  
An untruth is it, that any Priest, Bishop, or Pope, hath power at his will to forgive sins; or can enjoin any punishment that can make an amends unto God for the least offence.  
If penance purge men, and make them clean from all sin, then is there a time, and that very often in this life, when men in this life be perfect; which tendeth greatly to the error of the catharan's, Donatists, and Pelagians.  
The doctrine of the Papists, that such persons as willingly departed out of this world without their Shrift are damned, is damnable doctrine, and to be eschewed: and yet it is dispersed every where in their books 
* Vaux catec. c. 4. Catech. Trid. de poenit. Test. Rhem. annot. Matth. 12.31. Hills quartron. 13. reas. p. 65. Pel. de Seto. meth. confess. par. 4. p. 156. a. .   

7. Proposition.  
Orders is no Sacrament.  
The Churches of England, and of other places reform, do acknowledge an order of making ministers in the Church of God, where all things are to be done by order. But that Order is a Sacrament, none but disordered Papists will say: and yet they observe none order in speaking of the same. For among them,  

Canis. Catec.  Some do make seven orders: whereof some they call inferior, and some superior: the inferior be the orders first of Porters, whose office is to keep the door: to expel the wicked, and to let in the faithful: next, Exorcists, or Conjurers, which have power to expel the devils: thirdly, Lectors, or Readers, who are to read Lessons, and books in the Church: and fourthly, Acolytes, or Candlebearers, whose office is to bear Cruets to the Altar, with wine and water, and to carry about Candles and Tapers.  
The superior is the order of Subdeacons', Deacons, and of Priests. The Subdeacons' are to read the Epistle or Service time, to prepare necessaries for ministration; and to assist the Priest in ministration. The Deacons duty is to read the Gospel, and also to assist the Priest in ministration. The Priest his part, and office is, to minister Sacraments, that is to say, Baptism, Penance, the Eucharist, and to sacrifice for the quick and the dead, Anoiling of the sick, and Matrimony.  
Others, numbering the seven sacraments, do quite overpasse in silence the sacrament of Order, and in place thereof mention the sacrament of Priesthood, as Vaux, of Bishopdome, as Hugo the Cardinal, or Archbishopdome, as W. Paris.  
These seven Orders, say some Papists, as Lombard 
d Lib. disc. 24. cap. 1. , are seven sacraments: which added to the other six, make 13. sacraments: and are from Christ, and his Apostles time 
e Test. Rh●m a●● ot. mark p. 571. , yea were instituted even by Christ himself 
f Ibid. annot. Luke 22.19. .  
Which their assertions are beside the Word of God. For in the holy Scripture,  
Where can it be seen that either orders, as some can make one, or seven Sacraments; or Priesthood, as others think, is a Sacrament? what element hath it? what form? what promise? what institution from Christ?  
Where can any of those hideous titles of Porter, Exorcist, etc. be found ascribed to any Minister of the new Testament? or the manner of their creation, or offices established?  
Some Papists themselves do write, that all inferior orders are not grounded upon Scripture, but some of them come by tradition 
g Majoran. clip milit. eccles lib. 1. c. 9 . And Peter Lombard saith plainly, that five of the seven Orders neither can be read in the Word of God; nor yet were heard of in the Primitive Church 
h Lomb. lib. 4. diss. 24. .  
Where is it appointed to the Ministers of the new Testament, only to minister Sacraments? or to minister more than two, viz. Baptism and the Lords Supper?  
By what one place of Scripture have Priests authority to offer sacrifice, and that for the quick, and the dead also?  
Where without extreme blasphemy can they show that our Saviour Christ was a Porter, an Exorcist, an Acolyte, etc. and not always in his Church, a King, a Prophet, and a Priest?    

8. Proposition. Matrimony is no Sacrament.  
Matrimony is a state of life, holy, and honourable among all men 
a Heb. 1●. 4. . Howbeit, to say that the same is a Sacrament instituted, and that by Christ, as the Papists do 
b Conc. Tried. Ses. 7. cap. 1. Test. Rhem. annot; Ephes. 5.32. Catech. Vaux. Canis. , we cannot be induced, and that for diverse reasons.  
For marriage, or the wedded state, was never commanded by God to be taken for a Sacrament.  
Again, it hath neither outward element; nor prescribed form; nor promise of salvation, as a Sacrament should, and Baptism, and the Lords Supper have.  
Besides, Matrimony may be entered into, or not, at our discretion. But it is not at our choice to be partakers, or not to participate of the Sacraments, if we may come by them.  
Moreover, Matrimony was ordained even by God himself in the time of man's innocency 
c Gen. 24. Matth. 19.4, 5, 6. , but the Sacraments of the New Testament were instituted by Christ.  
Finally, it was no sacrament to the Fathers afore and in the time of the Law; and therefore is no sacrament to us.  
Hereunto subscribe the Churches of God elsewhere 
d Conf. Helu. 1. ar. 20. 37. & 1. c. 19 29. Basil ar. 5. Bohe. c. 9 Gal. ar. 24. 35. Belg. ar. 33. Aug. ar. 25. 6. Saxon. art. 12. 18. Wittemb. c. 21. 26. Suc. c. 12. 15. ; all of us opposing ourselves against the manifold adversities of this truth: whereof  
Some have too highly conceived of the wedded state; such are the Papists, when they will have it to be a sacrament, as hath been said; and such were the Vigilantian Bishops, who would take no men into the Clergy, except they would be married first 
e D. Heron advers. Virgil. .  
Others again too basely, and badly think of Matrimony, defending (some of them,) how it is not meet that any man or woman should marry at all; such were the Gnostics 
f c 1. Epiphan. , the Marcionites 
g Tertul. contra Mar. lib. 4. , the Tatians 
h Epiphan. , the Montanists 
i Euseb. , the manichees 
k D. August. de haeres. , the Hierarcites 
l Ibid. August. , and the apostolics 
m Epiphan. .  
That any man, or woman should twice marry, the husband or wife being dead; of this mind were the catharan's 
n D. August. de haeres. , Origen 
o D. Origen. in ●o●. 19 , and Tertullian 
p Tertul. lib. de monog. .  
That some kind of persons should never marry, as namely, those which have taken holy Orders 
q Test. Rhem annot. , or be of spiritual kindred 
r Tim. 3.2. See more afterward, artic. 32. 1. Pet. Lombard. lib 4. dist. 42. By spiritual kindred which is between the party that is baptised, or confirmed, and his Godfathers, and Godmothers, and also between the Godfather, or Godmother, and the parents of the child baptised, or confirmed (matrimony may not be either contracted, or continued) Canis. catech. c. 4. ; these errors the Papists do hold.  
Lastly, that any persons should not be married but by popish priests; thinking all those men and women not lawfully married, which are coupled together by Protestant ministers: and therefore have new married such persons. So did the Papists both in the Low countries 
s Supplic. of the Prince of Orange unto King Philip. , and in France 
t Calvin. epist. fol. 266. and Chron. of France. .   

8. Proposition. Extreme unction is no Sacrament.  
The Papists do take Anoyling of the sick (which they call extreme Unction) for a Sacrament, whereof (as they writ)  
The matter is oil hallowed by a Bishop; wherewith the sick person is anoyled upon the Eyes, Ears, Mouth, Nose, Hands, and Feet.  
The form of the words, which the Priest speaketh, when he doth anoint the sick person in the foresaid places, is, saying: By this Oil God forgive thee thy sins, which thou hast committed by thine Eyes, Nose, Ears, and Mouth, by thine Hands and by thy Feet: all the Angels, Archangels, patriarchs, Prophets, Apostles, Evangelists, Martyrs, Confessors, Virgins, Widows, Infants, heal thee.  
The Minister thereof usually is a Priest; but may be any other Christian.  
The effect of anoyling is to purge, and put away venial sins, committed by misspending of our senses; as also sins forgotten.  
In this Antichristian doctrine many errors be contained. For,  
In respect of the matter, the Papists make of a greasy matter, a spiritual ointment; whereas there is none ointment spiritual but the holy Ghost.  
In respect of the form, the only propitiator, and mediator between God and man, Christ jesus is blasphemed; and the merit; and power of his death, ascribed unto greasy oil. Besides, Christ is not acknowledged for the only Saviour of mankind, and Physician of our souls; but other Physicians he called upon besides him.  
In respect of the Minister, they hold how any man hath power to forgive sins, which belongeth unto God alone: also, that other men, yea women (and not the Ministers of the Word only) may be the Ministers of the Sacraments.  
In respect of the effect, they teach us (which is utterly untrue) that neither all sins be mortal; nor that Christ hath cleansed such as be his, from all their sins, by his precious blood.   

10. Proposition.  
The Sacraments are not to be abused, but rightly to be used of us all.  

The proof from God's Word.  
In the Word of God the right use of the Sacraments, and the ends of their institution are evidently set down. For  
Concerning Baptism, Christ saith, Teach all Nations, baptising them, &c 
a Math. 28.29. . He that shall believe, and be baptised, shall be saved 
b Math. 19.16. .  
Touching the Lord's Supper, saith our Saviour, of the Bread, Take eat, etc. and of the Cup, Drink ye all of it 
c Math. 26.26, 27. : and St. Paul, The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ 
d 1 Cor. 10.16. ?  
This truth do the Churches reform by their Confessions subscribe unto 
e Conf. Helu. 1 ar. 22. & 2. c. 20. & 2 c 20, 21. Bohem c. 11. 13. Gal. ar. 35 38. Belgic. 34. 35. Aug. ar. 2. 9 Sax ar. 13. 15. Wit● c. 10. 19 Su●v. c. 13. 18. .   

The errors and adversaries unto this truth.  
Then greatly do they sin, who either do not use the Sacraments at all, as do the Scwenfeldians 
a See in 〈◊〉 art. prop. 1. , or minister them but unto whom they list: so is Baptism of the Servetians 
b Calvin. epiph. 118. , and Anabaptists 
c Sl●●dan. c●mmon. l. 9 , ministered only unto elder persons, and denied unto Infants, and so is the same Sacrament, of the Marcionites, ministered unto single persons, but denied unto married folks 
d ●ert. contra Martion. lib. 1. & 4. : or do abuse them.  
So abused is baptism by them who baptise things without reason, yea sometimes without life, or sense: so have the Papists baptised both Bells, and Babel's, as the great Bel of S. john de Lateran at Rome, by Pope john the 14. who named it john after his own name 
e Cypr. Valera of the Pope &c, p. 55.  and the great Bell of Christ's Church in Oxford, 
f D. Humfre. 〈◊〉 su●ll●. p. 81.  which D. Tresham the Vice chancellor, named Mary; Babel's, as the Duke of Alva's chief Standard, which he used in the Low Countries, was baptised by Pius Quintus. Ann. 1568. and called Margaret by the said Pope 
g D. Morison. de depray. R●●. Orig pag. 24. , and so the Cataphrygians baptised the dead bodies of men 
h Philastrius. .  
Again, Baptism was abused by the Marcionites, when they baptised the living for the dead 
i Tert. contra Mar. lib. 4. , also by the Novatians 
k D. Cypr ●d julian. , and Papists 
l Suc. ar. 23. prop 3. , when they rebaptised Infants afore baptised, as they termed them, by Heretics.  
And so abused was the Lord's Supper by certain Heretics, condemned in a Council at Carthage, whose manner was to thrust the Sacrament into the mouths of dead men 
m Conc. Carthag. 3. can. 6. , and is by the Papists, whose guise is to use it magically, 
n Art. of the peace between Spain and Eng. ar. 1 1604 ar. 2. concer. a mother. See more in the Art. of Bap the L. Supper also, ar. 28. prop 5.  as a salve against bodily sickness, and adversity: also to carry the same about pompously, and superstitiously in the open streets, to be adored of the beholders.    

11. Proposition.  
All which receive the Sacraments, receive not therewithal the things signified by the Sacraments.  

The proof from God's Word.  
WE read in the holy Scriptures; that  
Some persons do receive the Sacraments, and the things signified by the Sacraments, which are the remission of sins, and other spiritual graces from God: and so received was the Sacrament of Baptism, of Cornelius 
a Acts 10.47. , and the Lords Supper, of the good Disciples 
b Mark 18.26, etc. , and the godly Corinthians 
c john 13. 22● .  
Some again receive the Sacraments, but not the things by them signified: so received was Baptism of Simon Magus 
d Acts 8.13. , and the Lords Supper of judas 
e john 13.26. , and so receive the Atheists, Libertines, and impenitent persons 
f 1 Cor. 11.17, etc. .  
And some receive not the Sacraments at all, and yet are partakers of the things by the Sacraments signified: such a communicant was the Thief upon the Cross 
g Luke 23.43, 44. .  
This maketh us to conceive well both of those men, and women, which would, and yet cannot communicate in the public, and Christian assemblies; and of the children of Christian parents, which depart this world unbaptised.  
Furthermore, it is apparent, how  
Salvation is promised to such as are baptised, yet not simply in respect of their baptism, but if they do believe 
h Mar 16.16. .  
Again, St. Paul saith, Whosoever shall eat the bread, or drink the Cup of the Lord  
Unworthily, shall be guilty of the body and blood of Christ 
i 1 Cor. 11 27. .  
And this the purer Churches every where do acknowledge 
k Confess. Helu. 1. ar. 10 and 2. c. 19 21: Basil. ar. 3. 6. Bohem. c. 11. 13. Gal. ar. 24. 36, 37. Bel. ar. 33 35. Aug in 3 13. Saxon. ar. 13. 24. Wit. c. 10. Suet. c 17 .   

The adversaries unto this truth.  
The Papists therefore be in a wrong opinion, which deliver that,  
The Sacraments are not only Seals, but also causes of grace 
a Test Rhem. an. 1. Pet. 3.21 , and  
The Sacraments do give grace, even because they be delivered and received, ex opere operato 
b Ibid. annot. mark p. 357. .     

26. Article. Of the unworthiness of the Ministers, which hinder not the 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 forasmuch as they do not the same in their own name but in Christ's, and do minister by his commission, and authority, we may use their ministry, both in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the Grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them, which are effectual, because of Christ's institution, and promise, although they be ministered by evil men.  
Nevertheless it appertaineth to the discipline of the Church, that enquiry be made of evil ministers: and that they he accused by those that have knowledge of their offences, and finally, being found guilty, by just judgement be deposed.  

The Propositions.  
1. The effect of the Word, and Sacraments, is not hindered by the badness of ministers.  
2. Evil ministers are to be searched out, convicted, and deposed, but orderly, and by the discipline of the Church.   

1. Proposition.  
The effect of the Word, and the Sacraments, is not hindered by the badness of ministers.  

The proof from God's Word.  
OF the ministers ecclesiastical the Church is to conceive neither too sinisterly, as though their unworthiness could make the Word and Sacraments the less effectual to such as worthily do hear, and receive them: nor on the other side too highly, as if the dignity of their calling were cause good enough, that what they do, or say ex opere operato, take happy effects.  
These things from the Scriptures are manifest, which teach us, that wicked ministers, even the Scribes and Pharises fitting in Moses chair 
a Matth. 23.1. , and preaching Christ, though through envy, strife, and contention 
b Phil. 1.15. , are to be heard; and many administer the Sacraments; as did the ordinary Priests among the jews, whereof very many, both afore, and after that our Saviour came into the world, were most wicked men: and the best are but the Ministers of God 
c 1 Cor. 4.1. , and Gods labourers 
d 1 Cor. 3.9. .  
Also the purer Churches bear witness hereunto 
e Confess. Helu. 1. ar. 15. 20, 22. Hel. 2. 1. 18, 21 Bohe. c. 11. 12. Gal. ar. 3. 35. Aug ar. 8. Sax ar. 1●. 13. Wit. are 31. Suc. ar. 13 .  
Neither is he (whosoever) that planteth any thing, neither he that watereth, but God that giveth the increase, saith Saint Paul 
f 1 Cor. 3.7. . And a sign of a good spirit is it, to regard not so much who speaketh, a ministereth, or what is uttered, and offered from God.   

Errors, and adversaries unto this truth.  
The due consideration of the premises will both settle us the more firmly in the truth; and make us the more carefully to abhor all adversaries thereof, as in old time were the Donatists, and the Petilians, who taught that the Sacraments are holy, when they be administered by holy men, but not else 
a D August. in Psa. 100 & 32. Idem contra P●til. l. 1. c 4. : also the apostolics, or Henricians, who had a fancy that he was no Bishop, which was a wicked man 
b Magdeburg. eccles. hist. C●nt. ●2. cap. 5. fol ●44. .  
Among the Fathers also, Cyprian, and Origen were not found in this point. For Cyprian published, that no minister could rightly baptise, who was not himself endued with the holy Ghost 
c D. Cyprian, epist. lib. 1. lib. ad Mag. ep. 6. : he further delivered, that whosoever do communicate with a wicked minister, do sin 
d Ibid. ep. 4. .  
Origen held, that in vain did any minister either bind, or lose, who was himself bound with the chains of sin, and wickedness 
e D Orig in Math. ●1 act. 1. .  
Such adversaries in our time be the Anabaptists, the Family of Love, the disciplinarians (usually termed Puritans;) the Sabbatarians; the Brownists; and Papists. For  

f Wilk. against the l a ar. 14. p. 66.  The Anabaptists will not have the people to use the ministry of evil ministers: and think the service of wicked Ministers unprofitable, and not effectual: affirming that no man, who is himself faulty, can preach the truth to others.  
The Family of Love do say, that no man can minister the upright service, or ceremonies of Christ, but the regenerate 
g H. N. evang. c. 23. 6. 2. , also that wicked men cannot teach the truth 
h Fam 1. epist. to M. Rogers. .  
The disciplinarian Puritans do bring all ministers which cannot preach, and their services into detestation. For their doctrine is, that  
Where there is no Preacher, there ought to be no minister of the Sacraments 
i Lear. disc. p. 62. .  
None must minister the Sacraments which do not preach 
k T. C. 1. c. p. 104. .  
The Sacrament is not a Sacrament, if it be not joined to the Word of God preached 
l Ber. de Loquercas of the Church c. 10. .  
It is a sacrilege, to separate the ministration of the word preached, from the Sacraments 
m Lear. disc. p. 60. .  
Of these men's opinions be the Sabbatarians among us. For their doctrine is to the common people, that unless they leave their unpreaching ministers every Sabbath day, and go to some place where the Word is preached, they do profane the Sabbath, and subject themselves unto the curse of God 
n D. B. doc. of the Sab. 2. book p. 173. .  
So the Brownists; No man is to communicate (say they) where there is a blind, or dumb ministry 
o R. H. on Psal. 122. .  
The Papists do cross this truth, but after another sort: For  
Pope Hildebrand decreed and commanded, that no man should hear Mass from the mouth of a Priest which hath a wife 
p B. jewel on Ag. 1. ser. .  
The Rhemists do publish, how  
The Sermons of heretics (and so term they all Protestant ministers) must not be heard, 
q Test. Rhem. annot. tit. 3. 10.  
r Ibid. an. Mar. 3.13.  though they preach the truth. Their prayers and sacraments are not acceptable to God, but are the howling of wolves.    

2. Proposition.  
Evil ministers are to be searched out, convicted, and deposed but orderly, and by the discipline of the Church.  
The wicked, and evil ministers must not always be endured in the Church of God. For they are the evil and unprofitable servants 
a Math. 25.26. , the eyes, which do offend 
b Math. 18.9. , the unsavoury salt 
c 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 also given authority unto his Church to punish offenders, according to the quality of their transgressions. And so may we read in the Word of God.  
Let the Church say our Saviour 
d Math. 18.17. .  
Let such a one by the power of our Lord jesus Christ, be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord jesus, saith Saint Paul e.  
So the neighbour Churches 
f Helu. 2. c. 18. Bohe. 2. c. 18. are 11. Suev. ar. 35. .  

Adversaries unto this truth.  
Then deceived, and out of the way, are the Brownists, and Barrowists, which are of mind, that  
Private persons in themselves have authority to depose unmeet ministers; and to punish malefactors 
a R.H. in Psal. 121. p. 117. .  
Every particular member of a Church in himself hath power to examine the manner of administering the Sacraments, etc. to call men unto repentance, &c 
b Bar. disco. p. 56. , to reproove the faults of the Church; and to forsake that Church, which will not reform her faults upon any private admonition 
c Giff. repl. unto Bar. and Gr. in the end. .  
For want of the due execution of discipline against persons offending, and malefactors 
d Brown tract. of the life, and mean Bred. detect. p. 121. , both women may leave their husbands (as some have done,) and husbands their wives, and go where it is in force. See more in Art. 33. Prop. 1.     

27. Article. Of Baptism.  
1 Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from other that be not Christened, but 2 it is also a sign of regeneration, or new birth, whereby as by an instrument, they that receive Baptism rightly, are grafted into the Church, the promises of the forgiveness of sin, and of our adoption to the Sons of God, by the holy Ghost, are visibly signed, and sealed: Faith is confirmed, and grace increased by virtue of prayer unto God.  
3 The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.  

The Propositions.  
1. Baptism is a sign of Profession, and mark of difference whereby Christians are discerned from other men, that be no Christians.  
2. Baptism is a sign or seal of the Regeneration, or new birth of Christians.  
3. Infants, and young children, by the Word of God, are to be baptised.   

1. Proposition.  
Baptism is a sign of Profession, and mark of difference, whereby Christians are discerned from other men, that be no Christians.  

The proof from God's Word.  
HOw the Sacraments are tokens: and therefore that Baptism is a sign of the true Church; which be Christians, it is apparent from God's Word in the fift proposition of the nineteenth Article afore going; and the same do the Churches of God acknowledge 
a Conf. Helv 1 are 20 & 2. c. 19.20. B●l●. 〈…〉. 2. Gal. ●●. ●● Belg. ●r. ●4. 〈…〉. 13. 〈◊〉 ar. 12. .   

Errors and adversaries unto this truth.  
This declareth us to be sound Christians, and  
Not Nazarens, who were with the jews circumcised, and baptised with Christians, and so (as Hierome writeth of them) were neither jews, nor Christians 
a D. Heron. in epist. ad Aug. 〈◊〉 haeres. .  
Not Manicheans, which baptise not any 
b D. August. .  
Not false Christians 
c 1 Cor. 15. , or Marcionites 
d Tertul. co●●●● Mar. lib. 4. , which did baptise the living for the dead. Which Marcionites also denied Baptism unto all married persons, and baptised none but persons single, virgins, widows, and women divorced from their husbands 
e Tertul. Ibid. .  
Not Origenists, who maintain a Baptism by fire; as also that after the resurrection of our bodies, we shall have need of Baptism 
f Origen. in Luk. hom. 14. .  
Not of Matthew Hamants opinion, (that Norfolk Heretic) which stood in it to the death, that Baptism is not necessary in the Church 
g Holinsh. chr. fol. 1299. .  
Not Anabaptists, which number Baptism among things indifferent, and so to be used, or refused, at our discretion 
h Bullin. contra Anabap. lib. 2. cap. 1. .  
Not Familists, which say there is no true Baptism, but only among themselves 
i H N. 1. exhor. cap. 7. .  
Not Papists, who both baptise Bells, and Babel's, as afore hath been showed, art. 25. prop. 10. and also make the vow, and profession of the Monarchal, or life of a Monk, as good a token of Christians, as Baptism 
k T. Aquinas 1.21. de ingre. ●elig p. 119. .    

2. Proposition.  
Baptism is a sign or seal of the Regeneration, or new birth of Christians.  

The proof from God's Word.  
Baptism, of S. Paul is called the washing of the new Birth 
a Tit. 3.5. , of others, the Sacrament of the new Birth, to signify how they which rightly (as all do not) receive the same 
b See afore ar. 25. p. 11. , are engrafted into the Body of Christ 
c 1 Cor. 12.13 , as by a seal be assured from God, that their sins be pardoned, and forgiven 
d Acts. 2.38. , and themselves adopted for the children of God 
e Tit. 3.5. , confirmed in the faith 
f Mark 19.16. , and do increase in grace, by virtue of prayer unto God 
g Act. 2.14, 42. .  
And this is the constant doctrine of all Church's Protestant and reformed 
h Conf. Helu. ar. 21. & 2 c. 20 Boh. c. 12. Gal. ar. 35. Belg. ar. 34. Aug. ar. 9 Saxon. ar. 23. Wittem. c. 10. Suev. c. 19 .   

The errors and adversaries unto this truth.  
But no part of the true Church thinketh as many old heretics, viz. that  
The baptised of the Orthodoxal ministers, are to be rebaptised, as said the Novatians 
a Cyp. ad Joh. .  
Original sin is not pardoned in infants, as said the Pelagians, because they have no such sin in them at all 
b D. August de pec. mer. lib. c. 20. .  
Only sins passed, and not sins future, or not yet committed, are by Baptism cleansed, as the Messalians held 
c Theod. dimider c. de Bapt. .  
Being once baptised, we can no more be tempted, as thought the jovinians: which was the error also of the Pelagians 
d Mag. cc. hist. Cen. 4 c. 5. fol. 381. .  
The Baptism of water is now ceased: and the Baptism of voluntary blood by whipping is come in place thereof, without which none can be saved, as the Flagelliferans published 
e Gerson. troth. contra ●lage●. .  
We also condemn the opinion  
Of the Russeis, that there is such a necessity of Baptism, as that all that die without the same, 
Russie commonweal, c. 24. p. 98 b.  are damnedf.  
Also of the Banisterians, which say that the water at Baptism is not holy, in respect that it is applied to an holy use; and that the ordinary, and common washings among the Turks, and jews, is the same to them that Baptism is to us 
g Banist. errors printed by T. Man. .  
Likewise of the Family of Love, which conceive basely of this Sacrament, calling it in derision, Elementish water, and of no better validity, or virtue then common water 
h N.N. evang c. 16. sect. 5.6. .  
Also the Anabaptists, who ascribe no more unto Baptism, then unto any other thing, civilly discerning one man from another; and say that the Sacraments of the New Testament are no instruments to raise, or confirm faith 
i Althemar. council. lo. pugnan. lo. 131. .  
And lastly of the Papists, who maintain that  
Baptism serveth to the putting away of original sin only 
k ● Tho. de ●●c. Altari. .  
Baptism bringeth grace, even ex opere operato 
l Test. Rhem. an. Gal. 3.27. .    

3. Proposition.  
Infants, and young children, by the Word of God, are to be baptised.  

The proof from God's Word.  
ALthough by express terms we be not commanded to baptise young children: yet we believe they are to be baptised, and that for these, among other reasons:  
1. The grace of God is universal, and pertaineth unto all: Therefore the sign, or Seal of grace is universal, and belongeth unto all, so well young as old.  
2. Baptism is unto us, as Circumcision was unto the jews. But the Infants of the jews were circumcised. Therefore the children of Christians are to be baptised.  
3. Children belong unto the Kingdom of Heaven 
a Matth. 13.14. , and are in the covenant; therefore the sign of the covenant is not to be denied them.  
4. Christ gave in commandment that all should be baptised 
b Matth. 28.19 , therefore young children are not to be exempted.  
5. Christ hath shed his blood aswell for the washing away the sins of children, as of the elder sort. Therefore it is very necessary that they should be partakers of the Sacrament thereof.  
All Christian Churches allow of the Baptism of Infants 
c Conf. Helu. 1 ar. 21. & 2. c. 20. ar. 35. Belg. ar. 34. Aug. ar. 13. Sax. ar. 13. Wit. c. 10. Suc. cap. 17. .   

The adversaries unto this truth.  
The premises declare, that  
They slander us which say, that all Protestants deny the Baptism of children to be necessary, and this is Runagate Hils report 
a Hills quart. reas. 14. .  
They err which oppugn this truth, as do many persons, but not after one, and the same sort. For  
Some utterly deny that Infants, or young children are to be baptised: so did the Pelagians 
b D. August. de Ver. Apo. se. de Bap par. , the Heracleans, and the Henricians 
c Mag. eccles. hist. con. 12. c. 5. ; and so do the Anabaptists, whereof said some, how baptism is the invention of Pope Nicholas, and therefore naught 
d Bullin contra Anbap. l. 1. , others, that baptism is of the devil. So thought Melchior Hoffeman 
e Ibid. l. 2 c. 13. , so also do the Swermerians (a sect among the said Anabaptists 
f Althemar lo. pug. co. 131. ) the Servetians 
g Epi. minist. Bern. in Cal epist. fol. 118. , and the Family of Love, which doth hold that none should be baptised until he be thirty years old 
h Display H. 7. a. .  
Others refuse to baptise not all, but some Infants So denied is baptism by the Barrowists unto the seed of whores, and witches 
i Bar. disc p. 9 , by the Brownists, unto the children of open sinners 
k Giffords' reply. , by the Disciplinarians unto their children which subject not themselves (as Dud. Fenner saith) unto the discipline of the Church, or obey not the Presbyterial decre●●. 
l Sacramentorum autem primum pro natura sua administrari debet vel infantibus, vel adultis. Infantibus autem i●s qui sunt liberi corum qui sunt intra. Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sc. subii, civat. D. Fenner. 5. Theol. cap. ult. .  
Others allow the Baptism of Infants, yet think those Infants not lawfully baptised, which are baptised either by the now ministers of the Church of England, as the Brownists do think 
m R.A. confut. of Brow. p. 113. , or by Protestant ministers, as the Papists are of mind, witness their rebaptising of infants in France, and in netherlands 
n See afore ar. 25. p. 8. , or by unpreaching ministers, as the disciplinarian Puritans do hold 
o See ar. 26. pr. 1. Declarent ubinam legerint, tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti, ut nisi concio habeatur, renascentium lavacro infans aspergi non possit? .  
And others are of opinion that none are to be baptised which believe not first.  
Hence the Anabaptists, Infants believe not, therefore be not to be baptised. Hence the Lutherans: Infants do believe 
p Querim. ec. p. 80. Hessius, de 600. ar. Pontif. lo. 16. : Therefore to be baptised.     

28. Article. Of the Supper of the Lord.  
1 The Supper of the Lord, is not only a sign of the love that Christians ought to have among themselves one to another 2, but rather it is a Sacrament of our redemption by Christ's death. Insomuch that to such as worthily, and with faith receive the same, the bread which we break, is 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 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 in given, and 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. The Sacraments of the Lords Supper were not by Christ's ordinance, reserved, carried about, carried about, lifted up, or worshipped.  

The Propositions.  
1. The Supper of the Lord is a sign of the love that Christians ought to have among themselves.  
2. The Lord's Supper is a Sacrament of our Redemption by Christ's death, and to them which receive the same worthily, by faith, a partaking of the body and blood of Christ.  
3. The Bread and Wine in the Lord's Supper, be not changed into another substance.  
4. The Body of Christ is given, taken, and eaten after an heavenly and spiritual, not after a carnal sort.  
5. To reserve, carry about, lift up, or worship the Sacrament of the Lords Supper, is contrary to the Ordinance of Christ.   

1. Proposition.  
The Supper of the Lord is a sign of the love that Christians ought to have among themselves.  

The proof from God's Word.  
THE Supper of the Lord is a token of the love that Christians ought to have among themselves. For which cause it is called the Lords Table 
a 1 Cor. 10.11. , the Lords Supper 
b 1 Cor. 11.10 , a Communion of the Body of Christ, and they that partake thereof, though they be many, yet are but one bread, and one body 
c 1 Cor. 10.16, 17. .  
This is the doctrine of all Christian Churches.   

The errors and adversaries unto this truth. 
d Conf. Helu. 2. cap. 21. Basil. ar. 6. Bohem. c. 13. Belg. ar. 35 Saxon. ar. 14. Suc. c. 18.   
So think not those men, who either with heretic Hamant deny the use of the Lords Supper to be necessary 
a Hol. chron. fol 1299. , or with the Rhemists rail on it and the Protestants that use the same, calling it, a profane, and detestable table, the Cup of devils 
b Test Rhem. an. 1 Cor. 10.21. .    

2. Proposition.  
The Sacraments of the Lords Supper is a Sacrament of our redemption by Christ's death, and to them which receive the same worthily, by Faith, a partaking of the body, and blood of Christ.  

The proof from God's Word.  
THE Sacrament of the Lords Supper is to all Christians, a Sacrament of our redemption by jesus Christ. For  
This is my blood of the New Testament which is shed for many, for the remission of sins 
a Matt. 26 28. : this is my body, which is given for you, etc. This Cup is the New Testament in my blood, which is shed for you, saith our Saviour 
b Luke 22.19, 20. .  
And to such as receive the same worthily 
c 1 Cor. 11.24 1 Cor. 11.28, etc. , and by Faith 
d 2 Cor. 13.5. Joh. 6.35. , it is the partaking of the body, and blood of Christ 
e 1 Cor. 10.16, 17. .  
This is a truth openly both maintained, and testified by the neighbour Churches 
f Conf. Helu. 1. ar. 22. & 2. c. 21. Basil ar. 6. Bohem. c. 13. Gal. ar. 37. Bel. are 35. August. couch. the Mass. ar. 1. ●. Saxon. art. 13 Wittem. c. 19 Suc c. 19 .   

Errors, and adversaries unto this truth.  
Diversely hath this proposition been oppugned. For  
Some either denying, or not acknowledging the benefit of so heavenly a Sacrament, do say, how  
It is to be received only for obedience sake to the Prince's commandment, but is of none effect to the perfect ones. An opinion of the Families 
a Leon. Ram. Conf. 1580. .  
It doth neither good, nor hurt to the receivers. The Messalians error 
b Theodoret. eccl s hist. .  
It doth much hurt, and no good, to participate the Lords Supper among Protestants, say the Papists 
c What can the Protestant Churches afford you? etc. the communion? O poisoned Cup! better it were for you to eat so much Ratsbane, than that polluted bread: and to drink so much Dragon's gall, or Viper's blood, than that sacrilegious wine. Garnish of the soul, etc. printed at Antwerp an. 1569. by Joach. Tro. .  
It is no sign assuring us that all our sins through Christ are pardoned. For only venial, and mortal sins, are thereby remitted 
d Catech. Trid. , and we must always doubt of the forgiveness of our sins 
e Conc. Trid. ses. 6. cap. 9 , say the Papists.  
Others do teach, that  
It can profit such as have no faith, as Babes, and Infants, in which errors be the Russians 
f Al Guag. de relig. Moscovit. p. 168. ; yea the dead bodies of men 
g Conc. Carthag. 3. can. 6. .  
It can benefit such as receive it not at all, if on their behalf it be administered, as persons absent, upon the Seas, in the wars, yea and dead and present too; when yet they participate not, but the Priest for them. These errors the Papists defend.    

3. Proposition.  
The Bread and Wine in the Lord's Supper, be not changed into another substance.  

The proof from God's Word.  
TRansubstantiation, or the change of the substance of Bread and Wine in the Supper of the Lord, we do utterly deny; and the reasons moving us thereunto, are, for that it is repugnant to the plain words of the Scripture. For  
I will not drink henceforth of this fruit of the Vine, saith our Saviour Christ 
a Math 26.29. Mark 14.25. . Which fruit, had it really been either the Blood, or by way of concomitance, the very Body and Blood of jesus Christ, than our Lord had eaten himself, which is not only blasphemous to be spoken, but also impossible to be done, and directly against the Word of God, where commandment is often given, that the blood with flesh (not of beast, much less of man) must not be eaten 
b Gen. 9 4. Leu. 17.14. .  
The heaven must contain jesus Christ, until the time that all things be restored, saith S. Peter 
c Acts 3.21. . If Christ therefore corporally, 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,) you show the Lords death till he come, saith Saint Paul 
d 1 Cor. 11.20. . Therefore he is not come; which he must be, being under the forms of Bread and Wine.  
Transubstantiation beside overthroweth the nature of the Sacrament. For where there is no Element, there can be no Sacrament Because God's Word coming unto the Element, maketh a Sacrament.  
Finally, it hath been the occasion of much superstition, and Idolatry. For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes: hence the adoration of the bread, even as God himself, and that both of Priest and people: hence the carrying about in pompous procession, of the wafer-God; and hence the Popish feast called Corpus-Christi-day.  
The right consideration hereof hath moved all the Churches reform, to show their detestation hereof both by their Sermons, and writings 
e Conf. Helu. 1 ar. 22. & 2. c. 21 Basil. art Witten. b.c. 19 .   

The adversaries unto this truth.  
Abominable therefore be the Popish errors, viz. that  
In the Eucharist there is not the substance of Bread and Wine, but only the mere accidents, and qualities 
a Conc. Trid. se●s. 3. c. 3. .  
Substantially, and really the Body and Blood, together with the soul, and Divinity of our Lord jesus Christ, and therefore whole Christ is contained in the Sacramental Eucharistical 
b Test. Rhem. annot. Matth 26.6. .  
Under each kind, and under every part of each kind severally, whole Christ is comprised 
c Conc. Trid. ses. 2.3. Vaux. Catech. c. 4. .  
After the consecration in the wonderful Sacrament of the Eucharist, the Body and Blood of our Lord jesus Christ is; and that not only in the use, while it is taken, but afore also, and after in the Host, or consecrated pieces, reserved, or remaining after the Communion 
d Conc. Trid. ses. 3. 4. .  
In the holy Sacraments, Christ, the only begotten Son of God, is to be adored with the worship of Latria 
e Conc. Trid. sess. c. 5. .  
Marcus also that detestable heretic, held that the wine of the Lords Supper was converted into blood 
f Epiphan. haeres. 〈◊〉 .    

4. Proposition.  
The Body of Christ is given, taken, and eaten, after an heavenly, and spiritual, not after a carnal sort.  

The proof from God's Word.  
THe regenerate have in them a double life, one carnal, the other spiritual.  
The life carnal and temporary, they brought with them into this world: The spiritual was given unto them afterward in their second birth through the Word 
a 1 Pet. 1.29. .  
The life carnal and corporal is common to all men 
b john 6.51. , good and bad; and is maintained, and preserved by earthly & corruptible Bread, common also to all and every man.  
The life spiritual is peculiar only to Gods elect; and is cherished by the Bread of life, which came down from heaven, which is jesus Christ, who nourisheth and sustaineth the spiritual life of Christians, being received of them by Faith 
c john 6.35. .  
Which spiritual Bread that he might the better represent, he hath instituted earthly, and visible Bread, and Wine, for a Sacrament of his Body, and Blood. Whereby he doth testify, that as verily as we receive the Bread with the hands, & chew the same with the teeth, and tongue, to the nourishing of this life temporal: even so by faith (which is in place of hands and mouth to the soul) we verily receive the true Body, and the true blood of Christ our only Saviour, to the cherishing of the spiritual life in our souls.  
And herein there is a goodly consent with the most of the reformed Churches, and us 
d Confess Helu. 1. ar. 22 & 2. c. 22. Basil. ar. 6. Bohem. c. 13. Gal. are 36. B●lg. ar. 35. .   

The adversaries unto this truth.  
jointly we withstand the adversaries thereof whosoever, as  
The Capernaites, which thought the flesh of our Lord might be eaten with corporal mouths.  
The Synusiastes, or Ubiquitaries 
a Aliq●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus, sed in c●ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru, & vino substantium equidem relinquendo, sed corporale Christi corpus ita coaduniendo, ut substantia substantiam vel localiter, vel definitiuè, vel repletiuè, vel omnibus istis modis simul contineat, quod ipsum prefecto nil est iliud, quam Transubstantiationis quoddam quasi involuer. etc. Jezler, de diutur. helli Euchar. p. 8. , which think the body of Christ is so present in the Supper, as his said Body with Bread and Wine, by one and the same mouth; at one and the same time, of all, and every communicant, is eaten corporally, and received into the belly.  
The Metusiastes, and Papists, which believe, the substance of Bread and Wine is so changed into the substance of Christ his Body, as nothing remaineth but the real Body of Christ, besides the accidents of Bread, and Wine 
b 
After Consecration there is neither bread, nor wine left in this Sacrament, saith Vaux in his Catech.  
By the virtue of the words of Consecration, the substance of bread is turned & changed into the very Body of Christ: and the substance of wine is turned into the Blood of Christ, the holy Ghost working by a divine power. So that Christ is wholly under the form of Bread, and in every part of the Host, being broken, Christ is wholly. Also under the form of wine, & every part thereof, being separated Christ is wholly. Canis catech. c. 4.  
Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vos (Lutherani) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem, & plumorum errorum matrem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jezler. de dintur. belli. Euchar. p. 31. b.  .  
The Symbelists, Figurists, and Significatists, who are of opinion that the faithful at the Lords Supper, do receive nothing by naked, and bare signs.    

5. Proposition.  
To reserve, carry about, lift up, or worship the Sacraments of the Lords Supper, is contrary to the ordinance of Christ.  

The proof from God's Word.  
The true and lawful use of this Sacrament hath been afore set down: And therefore it may suffice us to be remembered, how the Lords Supper was ordained, that the bread should not only be broken, and eaten 
a Math. 26.20. Mark 14.22. Luke 22.19. 1 Cor. 10.16, 11, 2. , the cup should only be given, and drunken 
b Math. 26.27. Mark 14.23. Luke 22.17. 1 Cor. 11.25. , and all this is done in remembrance of Christ 
c Luke 22.19. 1 Cor. 11.24, 25 .  
And so also testify the Churches reform 
d Confess. Helu. 2. c. 21. Basil. ar. 6. Bohem. c. 13. Aug. de Missa, ar. 1. Sax. ar. 14. Wittemb. c 19 .   

The adversaries unto this truth.  
But contrary to the institution of Christ, the Papists abuse this holy Sacrament. For  
They reserve the same; and not only so, but take it to be a Catholic, a pious, and necessary custom, so to reserve it 
a Concil. Trid. ses. 3. c. 6. , and beside, they think every piece, and particle of the Sacrament so reserved, is the very blood of Christ 
b Ibid. can. 4. Sermons fol. 196. b. .  
They carry it about, both unto sick folks. Hence saith the Festivallc.  
As often as any man seethe that body at Mass, or born about to the sick, he shall kneel down devoutly and say his Paternoster, or some other good prayer in worship of his sovereign Lord. And also thorough cities and towns. For whensoever the Pope goeth any journey, the sacramental bread is carried before him on an ambling jennet, as the Persian Kings have before them carried their Orsmada, or holy fire 
d 
See cerem. Pontif. lib. 1. When the Pope goeth from one people to another, he sendeth before him, yea, and sometime a day or two days journey, his sacrament upon a horse carrying at his neck a little Bell, accompanied with the scum and baggage of the Roman Court.  
Thither go the dishes, and spits, old shoes, caldrons, and kettles, and all the sculletie of the Court, whores and jesters. Thus the Sacrament arriveth with this honourable train, to the place whither the Pope is to come: it there awaiteth his coming. And when the master is known to approach near the people, it goeth forth to receive him. So Cyp. Valera, a Spaniard, in his treat. of the Pope, and his auct. p. 17.  .  
In Spain even at this day in the time of the peace between the two mighty Kings of great Britain, and Spain; those English men, as meeting the Sacrament in the streets, will neither do reverence thereunto; nor go aside; nor turn into some house, do fall into the danger of the not holy, but bloody Inquisition 
e Act. of the peace, etc. an. 1604. ar. 2. in the end touching a Moderation, etc. .  
They worship it, and for the same have ordained a certain set, and solemn feast, called Corpus-Christi-day, on which the sacrament is borne about, lifted up, and most idolatrously adored 
f Trid. sess. 3. c. 3. .     

29. Article. Of the wicked, which do not eat the Body and blood of Christ, in the use of the Lords Supper.  
The wicked, and such as be void of the 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 a 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 the use of the Lords Supper.  

The proof from God's Word.  
SAint Paul doth show, how the Supper of the Lord is received of some worthily, which do examine, and judge themselves 
a 1 Cor. 11.28. , and discern the Lords Body 
b Ibid. 29. , as also do abstain from the table of devils. How these do participate of the body and blood of Christ 
c 1 Cor. 10.31. , it hath already been showed in the last mentioned article, prop. 4.  
Again, of others the same is worthily received 
d 1 Cor. 11 38.39. , that is to say, which do not examine themselves, nor judge 
e Ibid. 38.31. , neither discern the Lords Body 
f Ibid. 26. , and do communicate at the Table of the Lord, and at the Table of devils 
g 1 Cor. 10.21. . These may receive the Sacrament, but not the true body of Christ. The reasons be, for that  
They lack the wedding garment 
h Math. 22.11, 12. , which is faith, and the righteousness of Christ.  
They are no members of the true Church, the head whereof is jesus Christ 
i Ephes. 4.15, etc. .  
They have no promise of heavenly refreshing, because they are without a lively faith 
k john 6.25. .  
Therefore they procure unto themselves most heavy punishments 
l 1 Cor. 11.27. , as diseases, death, guiltiness of the body and blood of Christ, and therewith damnation.  
Of this judgement be other Church's Christian and reform beside 
m 
Conf. Helu. in the declare. of the Lords Supper.  
Helu. 2 c. 21. Basil. ar. 6. Bohem. c 13. Gal. ar. 37. Belg. ar. 37.  .   

Errors and adversaries unto this truth.  
The adversaries of this doctrine are  
The Ubiquitaries, both Lutheran, and Popish; they seeing the very body of Christ at the Lords Supper, is eaten aswell of the wicked as of the godly 
a Stur. An. ip. 4. par. 1. p. 58. , these affirming, that all Communicants bad and good, do eat the very, and natural body of Christ jesus 
b Test. Rhem. annot. 1. Cor. 11.27. : they saying, that the true and real body of Christ, In, With, Under the Bread, and Wine, may be eaten, chewed, and digested even of Turks, which never were of the Church 
c So reporteth Sturmius in: his Antipap. p. 4. par. 2. p. 106. , and these maintaining that under the form of bread, the same true and real body of Christ, may be devoured of Dogs, Hogs, Cats, and Rats 
d Alex. Hales, par. 4. q. 44. & D. Thom. par. 5. q. 8. ar. 3. .     

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.  

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

The proof from God's Word.  
OUR Lord, and Saviour Christ hath so instituted his Supper, as he will have not only the Bread, but also the Cup to be delivered unto all Communicants. So find we in the Word of God, namely,  
That the Bread must be given to All, and eaten of All 
a Math. 26.26. Mark 14.22. Luke 22.19. 1 Cor. 10.16.11.25: .  
The Cup is to be given to All, and to be drunken of All 
b Math. 26.17. Mark 22.27. 1 Cor. 10.16.11.25. .  
Hereunto subscribe the Church 
c Conf Helv 1. ar. 22. & 2. c. 21 Bohem. c. 13. Gal. ar. 36.38. Belg. ar. 35. Aug. de Massa, art. 1, 2. Saxon. 15 Wittemb. c. 19 Suc. c. 18. .   

The adversaries unto this truth.  
Though it be a man's covenant, yet when it is confirmed, no man doth abrogate, or addeth any thing thereunto 
a Gal. 3.15. , What impudency then, yea what impiety do they show, which altar this Ordinance of God?  
Some, by adding thereto: So added was unto the Bread, Cheese by the Artotarites 
b Epiphan. : blood, by the Cataphrygians 
c Philastrius. ; the seed of man, by the manichees 
d August. de haeres. ; unto the Wine, warm water by the Muscovites 
e I. Faber. de relig. Moscow. .  
Some, by taking there from: so the Encratites 
f Epiphan. , the Tatians 
g Theodoret. , the Severians 
h Epiphan.  use no wine at all; the manichees do minister only the bread 
i Leo. ser. 4. quadrages. , the Papists, though they use both kinds; yet they always deny the Cup unto the people, and unto Priests also when they say not Mass 
k Concil. Trid. ses. 5. c. 1. & ses. 21. cap. 1, 2, 3. , affirming that  
The people, participating of the Cup, thereby perceive no fruit of spiritual comfort; but receive to themselves damnation 
l Censura Colon. pag. 289. .  
It is not by Gods, but man's law, that Lay persons communicate, either in both kinds, or in one 
m Ibid. p. 283. .  
Notwithstanding that Christ instituted the Sacrament to be received under both kinds, and the Primitive Church accordingly did so administer the same: Hoc tamen non obstante, yet this notwithstanding, it is to be taken of the Laity, but under one kind 
n Con●. Constan. sess. 13. .  
Some, by confounding the elements: So the Moscovites do mingle Bread and Wine together 
o Surius Comment. an. 1501. pag. 31. ; and the Papists make a mixture of Wine and Water, maintaining that Water must be mixed with Wine at the Consecration of the Blood 
p Catec. Trid. : and then that mixture of Water with Wine, without sin cannot be omitted 
q Ibid. .  
Some, by changing the Elements: So the Aquarians, and the Hydroparastites, for Wine, administered and gave Water unto the people 
r Theodoret. .     

31. Article. Of the one Oblation of Christ finished upon the Cross.  
The offering of Christ once made, 1 is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original, and actual: and there is none other satisfaction for sin, but that alone. Wherefore 2 the 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. Sacrifices of the Mass, are most blasphemous Fables, and dangerous deceits.   

1. Proposition.  
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.  

The proof from God's Word.  
OF the benefits redounding unto mankind by Christ his offering up of himself upon the Cross, we have in sundry places afore 
a See art 1. pr. 4. 22. pr. 1, 2. 20. pr. 2.  spoken, and by the Word of God proved him to be the perfect Redemption 
b Acts 20.28. Rom. 5.6, etc. Gal. 3.13. 1 Cor. 6.28. 1 Pet. 1.18, 19 , Propitiation 
c Acts 10 43. Rom. 3.25. Heb 9.12, etc. 1 John 2.2. 1 John 4.10. , and satisfaction for all the sins of the whole world, both original, and actual 
d John 1.29. 1 Pet. 3.18. 1 John 1.7. .  
Hereunto the Churches of God bear witness 
e Conf. Helu. 1 ar. 11. & 2. cap. 11. 15. Basil. ar. 4. Bohem. c. 6. Gal. art. 13. 16, 17. Belg ar. 20. 22. Aug. ar. 34. Saxon. artic. 3. Wittemb. c. 2. 5. Suc. c. 2, 3. .   

The errors and adversaries unto this truth.  
Hereby it is evident to the eyes of all godly persons, that accursed be the errors of them which do affirm, that  
From the beginning of the world, until the 15. year of the Emperor Tiberius, none at all were saved. The error of Manes the heretic 
a Epiphan. .  
Man's body is not capable of happiness, but the foul only; and yet no fowls shall be saved, but their own, said the Marcionites 
b D. Iron c. 1. c. 29. .  
All men, and women, that sin after Baptism, are undoubtedly damned. In this error were the Montanists 
c D. Hiero. ap. Marcel. l. 2. , and the Nonatians 
d D. Cypr. lib. 4. epist. 2. .  
Our salvation is of ourselves; so said Melchior Hoffeman, an arch Heretic 
e Bull in contra Anabap. l. 2. c. 13. .  
Man is restored to grace of God's mere mercy, without the means of Christ's blood, death, and passion. One of Matthew Haments blasphemous assertions 
f Holin. seri. f. 1299. .  
The Saviour of Men, is jesus Christ, a man, and came into the world to save no women but men, say some Papists 
g Dial. of Dives, & Paup. 6. come. , and redeemed the superior world only, which is man 
h Jesuits catec. 1. 8. cap. 10. p. 286. , said Postellus the jesuite; and yet not all men neither, for S. Francis hath redeemed so many as are saved since his days, say the Franciscan Friars 
i Conf. S. Fr. .  
The Saviour of women, from her time till the end of the world, is S. Clare, affirm some 
k P. Mornaeus tract. de ec. c 9  other Papists, as Postellus saith, it is one mother jane 
l Jesuits catec. 1 8. c. 10. .  
The Saviour of men, and women, is S. Mary through her virginity, say some 
m Dial. of Dives, & Paup. 6. come. c. 10. , is S. Christina, by her passion, say other Papists 
n Dionis. Cat. de 4. hom. Novis. ar. 50. .  
There is no sufficient sacrifice yet offered for the sins of the world. One of Kets errors.  
Christ hath satisfied, and was offered only for original sin, an error of Thomas Aquinas.  
Sin's actual, and venial, are taken away by sacred Ceremonies 
o Test. Rhem. an mark p. 258 , by a Bishop's blessing 
p Ibid. annot. Mar. 19.12. , by a Priest's absolution 
q Vaux. catech. c. 4. .  
Sin's actual, and mortal, be remised by a pardon from some Bishop, or from the Pope of Rome 
r See ar. 22. p. 2 .    

2. Proposition.  
The sacrifices of the Mass, are most blasphemous Fables, and dangerous deceits.  
The Papists deliver how the Mass is a sacrifice 
a Test. Rhem. an. Mat. 24.15. , a sacrifice propitiatory 
b Conc. Trid. sess 22. can 3. Catech Trid. Euch. s. , a sacrifice propitiatory for the quick, and the dead 
c Conc. Trid. Ibid. , the same propitiatory sacrifice that was offered by Christ himself upon the Cross 
d Catec. Trid. Ibid. .  
A sacrifice in which, by virtue of a few, even five words (mumbled by a Priest) Christ even that Christ, which hung upon the Cross, is contained 
e Conc. Trid. ses. 3. can. 4. .  
A sacrifice, serving for all persons, quick and dead, to purge them from their sins, to ease them of their pains; to satisfy for their punishment 
f Conc. Trid. ses. 22. can. 3. ; and for all necessities corporal, and spiritual 
g Howl. 7. reas. .  
A sacrifice propitiatory of jesus Christ really offered to God the Father, and that often, in the honour of dead Saints 
h Conc. Trid. ses. 21. c. 3 ses. 22. can. 5. .  
A sacrifice, wherein Christ is so gloriously, as it is to be adored, even with divine worship, both of Priest, and people 
i Ibi. ses 3. c. 5. .  
A sacrifice meritorious to all men for whom it is offered, although they be not living, but dead; not present, but absent; not endued either with zeal or knowledge, but quite destitute of faith, and that ex opere operato 
k Albert. Mag. de sacr. Euch. Howl. 7. reas. .  
Hereby are we to note, first blasphemous Fables. For  
It is a fable, that the Mass is a sacrifice, and that propitiatory; a fable, that a few words of a Priest, can change Bread into a living Body: yea many bodies with their souls, and that of jesus Christ, God and man: a fable, that one, and the same sacrifice is offered in the Mass, which was offered on the Cross: a fable that the said Mass is any whit profitable for the quick; much less for the dead.  
Next, dangerous deceits. For hereby men are to believe, that  
Creatures may be adored, contrary to God's Word 
l Thou shalt not bow to them nor serve them. Exod. 20.5. .  
Christ is often offered: contrary to the Scripture 
m Heb. 6.12, etc. By his own blood entered he in once unto the holy place, etc. He was once offered, Ibid. 28. .  
The Priest offereth up Christ: contrary to the Scripture 
n Heb. 7.27. He offered up himself. .  
Sins be forgiven without blood: contrary to the Scripture 
o Heb. 9.22. Without shedding of blood is no remission .  
Christ died but once, but dyeth daily: contrary to the Scripture 
p Heb. 9 27. It is appointed unto men that they shall o●edye. .  
Faith is not necessary in communicants: contrary to the Scripture 
q Heb 11.9. Without faith it is impossible to please God. .  
We are to adore Christ as always present, contrary to the Scripture, where we are taught to remember him absent 
r Luke 22.16. 1 Cor. 11.25. .  
The favour of God by money may be purchased from a Priest: contrary to the Scripture 
s 1 Pet. 1.18, 19 .  
All which their fables, and deceits do tend to the utter abolishing of true religion. Therefore justly have we, and our godly brethren abandoned the Mass 
t Conf. Helu. 1. ar. 22. & 2. c. 29. 21. Basil. ar. 6. Bohe. c. 13. Belg. ar. 35 Aug. de Missa. ar. 13. Saxon. ar. 14. Wittem. c. 19 Sue. c. 19 .  
Accursed then stand those Papists before God, which take the Mass to be the Sacrifice of Christ's Body, and blood 
v Conc. Trid. sess. 6. c. 2. & catech. Trid. de Euchar. f. , and the only Sovereign worship due to GOD in his Church 
x Test. Rhem. annot. Matth. 24.15. .    

32. Article. Of the Marriage of Priests.  
Bishops, Priests, and Deacons 1, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful also for them. 2 As for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.  

The Propositions.  
1. By the Word of God it is lawful for Bishops, and all 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 own discretion in the fear of God.   

1. Proposition.  
By the Word of God it is lawful for Bishops, and all other ecclesiastical Ministers, to marry, at their own discretion.  

The proof from God's Word.  
NEither the single, nor the wedded life is enjoined any man, much less any calling of men by the Word of God. And that ecclesiastical Ministers in particular may marry, it is evident both from the Old, and the New Testament.  
From the Old Testament, both by the commandments given unto the Priests for the choice of their wives 
a Leu. 21.7. , and by the examples also of Religious Priests, as Aaron 
b Levit. 22.1. , Eli 
c 1 Sam. 3.13. , Zacharias, &c 
d Luke 1.5. . and Prophets, which were all married, as it is thought, except jeremy.  
From the New Testament, by the words of S. Paul, who saith, a Bishop must be the husband of one wife; one that hath children under obedience 
e 2 Tim. 3. . An elder must be unreprovable, the husband of one wife, having faithful children 
f Tit. 1.5, 6. . Deacons must be the husbands of one wife; and have wives that be honest, not evil speakers, &c 
g 1 Tim. 2.11, 12. . And by the example of Peter 
h Matth. 8.14. , Paul 
i Phil. 4.2. , yea of the Apostles 
k 1 Cor. 6.5. , who were all married men. john the Evangelist only except, as some think.  
All sincere Churches, and professors subscribe hereunto 
l Conf. Helu. 1. ar. 37. & 2. c. 29 Basil. ar. 1. sect. 1. 2. Bohe. c. 6. 16. Gal. ar. 24. Aug. de abus. Sax. ar. 18. 21. Wittemb. c. 21. 26. Suc. c. 12. .   

The adversaries unto this truth.  
And none of God's Churches, or people be of the mind  
Either of the Vigilantians, that all, and every one of the Clergy, is necessarily to marry, or not to be admitted for a Minister 
a D. Hiero. advers. vigil. .  
Or of the jovinians, whose Elect Priests might not marry 
b D. Aug. epist. 74. .  
Or of the Popists, who teach, that  
From the Apostles time it was neither lawful for Priests to marry 
c Majora clymilit eccles. .  
The three orders of Deacons, Subdeacons', and Priests are bound not to marry 
d Test. Rhem. annot. mark p. 571. .  
After Orders to marry it is not lawful 
e Ibid. an. 1 Tim. 3.2. ; it is to turn back unto Satan, an Apostasy 
f Ibid. an. 1 Tim. 5.15. .  
None may be a Priest, though he will vow a single life, if he have been a married man 
g Ibid. an. 1 Tim. 3.2. .  
For a priest to play the whoremaster, it is less offence then to take a wife. This was the speech of Cardinal Campeius 
h Sleidan. come. 1 Tim. 5.9. l. 4. , And most famous in the Romish Clergy for their unclean, and uncontinent life. Hence written is it  
Of Pope Paul the 2.  
Auxia, testiculos Pauli, ne Roma requiras:  
Filia huic nata est; haec docet esse marem.  
Of Pope Innocen. the 8.  
Bis quatuor Nocens genuit puellulos,  
Totidem sed & Nocens genuit puellulas.  
O Roma, possis hunc meritò dicere Patrem.  
Of Pope Alex. the 6.  
Non spade Alexander fuerat, Lucretia nempe:  
Illius conjux nata narusque fuit.  
Of the Priests: 
Multi vos sanctos, multi vos dicere Patres  
Gaudent, & vobis nomina tanta placent:  
Ast ego vos sanctos non possum dicere; Patres  
Possum, cum natos vos genuisse sciam.   
Of the jesuits: 
With woman ye lie not, but with males rather,  
Speak jesuite, how canst thou be a Father? &c 
i jesuits catec. 2. B. cap. 5. p. 114. b. .     

2. Proposition.  
It is lawful by the Word of God for all Christian men, and women, to marry at their own discretion in the fear of God.  

The proof from God's Word.  
THE Spirit of God saith unto men, and women in all ages,  
Bring forth fruit, and multiply, and fill the earth 
a Gen. 1.27, 28 .  
Marriage is honourable among all men, and the bed undefiled 
b Heb. 13.4. .  
To avoid fornication, let every man have his wife; and every woman have her husband 
c 1 Cor. 7.2. .  
If they cannot abstain, let them marry 
d Ibid. 9 .  
Notwithstanding, in saying that Christians may marry at their discretion, the meaning is not, that any may marry, if they think good, either within the degrees of kindred, and affinity, prohibited by wholesome laws; or without the consent of parents, or of others in the room of parents, if they be under tuition; or to other ends than God hath prefixed.  
So testify with us the reformed Churches 
e Conf. Helu. 1. ar. 37. & 2. c. 29 Bohem. c. 19 Gal. ar. 24. Aug. de abus. ar. 4, 5: Saxon. art. 18. Wittem. c. 21.26. Suc. c. 22. .   

Errors, and adversaries unto this truth.  
Greatly hath this truth been crossed, and contradicted: For  
Some leave it not to men, and women's discretion, but compel them, whether they will or not, to marry: so did the Ossenes 
a hay. de descrip. urbis Hierusal. l. 3. .  
Some utterly do condemn marriage; as did the Gnostikes 
b D. Iren. ; the Hieracites 
c August. de haeres. ; the Priscillianists 
d Leg. epist. 93. c. 7. ; the Montanists 
e Euseb. ; the Satumians 
f Epiphan. , the Aerians 
g Philastr. ; the apostolics 
h Epiphan. .  
Some allow of the wedded life: yet not in all sorts of persons. For  
The Papists forbidden all Clergy men to marry 
i Test. Rhem. annot. 1 Tim. 5.6. : as also all Godfathers, Godmothers, and whosoever be of spiritual kindred 
k See above ar. 25. pr. 8. .  
Some will have none to marry but Virgins, and single persons; as the Henricians 
l Magd. eccles. hist. Cen. 12. cap. 25. .  
Some condemn all iteration of marriage, or twice marrying, the husband or wife being dead; such heretics were the catharan's 
m D. August. de haeres. , etc.  
Some would have women, though married, to be all common, as the Nicolaitans 
n D. Iren. , and Davigeorgians 
o Hist. D. Georgi●. .  
Some will not marry according to God's Ordinance, but think that one man, at one and the same time, may have many wives. In which error were the Hermogenians 
p Tertul. adieu. Hermog. ; and are the Ochiniter 
q Beza. epist. 10.11. .     

33. Article. Of excommunicate persons, how they are to be avoided.  
That person, 1 which by open denunciation of the Church, is right cut off from the unity of the Church, and excommunicate, aught to be taken of the whole multitude of the faithful, as an Heathen and Publican, 2 until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereto.  

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. Proposition.  
The person, that is rightly by the Church excommunicate, is of all the faithful, to be taken, for an Heathen and Publican.  

The proof from God's Word.  
THE most severe, and uttermost punishment, that the visible Church can inflict upon the wicked, and ungodly of this world, is excommunication: which is a part of discipline to be exercised, and that upon urgent occasions, and it is commended unto the Church, even by God himself, who in his Word hath prescribed.  
1. Who are to excommunicate, namely, such as have authority in the Church 
a Matth. 18.17 1 Cor. 5.4, 5. 2 Cor. 3.13, 14 2 Tim. 3.6. .  
2. Who are to excommunicate, even two sorts of men, whereof the one pervert the sound doctrine of the truth 
b 1 Tim. 1.20. , as did Hymeneus, and Alexander: the other be defiled with notorious wickedness, as that incestuous person at Corinth was 
c 1 Cor 5.1. .  
The manner of proceeding in excommunication, namely, first by gentle, admonition, and that once, or twice given 
d Tit. 3.10. Matth 13.15. , with the spirit of meekness 
e Gal 6.1. , even as a brother 
f 2 Thes 3 15. , if the fault be not notoriously known: and next by open reprehension 
g 1 Tim. 5.20. , afterward by the public sentence of the Church, to put him from the company of the faithful 
h 1 Cor 5.13. , to deliver him unto Satan 
i Ibid. , and to denounce him a Heathen, and a Publican 
k Math. 18.16. , if none admonitions will serve, and the crime, and persons be very offensive.  
A man so cut off from the Congregation, and excommunicated, is of every godly professor to be avoided 
l Rom 16 17. : and not to be eaten withal 
m 1 Cor. 5 11. , not to be companied withal 
n Ibid 8. , nor to be received into house 
o 2 joh. 10. .  
This censure is had in great reverence, and estimation among the faithful servants of God 
p Conf. Helu. 1 ar. 19 & 2. c. 18 Bohem. c. 9.14. Gal. art. 19.33 Belg artic. 30. Saxon art. 11.17. Aug. de abuse. ar. 7. Wittemb. art 3 1. Suc. art. 13. .   

Errors, and adversaries unto this truth.  
1. Adversaries unto this doctrine be they,  
Who utterly condemn all censures Ecclesiastical, and so Excommunication, saying how the wicked are not excommunicable, so did the Paulicians 
a Pan. Diaco. .  
Heretics, holding other points of religion fondly, for their private, and singular opinions, are to be excommunicate; so the Pelagians 
b Prosper. de ingratis. .  
Christians, cleaving unto the foundation, which is Christ are not by excommunication to be thrust out of the Church for any other errors, or misdemeanours whatsoever. Of which opinion be sundry Divines, of good regard 
c Wolf. Mus. cram. p. 63. jezler lib. de diutur. lib. Euch●r. ●. 73. b. .  
2. Which allow the censure of excommunication, so it be done.  
Not (as with us it is) by Commissaries, Chancelers 
d Sold. of Bar. , or Bishops 
e Assert. polit. an. 1004. Bishops are to be obeyed neither when they cite, nor when they excommunicate, saith the Marpt. Thes. 46.82.83. , but in every Parish 
f Demon. of. dis. c. 12. , and that either  
By the whole Congregation 
g Hunt. of the Fox. E. 1. , or by the Eldership, and the whole Church 
h T.C. 1. rep. p. 146. ; or by every Minister 
i Ans. to M. Car. let. p. 30. , yea every member 
k Bar. disc. p. 20.  of the Church; or finally if not by, yet not without the consent of his Pastor who is to be excommunicate 
l Perit. of the 100 .  
3. Which rightly use not, but abuse the censure of excommunication, drawing the same forth  
Against what they list, even against dead bodies, dumb Fishes, Flies, and Vermin, when they have annoyed them. For this the Papists are famous, or infamous rather. The dead bodies of Wicliefe, Bucer, P. Fagius, were excommunicated after they were dead, and buried 
m Act. & Mo. .  
The Bishop of Canaglion, Anno D. 1593. very catholicly accused the mute Fishes 
n Mar. Gallo. lib. 6. p. 502. .  
S. Bernard denounced the sentence of excommunication against Flies 
o Pet. de Natal. in vita Ber. .  
And against whom they please: so the apostolics excommunicated all that were married, only for that they were married 
p Epiphan. ; Diotrephes thrust the Brethren out of the Church 
q 3 john 10. , The Brownists excommunicate whole Cities, and Churches: the Papists excommunicate even Kings, and Emperors, Queen Elizabeth of blessed memory, was excommunicate by three Popes, Pius Quintus, Gregory the 13. and Sixtus Quintus. The Puritans mislike and find great fault that excommunication is not exercised against Kings, and Princes 
r An. to M. Car. let. p. 30. : Barrow saith 
s T.C. rep. 2. part. , that a Prince contemning the censures of the Church, is to be disfcanchized out of the Church, and delivered over unto Satan 
Barnes. disc. p. 14. .  
Also for what things they list; even for May-games, and Robin-hoods matters; as sometimes it was denounced in Scotland by the new Presbytery 
S●r of disci. c. 25 p. 148. ; and for all crimes, which by God's Law deserve death: and for all things that to God's people be scandalous; yea not only for all matters criminal, but also for the very suspicion of avarice, pride, &c 
Knox. order of Ex●om. in Scot A. 2. .  
4. Lastly, which favour the right, and true excommunication, but exercise it not being bound thereunto.    

2. Proposition.  
An excommunicate person, truly repenting, is to be received into the Church.  

The proof from God's Word.  
Sundry be the reasons and ends, why excommunication is used; as  
That a wicked liver, to the reproach of the Gospel, be not suffered among the godly, and Christian professors of true religion;  
That many good men be not evil spoken of, for a few b●d;  
That good and virtuous persons may not be infected, through the continual, or much familiarity of the wicked: For as Saint Paul saith, a little leaven leaveneth the whole lump 
a 1 Cor. 5.6. .  
And that he which hath fall'n, through shame of the world; may at the length learn to blaspheme no more 
b 1 Tim. 1.20. , & through repentance be saved 
c 1 Cor. 5.5. .  
Among all other causes therefore of excommunication, one is, and not the least, that the person excommunicate may not be condemned utterly, but return unto the Lord by repentance, and so be received again into the visible Church, as S. Paul willed the incestuous man should be 
d 1 Co●. 27, ●. .   

The adversaries unto this truth.  
Contrariwise the Montanists 
a D. Hiero. 2d Marc. l. 2. , and the Nouatian● 
b D. Cyprian. l. 4. epist. 2. , are of opinion, that so many as after Baptism do fall into sin, be utterly damned of God, and therefore be not to find favour at the Church's hands.     

34. Article. Of the Traditions of the Church.  
1 It is not necessary that Traditions and Ceremonies be in all places, one, or utterly like: for at all times they have been diverse, and changed, according to the diversity of countries, times, and men's manners; so that nothing be ordained against God's Word 2. Whosoever through his private judgement willingly, and purposely doth openly break the Traditions and Ceremonies of the Church 3, which be not repugnant to the Word of God, and be ordained, and approved by common authority, 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 woundeth the consciences of the weak brathrens 4. Every particular or national Church hath authority to ordain, change, and abolish ceremonies, or rites of the Church, ordained only by man's authority, so that all things be done to edifying.  

The Propositions.  
1. Traditions, or Ceremonies are not neccessary to be like, and the same in all places.  
2. No private man of a self-will, and purposely, may in public violate the traditions and ceremonies of the Church which by common authority be allowed, and are not repugnant to the Word of God.  
3. Ceremonies, and traditions, ordained by authority of man, if they be repugnant to God's Word, are not be to kept, and observed of any man.  
4. Every particular, or national Church, may ordain, change, and abolish ceremonies or rites, ordained only by man's authority, so that all things be done to edifying.   

1. Proposition.  
Traditions, or ceremonies, are not necessarily to be like, or the same in all places.  

The proof from God's Word.  
IF a necessity were laid upon the Church of God to observe the same traditions, and ceremonies at all times, and in all places, assuredly neither had the ceremonies of the old law been, as they are now 
a Act 6.14, 10, 13. & 15, 1, etc. Gal. 2.3. etc. Eph. 2. ●4. Col. 2.16. , abolished; neither would the Apostles ever have given such precedents of altering them, upon special reasons, as they have done.  
For the said Apostles changed the times, and places of their assembling together, the people of God meeting, and the Apostles preaching, sometimes on the week 
b Acts 1.46, 5.24. , sometime on the Sabbath days 
c Acts 13.14.17, 2, 18, 4. , sometimes publicly, in the Temple 
d Acts 24 6, 3, 15, 26. , in the Synagogues 
e Acts 9.20, 14, 1, 17 1●, 18, , and in the Schools 
f Acts 19.9.4. , sometime privately, in house after house 
g Acts 5.42. , and in chambers 
h Acts 1.13, 20 8, 28, 30, 3●. , sometimes in the day time 
i Act. 2.46, 3, 1. , sometimes in the night 
k Acts 20.7. .  
Neither kept they the same course in the ministration of the Sacraments.  
For as occasion was offered, they both baptised in public assemblies 
l Acts 2.46. , and in private houses 
m Acts 16 33, 10, 17, 48. , before many 
n Acts 18.12, 10, 27. 48. , and when none of the faithful, but the minister only, and the party to be baptised, were present 
o Acts 8.36. , and ministered likewise the Supper of the Lord, in the day time 
p Act 22.46. , and at midnight 
q Acts 20.11. , in the open Churches 
r 1 Cor. 11.17. , and in private houses 
s Acts 20.7.2.46. .  
So nothing therefore be done against the Word of God, traditions, and ceremonies, according to the diversity of countries, and men's manners, may be changed and diverse.  
Of this judgement with us be all reformed Churches 
t Conf. Helu. 2. c 7 27 Bohem c 15. Gal. ar. 27. Belg. artic. 32. Aug. art. 15. & ar. 7. tou●h. abuses. Sax. ar. 20 Wittem. ar. 35 Suc. c. 14. .   

The errors and adversaries unto this truth.  
They are greatly deceived therefore which think, that  
The jewish ceremonies, prescribed by God himself for a time unto the jews, are to be observed of us Christians. Such were the old Heretics, the false apostles 
a Acts 15. , the Cerdonites 
b Tertul. contra Mar. l 4. , the Cerinthians 
c Philacter. , and the Nazarites 
d D. Hieron. in epist. ad Aug. , and are the Familists 
e H. N euang. c. 13. sect. 5. ,  
The traditions, and namely the tradition, and ceremony of the seventh day for the Sabbath; and the manner of sanctifying thereof, must necessarily be one, and the same always, and in all places. Hence the demi-Iewes, & English Sabbatarians affirm, first touching the sanctification of the seventh day, how  
It is not lawful for us to use the seventh day to any other end, but to the holy, and sanctified end, for which God in the beginning created it 
f D.B. Sab. de. 1. B. p. 4. .  
So soon as the seventh day was, so soon was it sanctified, that we might know, that as it came in with the first man, so must it not go out, with the last 
g Ibid. p. 6. .  
The Sabbath (or seventh day of Rest,) which hath that commendation of antiquity, aught to stand still in force 
h Ibid. p. 9 .  
All the judaical days, & Feasts being taken away, only the Sabbath remaineth 
i Ibid. 128. .  
And next, concerning the form, and manner of keeping the day, they deliver, that  
We are bound unto the same Rest with the jews on the Sabbath Day 
k Ibid. p. 127. .  
As the first seventh day was sanctified: so much the last be 
l Ibid. p. 6. .  
We be restrained upon the Sabbath from work, both hand and foot, as the jews were 
m Ibid. p. 127. .  
Every Ecclesiastical in Minister in his charge necessarily must Preach, and make a Sermon every Sabbath Day 
n Ibid. 174. , every man or woman, under pain of utter condemnation, must hear a Sermon every Sabbath Day 
o Ibid p. 173. .  
Every Pastor in his charge must execute the discipline, and (Presbyterial) government in his Parish, every Sabbath Day 
p Ibid 165. .  
Last of all, deceived be the Roman Catholics, which are of opinion, how the Ceremonies of their Church are universally, and under the pain of the great curse, neccessarily to be used in all places, and countries 
q Concil. Tried says. 7. can. 13. .    

2. Proposition.  
No private man, of a self-will and purposely, may in public violate the traditions; and ceremonies of the Church, which by common authority be allowed, and are not repugnant to the Word of God.  

The proof from God's Word.  
GReat is the privilege, great also the liberty and freedom of God's Church, and people.  
For they are delivered  
From the curse of the Law 
a Gal 3.23. ,  
From the Law of sin, and of death 
b Rom. 8.2. .  
From all jewish rites, and ceremonies 
c Acts 15.24. .  
And from all humane ordinances, and traditions whatsoever, when they are imposed upon the consciences of men to be observed under pain of eternal condemnation 
d Col. 2.8. .  
Notwithstanding, the Church and every member thereof, in his place, is bound to the 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 
e 1 Cor. 4.46.47. , who hath given power to his Church to establish whatsoever things shall make unto comeliness, Order, and Edification 
f Conf. Helu. 1. ar. 25. & 2. c 24 Bohem. c. 15. 18. Aug. 21. 4. 15. Sax. art. 20. Suc. c. 14. .  
This, of our godly brethren in their published writings, is approved.   

The adversaries unto this truth.  
Notwithstanding, say the Anabaptists 
h Bullin. contra Anabap. lib. 2. c. 2. , The people of God are free from all laws, own obedience to no man, are not to be bound with the bands of any jurisdiction of this world, say the Brownists 
i R. H. on Psal. 122. ; are freed from the observation of all rites, and Ecclesiastical ceremonies; say certain Ministers of the precise faction both in Scotland, and England 
k D. Bar. confe. ar. Hamp. p. 70. 71. .  
Again, there be of the Clergy, who rather than they will use, or observe any rites, ceremonies, or others, though lawfully ratified, which please them not, will disquiet the whole Church, forsake their charges, leave their vocations, raise stirs, and cause divisions in the Church, as did many, when it was in Germany about the Rhine, Frankeland, and Sueaveland, whereby most lamentable effects did ensue 
l Phil. M●l. ep. ad pastors & in com●●am Mansfield. ; and do the refractory Ministers in the Church of England at this day 
m Burges in his letter unto K. james, an 1604 saith, the number of those Ministers so refusing conformity, were 6. or 700. viz. (as it is in the Lincolnshire Ministers Apology) in Oxfordshire, 9 Staffordshire 14 Dorcetsh. 17. Hartfordsh. 17. Northamptonshire, 20. Surry, 21. Norfolk, 28 Wiltshire, 31. Buckinghamshire, 33. Sussex, 47. Leicestershire, 57 Essex, 57 Cheshire, 12. Bedfordshire, 16. Somersetshire, 17. Darbyshire, 20. Lancashire, 21. Kent, 23. London, 30. Lincolnshire, 33. Warwickshire, 44. Devonshire, and Cornwall, 51. Northamptonshire, 57 Suffolk, 71. , the more is the pity.  
The principal author of these tragical furies, about ceremonial matters, was Flacius Illyricus, whose preachings were, that rather than Ministers should yield unto the servitude of ceremonies, they should abandon their calling, and give over the ministry, to the end that Princes & Magistrates, even for fear of uproars, and popular tumults, might be forced at the length to set their Ministers free from the observation of all ceremonies, more than any were willing to use themselves 
n Fateor me suasisse & Francis, & aliis, ne deferrerent Ecclesias propter servitatem, quae sine impietate sustineri posset. Nam quod Illyricus vociferatur, potius vastitatem suisse faciendam in templis, & metu seditionem terrendos Principes, ego ne nunc quidem tam tristis sententiae autor esse vel●m, inquit Phil. Melancton, epist. ad pium Lectorem inter epist. Theolog suas Pag. 455. .    

3. Proposition.  
Ceremonies, and traditions, ordained by the authority of man, if they be repugnant to God's Word, are not to be kept and observed of any man.  

The proof from God's Word.  
OF ceremonies, and traditions repugnant to the Word of God, there be two sorts; whereof some are things merely impious, and wicked; such was the Israelites Calf 
a Exod. 30.4. etc. , and Nebuchadnezzars' Idol 
b Dan. 3.1, etc. ; and be the Papistical Images, Relics, Agnus-deis, and Crosses, to which they do give Divine adoration 
c See afore Art. 22. prop. 3 4, 5. . These, and such like be all flatly forbidden 
d Thou shalt make thee no graved Image, neither any similitude of things, etc. Thou shalt not bow down to them, neither serve them, etc. Exod. 20 4, 5. . Others are of things, by God in his Word neither commanded, nor forbidden; as of eating, or not eating Flesh; of wearing, or not wearing some Apparel; of keeping, or not keeping some days Holy by abstinence from bodily labour, etc. the which are not to be observed of any Christian, when for sound doctrine it is delivered, that such works either do merit remission of sins; or be the acceptable Service of God; or do more please then the observation of the laws prescribed by God himself; or necessarily to be done, insomuch as they are damned, who do them not.  
We must therefore have always in mind, that we are bought with a price, and therefore may not be the servants of men 
e 1 Cor 7.23. ; and that none humane constitution in the Church, doth bind any man to break the least commandment of God 
f Acts 5 19 .  
The consideration hereof hath caused other Churches also with a sweet consent to condemn such wicked ceremonies and traditions of men 
g Conf Helu. 1. ar. 4. & 2. c. 144 27. Ba. are sect. 3 ar. 10. Bohe. c. 15 Gal. ar. 24 33. Belg. ar. 7. 29. 32. Aug. ar. 15. Wittem. ar. 28. 29. 32. 33. Suc. c. 8. 14. 1●. .   

The Errors and adversaries unto this truth.  
Such ungodly traditions, and ceremonies, are all the ceremonies and traditions in a manner of the Antichristian Synagogue of Rome.  
Such also be the Sabbatarian traditions, and ceremonies, lately broached: because they be imposed upon the Church, necessarily, and perpetually to be observed of all, and every Christian, under pain of damnation both of soul and body. For they say (speaking yet of their private, and Classical Injunctions about the Sabbath day.) The Lord hath commanded so precise a Rest unto all sorts of men, that it may not by any fraud, deceit, or circumvention whatsoever be broken, but that he will most severely require it at our hands, under the pain of his everlasting displeasure 
a D. B. Sab. doct. 1. book. p. 98. .  
This (viz. the manner of keeping the Sabbath prescribed by themselves) the Lord requireth of all, and every one continually from the beginning, to the end of our lives, without any interruption; Under the pain of everlasting condemnation 
b Ibid. p 146. .  
Another sort of people there is among us, which will observe, and use all Ceremonies whatsoever, as the temporising Familists, who at Rome, and such like places of Superstition, will go unto idolatrous services, and do adoration unto Idols 
c Patterne of the praes. Tem. ; and no where will they strive, or vary with any one about Religion, but keep all external orders 
d Ibid. , albeit in their hearts they scorn all professions, and services but their own; terming all Temples and Churches, in derision, Common houses 
e H. N. spi. lan. cap. 5. sect. 1. ; and all God's services, or religions besides their own, foolishness 
f Ibid. .   

To the Christian Reader.  
Christian, and beloved Reader, l●t me request thee to observe well the first section of the proof of this present proposition; and therein how I speak of ceremonies, and traditions apparently impious, among which, I do reckon papistical Crosses, whereunto the Romanists do attribute divine adoration, as elsewhere in this book, and subscription of mine, I have ddeclared, and could more copiously; but the relics of a Libel of theirs, left in the Parish Church of E●born in Bark-shire, an. 1604 sufficiently shall express the thoughts of Papists touching their Cross, and crossing: whose words be these.  
Now Mr. Parson, for your welcome home,  
Read these few lines, you know not from whom.  
You hold Cross for an outward token, and sign,  
And remembrance only, in religion thine;  
And of the profession the people do make,  
For more than this comes to, thou dost it not take.  
Yet holy Church tells us, of holy Cross much more 
g V●de Coster. I●s● enchirid. controvers c. 11. d. S. Ciuc. p●g 3●8, etc. .  
Of power, and virtue to heal sick, and sore;  
Of holiness to bless us, and keep us from evil,  
From foul fiend to fend us, and save us from devil;  
And of many miracles, which holy Cross hath wrought,  
All which by tradition, to light Church hath brought.  
Wherefore holy worship, holy Church doth give;  
And surely so will we, so long as we live.  
Though thou sayest Idolatry, and vild superstition,  
Yet we know it is holy Church's tradition.  
Holy Cross then disgrace not, but bring it in renown,  
For up shall the Cross go, and you shall down.  
Of this Cross I sp●ake, and meant, and of none other, when I number it among things merely impi us, and unlawful: And therefore have I not a little wondered at those my Brethren, which draw these words of mine in this section unto the Cross used in our Church at Baptism 
h A bird. of the Lancolne mi●ist. Apol. unto King james, a●. 1605. p. 30. , which I never thought, not take to be either papistical, or impious, because none adoration, not so much as civil, much less divine, is given thereunto, either by our Church in general, or of any minister, or member thereof in particular. If they have no other Patrons for their not using, or refusing the ceremony of the Cross then myself, they are in an ill case. For both in my judgement, and practice I do allow thereof. This their perverting of my words, contrary to their sense, and my meaning telleth me, that other men's words and names, are but too much abused by them in that book, to the backing of schism and faction in the Church, and State, which from our souls we do abhor.    

4. Proposition.  
Every particular, or national Church may ordain, change, and abolish ceremonies, or rites, ordained only by man's authority, so that all things be done to edifying.  
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 hath himself ordained, as the ceremony of Baptism, and the Lords Supper: which are till the end of the world, without all addition, diminution, and alteration, withal zeal, and religion to be observed.  
Others be ordained by the authority of each provincial, or national Church, and that partly for comeliness, that is to say, that by these helps, the people of God the better may be inflamed with a godly zeal; and that soberness, and gravity may appear in the well handling of Ecclesiastical matters; and partly for order sake, even that Governors may have rules and directions how to govern by; Auditors, and inferiors may know how to prepare, and behave themselves in sacred assemblies; and a joyful peace may be continued, by the well ordering of Church affairs.  
We have already proved 
a In this art. Prop. 1. , that these latter sort of ceremonies may be made, and changed, augmented, or diminished, as fit opportunity, and occasions shall be ministered, and that by particular or national Churches: which thing is also affirmed by our neighbours 
b Confess. Helu. 2. c. 27. Bohe. c. 15. Gal. ar. 12. Bel ar. 32. Au. de abu. ar. 7. Wit. ar. 35. Suc. c. 14. .  

Adversaries unto this truth.  
This manifesteth to the world, the intolerable arrogancy of the Romish Church, which dare take upon her to alter, and apply to wrong uses, the very Sacraments instituted even by Christ himself 
a See ar. 25. pr. 20. , and to prescribe ceremonies and rites, not to some particular, but to all Churches, in all times, and places 
b Trid. Conc. ses. 7. c. 13. .  
It showeth also the boldness of our home-adversaries, the Puritane-dominicans; which say that the Church, nor no man can take away the liberty (of working six days in the week) from men, and drive them to a necessary rest of the body (upon any saving the seventh 
c T. C. 1. rep. p. 120. .  
Again say these men, the Church have none authority, ordinarily, and perpetually to sanctify any day, but the seventh day, which the Lord hath sanctified 
d D. B. doct. of Seb. 1. B.p. 31. , nor to set up any day like to the Sabbath day 
e Ibid. p. 47. .  
The latter sort, what in them is, quench the people's devotion, and hinder them from frequenting of Churches upon all holy-days falling on the weekdays, and ordained by the lawful authority of the Church.     

35. Article. Of Homilies.  
The second book of Homilies, the several titles whereof, we have joined under this Article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former book of Homilies, which were set forth in the time of Edward the sixth: and therefore we judge them to be read in Churches by the Ministers diligently, and distinctly, that they may be understood of the people.  

Of the names of the Homilies.  
1. Of the right use of the Church.  
2. Against peril of Idolatry.  
3. Of the repairing, and keeping clean of 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 The Common Prayers and Sacraments ought to be ministered in a known tongue.  
10. Of the reverend estimation of God's Word.  
11. Of Almes-doing.  
12. Of the Nativity of Christ.  
13. Of the Passion 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.   
Touching this Article, the greatest matter is, not whether these Homilies meant and mentioned, do contain doctrine both godly, wholesome, and necessary, but whether Homilies, or any Apocrypha writings at all may be read in the open Church, and before the congregation, which I think they may, and prove it thus.  
Great is the excellency, great also the utility of God's Word preached. Therefore saith Saint Paul. None can believe without a Preacher 
a Rom. 10. : and, Woe is me if I Preach not the Gospel 
b 1 Tim. 4.16. . Howbeit the manner of preaching is not always one, and the same. For the Apostles were to teach as well by the pen, as by the voice 
c D. Whitak. count. Belg. con. 1 q. 6. p. 335. .  
Paul did preach the Gospel by writing 
d D. Fulke against the Rhem. an. Rom. 1.15. : we own in a manner evermore to the bonds of Paul (for his books,) than to his liberty, for preaching 
e Pauli vinculis plura pene qu●m libertati de●emus. B●z. epi. ded. Ol●vi●n come in spi. ad Galar. .  
Calvins' writings will edify all men continually in the time to come 
f The Ministers of Genevas, epist. before Calv. on Deuteron. , Protestants books are witnesses of sound doctrine, and sincere Christianity 
g Soiter de Vinda de bello. Pa. l. 2 .  
For my part, I cannot but magnify the goodness of God for all good means to bring us unto Faith, and so unto salvation, but especially for the written labours of holy and learned men, whose doings in all ages not only have been approved, but also used, and read many of them in the most sacred assemblies. So  
In the Primitive Church was publicly read the Epistle to the Laodiceans, in the Church of the Colossians 
h D. Chrys. & Muscul. in ad. Col. 4. , the Epistle of Clemens unto the Corinthians 
i Eus. l 4. c. 23. .  
Hermes his Pastor 
k Idem l. 3. c. 3. , and the Homilies of the Fathers 
l T.C. 2. rep. p. 110. .  
In the reformed Church in Flanders 
m D. Sutclif. an. to the Petit c. 1. p. 23. , and France 
n Editae su●t igitur ●ā prid●m Gallicae istae conciones (Calvini in jobum) etc. N● que id vero teme●e factum fuisse res ipsa mox ostendit, maximo cum remotissim●rum etiam Gallica●um Eccl●siarum fructu, quibus usque adeo privatim & publice placuerunt, ut plu●mis in locis, quibus quotidiani pastors decrant, pastorum Cice fuerint, B. ● 2. praef. C●n●●onum l. Cal●n jobum. , read are Mr. Calvins' Sermons upon job: and in the Italian, French, Dutch, and Scottish Churches, the said Calvin his Catechism is both read, and expounded publicly, and that before the whole Congregation 
o Sm●ton. contra Hamilton. p. 106. .  

The errors, and adversaries unto this truth.  
Deceived then, and out of the way of truth, are they, which of preaching by the mouth conceive either too basely, or too highly: too basely, as do the Anabaptists, & Family of Love, they affirming there aught to be no preaching at all 
a Wilkins. against the Fa of Love, p. 7●. , and that Preachers are not sent of God, neither do preach God's word, but the dead letter of the Scripture, these 
b Bullin. con●. An. bap. , with the said Anabaptists, terming them letter-Doctors 
c H. N lamen. Ro●plaint. , preaching the letter, and imagination of their own knowledge, but not the Word of the living God 
d Idem 1. exhor 16.18. .  
Too highly, as do the Puritans of all sorts. For say they, except God work miraculously, and extraordinarily, (which is not to be looked for of us) the bare Reading (yea not of the Scriptures without Preaching, cannot deliver so much as one poor soul from destruction 
e T.C. 1. rep. p. 17.3. : Reading (of whatsoever in the Church) without preaching, is not feeding, but as ill as playing upon estage, and worse too 
f 1 Admon. to the Parliam. .  
Without preaching of the Word (viz. by the lively voice of a Minister, and, without the book) the Sabbath cannot be hallowed either of a Minister or people, in the least measure which the Lord requireth of us 
g D.B. Sab. do. 2. B. p. 277. .  
Next, err do they, which set their wits and learning, either against all books in general, except the sacred Bible, or against the public reading of any learned men's writings; be they never so divine and godly, in the open and sacred assemblies.  
Of the former sort are the Anabaptists; who, as Sleidan recordeth did burn the books, writings, and monuments of learned men, reserving and preserving only the holy Scriptures from the fire 
h Sleidan coml. 10. .  
Of the latter be the Brownists, Disciplinarians, and Sabbacarians.  
The Brownists do say, that no Apocrypha must be brought into the Christian assemblies 
i Gifford against the Br. 15. , so the Disciplinarians; Ministers ought not to read openly in the congregation any writings, but only the Canonical Scriprures 
k Fruct. ser. on Rom. 12 p. 60. , they complain that humane writings are brought into the Church 
l Def. of the god. Min. p. 116. ▪ they cry out, Remove Homilies 
m 1. Admon. 1● Parliam. , and they supplicate unto King james, that the Canonical Scriptures only, may be read in the Church 
n The Petit of the thousand. .  
And so, but much more bitterly and erroneously the Sabbatarians: we damn ourselves (say they) if we go not from those Ministers and Churches, where the Scriptures and Homilies only be read: and seek not unto the Prophets when (and so often as) we have them not at home 
o D. B. Sab. doc. 2. book p. 173. .    

36. Article. Of Consecration of Bishops, and Ministers.  
The look of Consecration 1 of Archbishops, and Bishops, and ordering of Priests, and Deacons, set forth in the time of Edward the sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such consecration and ordering: neither hath it any thing, that of itself is superstitious, or ungodly. And therefore 2 whosoever are consecrated, or ordered according to the rites of that book, since the second year of the aforesaid King Edward, unto this time, or hereafter, shall be consecrated, or ordered, according to the same rites, we Decree all such to be rightly, and orderly, and lawfully consecrated and ordered.  

The Proposition.  
1. It is agreeable to the Word of God, and practice of the Primitive Church, that there should be Archbishops, Bishops, and such like differences, and inequalities of Ecclesiastical Ministers.  
2. Whosoever be or shall be consecrated, or ordered, according to the rites of the book of Consecration of Archbishops, Bishops, and ordering of Priests, and Deacons, they be rightly, orderly, and lawfully consecrated and ordered.   

1. Proposition.  
It is agreeable to the Word of God, and practice of the Primitive Church, that there should be Archbishops, Bishops, and such like differences, and inequalities of Ecclesiastical Ministers.  

The proof from God's Word.  
ALbeit the terms, and titles of Archbishops we find not: yet the superiority which they enjoy, and authority which the Bishops and Archbishops do exercise, in ordering, and consecrating of Bishops, and ecclesiastical Ministers, is grounded upon the Word of God. For we find, that  
In the Apostles days, how themselves both were in dignity above the Evangelists, and the seventy Disciples, and for authority both in and over the Church, as twelve Patriarches, saith Beza 
a Bez in Acta Apost. 1.2. , and also established an Ecclesiastical Hierarchy. Hence came it, that Bishop was of jerusalem, james 
b D Christ. in Act. hom 3. .  
Of Antioch, Peter 
c D. Hier. in Gal. , of the Asian Churches, john 
d ●us. , of Alexandria, Mark 
e D. Higher ad Eugr. , of Ephesus 
f D. Hier. in 2. Tim. 5. , yea and all Asia 
g Theo. arg. in ep s● ad Tit. , Timothy; of all Crete, Titush, of Philippos, Epaphroditus 
i Theo. in epi. ad Phil. , of Corinth, and Achaia, Apollos: of Athens, Dionysius; of France, Crescens 
k Eus lib. 2. , of Britain, Aristobulus 
l Doroth. in Apost synop. .  
In the purer times succeeding the Apostles, so approved was the administration of the Church affairs by these kind of men, as  
They ordained patriarchs, and Corepiscopi 
m Heming. syntag. tit. de guber. Ec. .  
They ratified the degrees of Ecclesiastical superemency, at the first, and most famous Council at Nice 
n Beza. epist. 1. .  
They glorified much, and greatly, that they had received the Apostles doctrine by a succession of Bishops 
o D. Ire. 13. c 3. , that they were the successors in the Apostles doctrine, of the godly Bishops 
p saddle. de leg. voc. p. 20. , and that Bishops succeeded in the room of Apostles 
q D. Aug. in Psal. 44. .  
Their godly monuments, and worthy labours, and books yet extant, do show that Bishop was of Lions, Irenaeus; of Antioch, Ignatius; of Carthage, Cyprian; of jerusalem, Cyrill; of Alexandria, Athanasius; Basil of Caesarea, of all Thracia, Asia, and Pontus, Chrysostome; Hilary of Potiers, Augustine of Hippo, Ambrose of Milan: all of these, most notable instruments for the advancement of God's honour and glory in their days.  
Finally, From the Apostles days hitherto, there never wanted a succession of Bishops, neither in the East, nor Western Churches, albeit there have been from time to time both Marprelates, and Mockprelates to supplant their states, and Illprelates, abusing their functions and places, to the discredit of their calling and profession. So prudent hath the Almighty been for the augmentation of his glory and people, by this kind, and calling of men.   

The errors, and adversaries unto this truth.  
This manifesteth the erroneous and evil minds,  
1. Of the Anabaptists, who condemn all superiority among men, saying, that every man should be equal for calling; and that there should be no difference of persons among Christians 
a Sl●: dan. come. lib. 5. .  
2. Of the old heretics, viz the Contobaptites, which allowed of no Bishops 
b N●● ph. lib. 18 c. 49. .  
The Ac●phalians, who would not be at the command, or yield obedience unto the Bishops 
c Mag. ecel●s. Fist ●●n. 71 c. 5. & N●ceph. .  
The Aerians, that equal Bishops, and Priests, making them all one 
d August. de ●●●cres. cap. 53. .  
The apostolics, which condemned Prelacy 
e D. Bernard. 〈◊〉 ●an. ser. 66. .  
3. Of the late Schismatics, namely,  
The jesuites, who cannot brook Episcopal preeminence 
f Declare mo●am & ca 20. ; and in their high Court of Reformation have made a Law, for the utter abrogation of all Episcopal jurisdictions 
g Quodlibets 〈◊〉 ●●2. .  
The Disciplinarians, or Puricanes among ourselves. For  
They abhor, and altogether do loath the callings of Archbishops, Bishops, etc. as the author of the Fruitful Sermon doth 
F●uit. ser on. Rom. 12. p. 37. ; and say, that by the prelatical Discipline, the liberty of the Church is taken away 
Ass●. polit. ●. 29. , and that in stead of Archbishops, and Bishops, an equality must be made of Ministers 
Admon. to 〈◊〉 Bar. .  
They term the differences of Ministers, a proud ambitious superiority of one Minister above another 
D●sco. of D. Ban. ser p 37. ; and Archbishops, and Bishops they call the supposed Governors of the Church of England 
m Demon. of Dis. epist. ded. .  
Some of them will not have Bishops to be obeyed either when they cite, or when they inhibit, or when they excommunicate 
n Mar. thes. 49.82, 83. .  
Some of them have not only Archbishops, and Bishops, but also Parsons, and Vicars in detestation. For  
Miles Monopodios numbereth Parsons, and Vicars among the hundred points of Popery, yet remaining in out Church 
o Sold of Bar. in the end. .  
Others, say that birds of the same feather, viz. Archbishops, and Bishops, are Parsons and Vicars 
p 1. Admon. to the Parliam. .  
Barrow publisheth that Parsonages, and Vicarages be in name, office, and function, as Popish, and Antichristian, as any of the other 
q Bar. disco. p. 54. .  
It is therefore an egregious untruth that Puritans (or which is equivalent) The good men, the faithful, and Innocent Ministers (for so do they style themselves) effect not any popularity, or parity in the Church of God, as some of them would make his Majesty believe 
r Burges L. to K. James before his Apo. .    

2. Proposition.  
Whosoever be, or shall be confirmed, or ordered, according to the rites of the book of consecration of Archbishops, and Bishops, and ordering of Priests and Deacons: they be rightly, orderly, and lawfully consecrated, and ordered.  
Archbishops, Bishops, and Ministers, which according to the book of Consecration, be, or shall be consecrated, or ordered, they are consecrated, and ordained, rightly, orderly, and lawfully, because afore their Consecration and ordination, they be rightly tried, or examined; by imposition of hands, needful and seasonable prayers, they be consecrated, and ordained; and all this is performed by those persons, that is, by Bishops, to whom the ordination and consecration of Bishops and Ministers, was always principally committed 
a D. Fulke against the Rhom. fol. 39 , and also after the same form, and fashion (corruptions being afore taken away, and remooved) as Bishops, and Priests afore the reign of K. Edward the sixth, formerly were.  

Errors and adversaries unto this truth.  
Well therefore may they disgorge their stomaches, but trouble our consciences they shall never, which condemn, or deprave our callings: as do  
1. The Family of Love, which dislike, and labour to make contemptible the outward admission of Ministers 
a H. N. evan. c. 13. sect. 2. ● .  
2. The Papists; who say their pleasure of the Bishops and Ministers of the Church of England, and of other reformed Churches.  
None is to be admitted for a Bishop, (say they) which is not ordained by imposition of three or four (Romish) Catholic Bishops at the least, of which none are to be found among the Protestants 
b 〈◊〉. 7. rea. .  
Whosoever taketh upon him to preach, to minister Sacraments, etc. and is not ordered by a true Catholic (that is, a Popish) Bishop, to be a Curate of souls, Parson, Bishop, etc. he is a thief, and a murderer 
c 〈◊〉. Rhom. a● john 10.1. .  
Our Bishops and Ministers, they are not come in by the door (saith Stapleton) they have stolen in like thiefs 
d Staple. sort. ●. part. c. 8. p. 14. ; they be unordered Apostates 
e A●●. 10 the exc●ut. c. 3 p 41. , pretended 
f ●●●d c. 7. p. 148 , and sacrilegious Ministers 
g Ib. c 9 p. 211. , Intiuders 
h Ib c. 8. p. 211. , Mere lay-men, and not Priests; because first they have received none other Orders, and next, they are not ordained by such a Bishop, and Priest, as the Catholic (Roman) Church hath put in authority 
i Howl. 7.10. ●●. .  
3. The Puritans: For they writ, that  
The Bishops of our Church have none ordinary calling of God, and function in the Scriptures, for to exercise 
k T ● des. p. 21 sect. 1. : they are not sent of God: They be not the Ministers of jesus Christ, by whom he will advance his Gospel 
l ●●al. of the st●te. praef. .  
Inferior ministers they are, not (say they) according to God's Word, either proved, elected, called, ordained 
1. Admon. 10 ● c Par●iam. . Hence, the Church of England wanteth (say they) her Pastors and Teachers 
n Fr ct scr. on Rom. 12. p. 36. , and hence they urge diverse afore ordained to seek at their Classis, a new approbation, which they term the Lords ordinance 
o Eng. Scotti. 3. B. c. 14. p. 113. , and to take new callings from classical ministers, renouncing their calling from Bishops 
p Ibid. .     

37. Article. Of the Civil Magistrate.  
1 The King's Majesty hath the chief power in this Realm of England, & other his dominions ●, 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 King's Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended, 3 we give not to our Prince the ministering either of God's Word, or of the Sacraments: the which thing the Injunctions also sometime set forth by Elizabeth our (late) Queen, do most plainly testify, but that only prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself, that 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 England.  
6 The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.  
7 It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.  

The Propositions.  
1. The King's Majesty hath the chief power in this Realm of England, and other his Dominions.  
2. The King's Majesty hath the chief government of all estates, Ecclesiastical and Civil, in all causes within his Dominions.  
3. His Highness may not execute the Ecclesiastical duties of preaching, and ministering the Sacraments, and yet is to prescribe laws, and directions unto all estates, both Ecclesiastical and temporal.  
4. The King by his authority, is to restrain with the material sword, and to punish malefactors.  
5. The Bishop of Rome hath no jurisdiction in this Realm of England (nor of the other of the King's Dominions)  
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 wars.   

1. Proposition.  
The King's Majesty hath the chief power in this Realm of England, and other his Dominions.  

The proof from God's Word.  
DIvers, and sundry be the forms of Commonweals, and Magistracy. For some, where many, and they of the inferior people, bear the sway, as in a Democraty; some, where a few, and that of choice, and the best men do govern, as in an Aristocraty; and some, where one man (or woman) hath the preeminence, as in a Monarchy; such is the government of this Kingdom.  
Notwithstanding whatsoever the government is, either democratical, Aristocratical, or Monarchciall, God's Word doth teach us, that  
There is no power but of God; the powers, that be, are ordained of God; and that whosoever resisteth the power, resisteth the ordinance of God 
a Rom. 13.1. ●. .  
We must be subject to the principalities, and powers, and obedient, and ready to every good work 
b Tit. 3.1. .  
We must submit ourselves unto all manner of ordinance of man, for the Lords sake 
c 1 Pet. 2.15. .  
We most pray for Kings, and for all that be in authority 
d 1 Tim. 2.1. .  
Finally, we must give to all men their duty; tribute, to whom tribute; custom, to whom custom; fear, to whom fear; and honour, to whom honour is due 
e Rom. 13.7. .  
But of the Monarchciall government, special mention is made in the writings of the Prophets, and Apostles.  
King's shall be their nourcing fathers, and Queens shall be thy nurses, saith Esay 
f Esa. 43.23. .  
The Apostle Peter calleth the King, the superior (or him that hath the chief power) as our King james hath in his Dominions 
g 1 Pet. 2.13. .  
All Churches Protestant and reformed, subscribe unto this doctrine 
h Conf. Helu. 1. ar. 26. & 2. c. 30 Basi. ar. 7. Boh. c. 16. & in the Concil. Belg. ar. 36. Aug ar. 16. 17. Sax. ar. 23. Suc. in petor. , as both Apostolical and Orthodoxal.   

The Errors and adversaries unto this truth.  
These Churches with us, and we with them, utterly condemn the opinions,  
Of the dreamers, whereof the Apostle speaketh which despise government, and speak evil of them which are in authority 
a Epi. of Iu. 8. .  
Of the manichees 
b D. August. contra Faust. l. 22. c 74. , Fratricellians 
c W. Tho. disc. of Italy, p. 59 , Flagelliferies 
d Pratcol. haeres. de Flage●, , Anabaptists 
e Alth. Conc. Io. pag. Io. 191. , and Family of Love 
f H. N calleth a King, The scum of ignorance. Spir. land. c. 6. sect. 5 , all which rail upon, and condemn Magistracy.  
Of them who allow not of the government by women, but utterly detest the same: such were they in Italy, which said,  
Interitus mundi est à muliere regi 
g W. Th. descr. of Italy, pag. 129. ●. . Again, speaking unto women; Abundè magna civitas vobis sit domus, publicum neque noscatis, neque vos noscat 
h Lud. Vives de insti. f●m. Chr. lib. : such in France, who think how the Law of God, and nature is violated, where a woman is suffered to reign, and govern 
i Nec solum n●turae jura convelluntur, sed etiam omnium gentium quae nunquam faeminas regnare permise●unt, etc. Bodin. meth. hist. c. 6. p. 257. ; such in Scotland, or Scottish men rather from Geneva, which wrote, that  
A woman's government is a monstriferous Empire, most detestable and damnable 
k Against the regim. of women, Blast. praef. .  
Again: I am assured that God hath revealed to some in this age, that it is more than a monster in nature, that a woman shall reign, and have Empire above man, &c 
l Ibid. .  
And little differing from these men are they in England, which termed The harbour for faithful subjects, a carnal and unlearned book, smelling altogether of earth, without time, and without reason, for defending the regiment of women over men (when it falleth unto them by inheritance to govern) to be lawful and good 
m Martin. Marprel. epist. of D. Bridges. . He which so censureth the said harbour, was the Mar-prelate; and this his Censure declareth, that he was the Marprince, aswell as the Mar-prelate.    

2. Proposition.  
The King's Majesty hath the chief government of all estates Ecclesiastical and Civil, in all causes, within his Dominions.  

The proof from God's Word.  
WE ascribe that unto our King by this assertion, which is given to every King, or Queen in their own Dominion by the Word of God. For  
They are for titles, gracious Lords 
a Luke 22.25. , Princes 
b Rom. 13.3. , the Ministers of God 
c Ibid. 4. , the Nurses of the Church 
d Isa. 49.23. , Gods 
e Psal. 32.1. ; For authority the chief 
f 1 Pet. 2.13. . Which moveth St. Paul to exhort, that supplications be made for all men, but first for Kings, as the chief 
g 1 Tim 3.1. .  
Again, Every soul is commanded to be subject to the higher power, &c 
h Rom. 13.1. .  
Finally, the examples are manifold and pregnant, showing the principality of Kings over all persons, and causes. For  
Aaron the high Priest, called Moses the chief Prince, his Lord 
i Exod. 32.21. , so did Abimelech term Saul his Lord 
k 1 Sam. 22.12 .  
K. jehosaphat, as chief in judah, appointed judges, Levites, and Priests 
l 2 Chr. 19.5. etc. 8. .  
K. Ezechias also as chief, sent unto all Israel, and judah, that they should come to the house of the Lord at jerusalem, to keep the Passeover 
m 2 Chr. 30.1. : also he appointed the course of Priests, and Levites by their turns 
n 2 Chr. 31.2. , and commanded all the Priests to offer sacrifice, etc. and they obeyed him 
o Ibid. c. 29.21.22. , and enjoined all the congregation to bring offerings, and they brought them 
p 31. Confess. Helu. 1. ar. 16. etc. 2 30. Basil. ar. 7. Bohem. c. 16. Bel. ar. 36. Aug. ar. 16. 17. Sax. ar. 23. Suc. pecorer. .  
Which we do unto ours, the very same do the Churches of God ascribe unto Christian Magistrates in their principalities.   

Errors, and adversaries unto this truth.  
Which being true, then false is it which the Papists deliver, viz. that  
The King's excellency of power is in respect of the Nobility, and Lay-magistrates under him, and not of Popes, Bishops, or Priests, as they have cure of souls 
a Test. Rhem. Annot. 1 Pet. 2.13. , Kings and Princes, be they never so great, must be subject unto some Bishop, Priest, or Prelate 
b Ibid. an. Heb. 13.7. .  
The whole Clergy ought to be free from paying Tribute 
c Ibid. an. Mat. 17.26. .  
Sacerdotes etiam Principibus jure divino subditi deleatur, say the expurgators, Priests are not by God's Law subject unto Princes 
d Index expurg. p. 26. .  
No man is to be subject unto his temporal Prince, and superior, in matters of Religion, or regiment of his soul, but in such things only as concern the public peace and policy 
e Test. Rhem. an. Rom. 13.1. .  
False also is it which the Puritans do hold, namely, that  
Princes must be servants unto the Church; be subject unto the Church: submit their sceptres unto the Church, and throw down their Crowns before the Church 
f T. C. r●p. p. 144. .  
Magistrates as well as other men, must submit themselves, and be obedient to the just and lawful authority of the Church 
g ●●. dis. p. 185. , that is, of the Presbytery 
h That which our Saviour calleth Presbyterian, and to doth Luke. ●●a disc. p. 89. .  
Quis tandem reges, & principes, who can exempt even Kings and Princes, from this, Non humana, sed divina Dominatione, not humane, but divine Domination (meaning of the Presbytery) saith Beza 
i B za de pres. p. 124. , which Presbytery they would have to be in every Parish 
k 
There aught to be in every Church a Consistory of signory of elders, or governor's, ●●ar disc. p. 84 Every Congregation ought to have Elders; and an Eldership-Demon. of dis. c. 12. p. 55. cap. 14. pag. 69.  
In stead of Chancellors, Archdeacon's, Officials, Commissaries, Proctors, Summoners, Churchwardens, and such like, you (Parliament men) have to plant in every Congregation a lawful and godly Seignory. 1. Admor. to the Parliam.  
I would that every little Parish should have seven such (Elders) at the least, and every mean Church 13. and every great Church. 13. Hunt of the Fox, etc. Ec. 2.2.  .  
Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subject themselves to the Consistorian discipline, Non hic excipitur Episcopus, aut Imperator, Neither Bishop, or Emperor is excepted here, Nulla hic acceptio, aut exceptio est personarum, Here is no acception, or exception of persons 
l S●eca● de dis. p. eccles. p. 456. .    

3. Proposition.  
His highness may not execute the Ecclesiastical duties of preaching, and ministering the Sacraments, and yet is to prescribe laws, and directions, unto all estates, both Ecclesiastical, and Temporal.  

The proof from God's Word.  
KIng Ezechiah said unto the Priests, and Levites of his time.  
My sons, be not deceived. For the Lord hath chosen you to stand before him, and to serve him, and to be his Ministers, and to burn incense 
a 2 Chr. 29.11. .  
So do we say, The Lord hath appointed a company, and calling of men to teach the people, to expound the Scriptures, to celebrate the Sacraments, to handle the Keys of the celestial Kingdom: insomuch as he whosoever that shall presume to do these things, not called thereunto, and that lawfully 
b See afore, ar. , though he be a King, or Prince, he may fear that punishment which fell upon Vzzah 
c 2 Chr. 26.19. .  
Notwithstanding, all Kings, Queens, and Princes in their places, may, yea and must as occasion serveth, with K. Solomon build an house for the Lord 
d 2 Chr. 2.1. , and set the courses of Priests to their office 
e 2 Chr. 8.14. , with K. Ezechiah break the Images, cut down the Groves, take away the high places 
f 2 Chr. 31.1. , appoint the courses of the Priests, and Levites, and enjoin all the people to minister sustenance unto the Priests 
g Thus did Ezechiah throughout all judah, and did well and uprightly and truly before the Lord his God. 2 Chr. 31.20. , with K. josiah, put down, and burn the horses of the Sun 
h 2 Kin 23.11. , break down the houses of the Sodomites 
i Ibid. 7. , purge judah and jerusalem from the high places, Groves, carved and molten Images 
k 2 Chr. 3.34. , appoint the Priests to their charges 
l Ibid. 3.5.2. , and compel all that are found in Israel to serve the Lord their God 
m Ib. c. 33.34. , and with the King of Niniveh proclaim a fast, and command every man to turn from his evil way, &c 
n Ionas 3.7. .  
Of the same judgement be other Churches 
o Confe. Helu. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Boh. c 16. Gal. ar. 39 Belg. ar. 35. Sax. ar. 23. Wittem. c. 35. .   

The errors, and adversaries unto this truth.  
Much therefore out of the way are, and offend greatly do first the Papists, who publish, that  
The care of Religion pertaineth not unto Kings. Religionis curam semper pertinnisse adreges, dole, say the expurgators, blot it out 
a Index. expur. p. 145. .  
Queen's may not have, or give voice either deliberative, or definitive in Counsels, and public assemblies, concerning matters of Religion, nor make ecclesiastical laws concerning Religion; nor give any man right to rule, preach, or execute any spiritual function, as under them, and by their authority 
b Test. Rhem. an. .  
In matters of Religion, and of their spiritual charge, neither Heathen, nor Christian Kings, aught to direct Clergymen, but rather to take direction from them 
c 1 Cor. 14.33. .  
The Emperor of the whole world, if he take upon him to prescribe laws of Religion to the Bishops and Priests, etc. he shall be damned assuredly, except he repent 
d Ans. to the execut. of Iust. d. 3. p. 56. .  
Next, the Anabaptists, who being private men, and no Princes, will take upon them the ordering, and reformation of the Church; as did the Monetarians 
e Test. Rhem. an. Heb 13.17. , and Muncer 
f Carranz. sum. Conc●d. 365. Bullin. in con. Anabap.  in Germany.  
And thirdly, the Disciplinarian-Puritans, whose doctrine is, that  
1. The making of Ecclesiastical Constitutions, and Ceremonies, belongeth unto the Ministers of the Church, and Ecclesiastical Governors 
g T C. 1 rep. p. 163. , unto the Elders, who are to consult, and admonish, correct, and order all things pertaining to the congregation 
h 1. Admon. to the Parliam. .  
2. Civil Magistrates have no power to ordain Ceremonies pertaining to the Church 
i T.C. 1. rep. p. 153. , but to ordain civil Discipline only 
k Idem. 2. rep. 2 par. p 4. , as being no Church officers at all.  
3. The Ecclesiastical officers be Doctors, Pastors, Elders, and Deacons, the only officers instituted of God 
l Lear. dis. p. 10. , or at the most, Pastors, Doctors, Elders, Deacons, and widows. These are all, no more, nor fewer; and are only sufficient; and we are to content ourselves with these, and rest in them, saith the Preacher 
m Fruc. s●r. on. Rom. 12 p. 33.71. . In which number unless the King be included, he cannot possibly have any thing to do in Church affairs, in these men's opinions.  
Without the Prince, the people may reform the Church, and must not tarry for the Magistrate: so thought Barrow, Gr●enewood 
n B●r●●fut. p. 169. , and Wigginton 
o Conspir. for pretend. p. 34. . Hence Hackets, Coppingers, and Arthingtons' insurrection at London, 1691.  
Without the Prince also, the Lords and Burgesses of the Parliament have power of themselves to reform the abuses, and take away the corruptions of the Church. Hence their manifold petitions, supplications, politic assertions exhibited unto the Parliament from time to time. In one of which their supplications, saith one (speaking unto the Parliament.)  
You must enjoin every one, according to his place, to have a hand in this work.  
You must encourage, and countenance the Gentlemen, and people, that shall be found forward, etc.  
And, you (of the Parliament) must not suffer an uncircumcised mouth, to bring a slander upon that Land, etc. sciz. upon their discipline. This hath Penry 
p Penry sup. p. 60. .    

2. Proposition.  
The King by his authority is to restrain with the material sword, and to punish malefactors, whosoever they be.  

The proof from God's Word.  
THE office of the Civil Magistrate is to restrain, and if need be, to punish, according to the quality of their offences, the disturbers of the quiet, and peace of the Commonweal; and that as occasion shall require, sometime by force of arms, if the enemies of his State be either foreign, or domestical, and they gathered together, be many and mighty. To this end Kings and Princes have both men, munition, Subsidies, and Tributes. So against the enemies of God, and good men, went of Israel, and judah the valiant judges, and the noble and puissant Princes.  
And sometimes they execute their wholesome, and Penal Statutes upon the goods, cattles, lands, and bodies of their disorderly, and rebellious subjects.  
For the King is a Minister of God, to take vengeance on him that doth evil. Therefore Princes are to be feared, not of them which do well, but of such as do wickedly 
a Rom. 13.3, 4. .  
And this do the people of God acknowledge to be true 
b Conf. Helu. 1 ar. 24.26. & 2. c. 30. Basi. ar. 7. Bohe. cap. 19 Gal. artic. 33. Belg. artic. 36. August. ar. 16. Saxon. ar. 23. .   

Adversaries unto this truth.  
Contrarily hereunto,  
The Cresconians were of opinion, that Magistrates were to punish no malefactors 
a D. Aug. contra Crescon. Gra. l. 3. c. 51. .  
One Rabanus maintained, that Magistrates were not of God's Ordinance for the good, but an humane institution for the hurt of men 
b Mag. eccles. hist. Cen. 6. c. 4. fol. 2 16. .  
Many have a fancy, that before the general Resurrection there shall be no Magistrates at all: because they dream, all the wicked shall be rooted out. Of this mind are the Anabaptists 
c Confess. Aug. ar. 17. , and the family of Love 
d H. N. 1. exh. c. 12. sect. 39.40. Ramseis confess. .    

5. Proposition.  
The Bishop of Rome hath not jurisdiction in this Realm of England (nor other of the King's Dominions.)  

The proof from God's Word.  
THE Bishop of Rome; did he according to the Will of God Preach the Gospel; labour in the Lord's harvest; divide the Word of God aright; minister the Sacraments instituted by Christ, and that sincerely; and show by his life and conversation the good fruits of a godly Bishop, doubtless he were worthy of double 
a 1 Tim. 5.17. , yea of triple honour.  
Yet will not the Word of God, were he never so holy, and religious, warrant him any jurisdiction out of his Diocese, especially not within this Realm; much less when he doth perform no part of a Christian, but every part of an Antichristian Bishop, in corrupting the doctrine of the truth with errors, and cursed opinions; in polluting the Sacraments of Christ by superstitious ceremonies; in persecuting the Church and Saints with fire and sword; in making merchandise of the souls of men through covetousness 
b 2 Pet. 2.3. ; in playing the lord over God's heritage 
c 1 Pet. 5.3. ; in sitting in the Temple of God, as God, showing himself that he is god 
d 2 Th. s. 2.4. ; and in exalting himself against all that is called God, or that is worshipped 
e Ibid. .  
In respect of which fruits of impieties, the said Bishop of Rome, in the holy Scripture is described to be very Antichrist, that wicked man, the man of sin, the son of perdition, and the adversary of God 
f Ibid. .  
He was openly proclaimed Antichrist by a Council in France in the Reign of Hugh Capet. He is termed by the truly, and godly learned, The Basilisk of the Church 
g Luther praef. epi. L. Huss. ; neither the Head, nor the tail of the Church 
h Heming. in 5. c. jac. epist. .  
His jurisdiction hath been, and is justly renounced, and banished out of England by many Kings, and Parliaments, as by King Edward the 1. 3. and 6. by King Richard the 2. by King Henry the 4. 6. and 8. by Queen Elizabeth; and by our most Noble King james.  
His pride, and intolerable supremacy over all Christian people is renounced, and condemned as well by the mouths, as writings of all the purer Churches 
i Conf Helu. 1 ar. 18 & 2. c. 17 18. Bohe. c. 8.9 Belg. ar. 28.32 Wittem. ar. 31. August. de Abus. ar. 7. ; and that deservedly.   

The Errors, and adversaries unto this truth.  
But with the Papists, the Bishop of Rome, he is forsooth for supremacy, Abel; for governing the Ark, Noah; for Patriarch-ship, Abraham; for order, Melchisedech; for dignity, Aaron; for authority, Moses; for justice, Samuel; for zeal, Elias; for humility, David; for power, Peter; for his unction, Christ 
a Majoran. clyd milit. Ec lib. 3 c. 35. : the general Pastor, the common Father of all Christians, the high Pastor of God's universal Church, the Prince of God's people 
b Ans. to the execu. of lust. ; for title, God, even the Lord God the Pope 
c Panorm. de transl. praef c. Q anto. ; for power, God. For  
By him Kings reign 
d Cerc. l. 1. c. 2. , he may judge all men, but must of none be judged 
e Distin 40. c. 5. Papa. , he can do what him list as well as God, except sin 
f Extravag de cranst. Epis●. cap. Quanto. .  
His jurisdiction is universal, even over the whole world 
g Test Rhem. annot. mark p. 2●0. .  
Him, upon pain of eternal damnation, all Christians are to obey 
h Borachia if. 8 cau. de major. & obed. in Extravag. .  
And by his Sovereign authority both all Papists in England were discharged from their obedience and subjection unto Queen Elizabeth, and the same Queen disabled to govern her own people, and dominions 
i Bristol motive 40. .    

6. Proposition.  
By the laws of this Realm, Christian men, for heinous and grievous offences, may be put to death.  

The proof from God's Word.  
AS the natures of men be diverse; and some sins in some countries more abound then in others: so are the punishments to be imposed upon malefactors, according to the quantity, and quality of their offences; and any Country and Kingdom may punish offenders, even with death, if the Laws thereof, and their offence do require it. For  
All that take the sword, shall perish with the sword 
a Math. 25.52. .  
Governors be sent of the King, for the punishment of evil doers 
b 1 Pet. 2.14. .  
A wise King scattereth the wicked, and causeth the wheel to turn over them 
c Prov. 20.26. .  
The Magistrate beareth not the sword for nought, and is the Minister of God to take vengeance on them that do evil 
d Rom. 13.4. .  
Which punishments testify to the world, that  
God is just, which will have some sins more severely punished than others; and the Magistrates to cut off dangerous and ungodly members.  
God is merciful, and hath care both of his servants, and of humane society.  
God is all wise, and holy, in that he will have it known who are just, who wicked, who holy, and who profane; by cherishing and preserving of the one, and by punishing and rooting out of the other.  
Our godly and Christian brethren in other Countries approve this doctrine 
e Confess. Helu. 1. ar. 24 26. & 2. c. 30. Basi. c. 7. Bohe. c 16. Gal. ar. 39 Belg. ar. 36. August. ar. 16. Sax ar. 23. .   

The adversaries unto this truth.  
The adversaries of this doctrine be diverse. For  
Some are of opinion that no man for any offence should be put to death. Such in old time were the manichees, and the Donatists 
a D. August. in johan 11. ; and such in our days be the Anabaptists 
b Confe. Helu. 2. c. 30. .  
And some do think that howsoever for their offences against the second Table, malefactors may be put to death: yet for heretical and erroneous opinions in points of Religion, none are so to suffer. Of this mind are the Familists. For  
They hold, that no man should be put to death for his opinions 
c Display. lib. .  
They blame Mr. Granmer and Ridley, for burning joane of Kent, for an heretic 
d Ibid. .  
It is not Christianlike, that one man should persecute another, for any cause touching conscience 
e Fam. 2. letter unto M. Ro. . Is not that punishment sufficient (say they) which God hath ordained, but that one Christian must vex, torment, belie, and persecute another 
f Ibid. ?    

7. Proposition.  
It is lawful for Christian men, at the commandment of the Magistrates, to wear weapons and serve in wars.  

The proof from God's Word.  
There is (saith K. Solomon) a time of war, and a time of peace 
a Eccles. 2.8. ; and Princes are by war and weapons, to repress the power of enemies, whether foreign, or intestine. For they are in authority placed for the defence of quiet, and harmless subjects; as also to remove the violence of oppressors, and enemies whatsoever they be. For these causes have they Horses, prepared for the battle 
b Prov 2.31. ; Tribute paid them as well for Christians 
c Rom. 13.6, 7. , as others, and subjects to serve them in their wars, of what nature soever.  
Cornelius being a Christian 
d Acts 10. , was not forbidden to play the Centurion, or bidden to forsake his profession 
e Luke 3.14. ; nor the soldiers that came unto john's baptism willed to leave the wars, but to offer no violence unto any man.  
This truth is granted by the Church 
f Confess. Helu. 2. ●. 30. Bohe. c. 16. S●x. ar. 23 .   

The adversaries unto this truth.  
Many are against this assertion, whereof some doubt of the truth thereof, as Ludovicus Vives 
a Arma Christianum virum tractare n●s●●o ●n ●●s sit, Lud. V●ves Instuut. su●m Chr. ●. 1. .  
Others deny it altogether as untrue. So did in ancient time the manichees, whose doctrine was, that no man might go to war 
b D. Aug. contra Manich. l. 22. c. 74 .  
Lactartius thought it altogether unlawful for a good man, or a Christian, either to go to war, or to bring any man to a violent death, though by law he were adjudged to dye 
c Lactan. de vero culture 20 .  
In these days the Anabaptists think it to be a thing most execrable for Christians to take weapons to go to war 
d Confess. Helu. 2. c 30. .  
The Family of Love also do so condemn all wars, as the time was when they would not bear, or wear a weapon 
e Display. H. 5.5. b. , and they write first of themselves how all their nature is Love and peace 
f H.N. spi. lan. c. 37. sect 2. , and that they are people peaceable 
g Ibid prae. sect. 3●. , but all other men in the world beside, they do wage war, kill and destroy: for which ends they have diverse sorts of Swords, Halberds, Spears, Bows and Arrows, Guns, Pellets, and Gunpowder, Armour, Harness, and Go●gets 
h Ibid. cap. 4. 〈◊〉. 9 , none of which the Familists do use or allow of.     

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 Anabaptists do falsely boast. Notwithstanding 2, every man ought of such things as he possesseth, liberally to give alms to the poor according to his ability.  

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 to the poor, of that which he possesseth, according to his ability.   

1. Proposition.  
The riches, and goods of Christians, as touching the title, and possession of the same, are not common.  

The proof from God's Word.  
AGainst community of goods and riches, be all those places (which are infinite) of the holy Scripture, that either condemn the unlawful getting, keeping, or desiring of riches, which by Covetousness 
a 
If any one that is called a brother, be a fornicator, or covetous, etc. with such one eat not.  
Covetousness let it not be once named among you, as it becometh Saints. Eph. 5.3.  , Thievery, 
b Let none of you suffer as a Thief, etc. 1 Pet. 4.15. , Extortion 
With a brother that is an extortioner, eat not, 1 Cor. 5.11. Neither thiefs, nor covetous (persons) nor Extortioners shall inherit the Kingdom of God, 1 Cor. 6.10. , and the like wicked means many do attain; or do commend liberality 
d It is a blessed thing to give rather than to receive, Acts 10.35. yea▪ and that thing ye do unto all the Brethren throughout all Macedonia, 1 Thes. 4.10. If a brother or a sister be naked and destitute of daily food, etc. notwithstanding ye give them not these things which are needful to the body, what helpeth it? james 2.15, 16. , Frugality 
e If there be any that provideth not for his own, & namely, for them of his household, he denieth the faith, and is worse than an Infidel, 1 Tim. 5.8. , free and friendly lending 
f From him that would borrow of thee, turn not away, Matth. 5.42. And lend, looking for nothing again, Luke 6.35. , honest labour 
g Let him that stole, steal no more, but rather let him labour, etc. that he may have to give unto him that needeth, Eph. 4.28. We warned you, that if there were any which would not work, that he should not eat, 2 Thes. 3.8. , and lawful vocations to live, and thrive by 
h Ye know that these hands have ministered unto my necessities, and to them that were with me, Acts 20.34. We laboured day and night, because we should not be chargeable unto any of you, 1 Thes. 2.9. we took not bread of any man for nought, 1 Thes. 3.8. . All which do show, that Christians are to have goods of their own, and that riches ought not to be common.  
Of this judgement be the reformed Churches 
i Confess. Helu. 3. c. 29. Gal. ar. 40. Belg. ar. 36. Aug. ar. 16. Wittemb. c. 21. .   

The adversaries unto this truth.  
Of another mind were the Esseis 
a Heyden des. urbis Hierosolym. l. 3. c. 3. , the manichees 
b D. Aug. de mor. eccles. Cat. lib. 1. , the Pelagians 
c Magdeb. eccles. hist. Gen. ●. fol. 586. , the apostolics 
d D. Humfr. de Romanae curiae praxi p 39 exl. Epiphan. , and Fratricellians 
e W. Tho. desc. of Italy p. 59 , and are the Anabaptists 
f Sleidan. come. lib. 6. , and Family of Love 
g Display. H. 3 b. .  
Among the Familists (saith H.N.) none claimeth any thing proper to himself for to possess the same to any owednesse, or privateness. For no man, etc. can desire to appropriate, or challenge any thing to himself, either yet to make any private use to himself from the restward; but what is there, is free, and is also left free in his upright form 
h H. N. Spir. laud. c. 35. sect. 34. .    

1. Proposition.  
Every man is to give liberal Alms to the poor, of that which he possesseth, according to his ability.  

The proof from God's Word.  
Unto liberality towards the poor, according to our ability, we are in the holy Scriptures provoked.  
1. By the commandments from God, by his servants the Prophets 
a Deut. 15.11. Prov. 5.15, 16. Eccles. 11.1, 2. , by his Son our Saviour 
b Matth. 5.42. etc. 6.2, 3, etc. Luk. 9.30, etc. , and by his Apostles 
c Rom. 12.13. 1 Cor. 1.62. .  
2. By sweet promises of ample blessings 
d Eccles. 11.1. The liberal person shall have plenty: and he that watereth, shall also have rain, Prov. 11.24. He that stoppeth his ear at the crying of the poor, he shall cry, and not be heard, Prov. 1.13. .  
3. By threatenings of punishments to the covetous, and stonyhearted 
He that giveth unto the poor, shall not lack, but he that hideth his eyes (shall have) many curses, Prov. 28.27. .  
4. By the examples of the best men, viz. the Apostles, and Primitive Church 
f Acts 11.19, 20. Rom. 15.15. 1 Cor. 8.1, 2, 3, etc. 2. Cor. 6.2, etc. .  
So the Churches 
g Conf. Helu. 2 c. 2. 3. 28, 29. Sax. ar. 21. Wittemb. c. 18. .   

The adversaries unto this truth.  
Of strange minds therefore and impious; are  
First, the Anabaptists, which would have no man either to give, or receive. For all things in their opinion should be common (as afore also hath been said,) and none among them be either poor to receive, or wealthy to minister any alms 
a Bale mist. of Iniq. p 53. .  
Secondly, the hypocritical sectaries, who are bountiful only to those which side with them. Such were first the Publicans in our Saviour his days 
b Mar. ● 46.47 , and after them the manichees, who would minister neither bread, nor water unto any hungry, and pining beggar, unless he wear a Manichean 
c Homini mendico esurienti, nisi Manichaeus sit, panem aut aquam non porrigunt. Manic. D Aug. de Mor. Manc. l. 2. .  
And such are the Family of Love; who say they are not bound to give alms but to their own sect: and if they do, they give the same to the devil. 
d Dispi. H. 7. b.      

39 Article. Of a Christian man's oath.  
As we confess that 1 vain, and rash swearing is forbidden Christian men, by our Lord jesus Christ, and james his Apostle: So we judge that 2 Christian Religion doth not prohibit, but that a man may swear, when the Magistrate requireth, in a cause of faith, and charity; so it be done according to the 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 in justice, judgement, and truth.   

1. Proposition.  
We may not swear vainly, and rashly.  

The proof from God's Word.  
THE better to avoid vain, and rash oaths and swearing; it is good to have in remembrance that which is said by our Saviour Christ, and his Apostle james.  
Our Saviour saith. Swear not at all, neither by heaven for it is the throne of God, nor by the earth, for it is his footstool, nor by jerusalem, for it is the City of the great King; nor by thine head, because thou canst not make one hair white or black: but let your communication be, yea yea, nay nay 
a Math. 5.34. .  
So the Apostle Saint james, Before all things, my brethren (saith he) swear not, either by the heaven or by the earth, or by any other oath, but let your yea be yea, and your nay nay, lest ye fall into condemnation 
b james 5.12. .  
All Churches do, and some in their public writings condemn vain, rash, and idle oaths 
c Conf. Helu. 2. c. 5. Basil. ar. 11 .   

Adversaries unto this truth.  
This declareth many sorts of men to be very impious, as  
The Wantoness, which for pleasure, and the covetous worldlings, who for gain, and profit, blush not to take the name of God in vain, by idle, rash and usual oaches. Next, the Basilidians 
a Philast. , Helchisaites 
b Euseb. ex O● v. d. l. 8. c. 38. , Priscillianites 
c Bulli. con●● Anath●p. l. 2. cap 4. , and Family of Love 
d Ramscis con. , who for ease, and to avoid trouble and persecution, dread not to swear, and forswear themselves.  
Thirdly, the Papists: whose common guise is to swear either by Saints, or Idols, or by God and creatures together 
e Pet. de Soto Math. conf. p. 40. a. .  
Fourthly, the Puritans, who use to swear, though not by God, etc. yet as wickedly using horrible imprecations: as I renounce God, God damn me: or as Hackets manner was, God confound me 
f Conspir. fer. pretend refer. p 5. .  
Lastly, the Banisterians, who deem it Hypocrisy for one Christian to reprove another, for common and rash swearing, which are but Trifles, in their opinions 
g Unfold of Banist. errors. .    

2. Proposition.  
A lawful Oath may be given, and taken, according to the Word of God, in justice, judgement and truth.  

The proof from God's Word.  
THe truth of this doctrine appeareth plentifully in the holy Scriptures. For in the same there be both Commandments that we must, and may; and forms prescribed how we shall swear.  
For the first: Thou shalt fear the Lord thy God, and serve him; And shalt swear by his name, saith Moses; Again, thou shalt swear, 
a Deut. 9.13, 22.11.  The Lord liveth, and thou shalt cleave unto him and shalt swear by his Name 
b Ibid. 10 20. .  
And touching the other, swear may we not, either by Baal 
c jerem. 12.16 : or by strange gods 
d Iosh. 27.7. ; or by the Lord, and by Melchom (that is, by Idols 
e Zeph. 1.7. :) or by any creatures 
f Matth 5.34. .  
But our Oaths must be made in the name of the Lord 
g Deut. 6.13. : as, The Lord liveth 
h jer. 12. ●6. : and all is to be done in truth, judgement and righteousness 
i jer. 4 2. , and when the magistrate calleth us thereunto 
k Exod. 22.8. 1 King. 8.31. .  
All Churches join with us in this assertion, and some testify the same in their public writings 
l Confess. Helu. 2. ar. 16. & 1.2.30. Gal. ar. 40. Basil are 11. sect. 1. Aug. ar. 16. .   

The Errors, and adversaries unto this truth.  
Many be the adversaries one way or other, crossing this truth. For,  
1. Some condemn all swearing, as did the Esseys, who deem all swearing as bad as forswearing 
a ●ard. of s●●●ons, 2 part. ; and do the Anabaptists, which will not swear, albeit thereby both the glory of God may be much promoted, and the Church of Christ, or Common weal furthered 
b Confy. Basil. ar. 11 sect. 1, .  
2. Others condemn some kind of Oaths, and will not swear, though urged by the magistrate, but when themselves think good. So the Papists, no man (say they) ought to take an Oath to accuse a Catholic (a Papist) for his religion 
c Test. Rhem. an Act. 23.12. , and such as by Oaths accuse Catholics (that is, Papist,) are damned 
d Ibid. .  
So the Puritans, oftentimes either will take none oath at all when it is ministered unto them by authority, if it may turn to the molestation of their Brethren 
e Hook of eccles. pol. praef. , or if they swear (finding their testimony will be hurtful to their cause) they will not deliver their ●●nds after they be sworn 
f D. Su●cliffe ans. to job Throk. p. 46. b. .  
3. Others, having taken the Oath, do foully abuse the same as the knights of the post, like the Turkish Seiti, and Chargi 
g Pol. of the Turk. emp. c. 24. p. 74. , who for a Ducat will take a thousand false Oaths afore the magistrate: as also the jesuites, who in swearing (which is little better than forswearing) do viti scientia, that is, cunning, and equivocations 
h Quod lib p. 34. 68 Garnets' arraign. : as also do they, who conscionably, and religiously keep not their faith; such are the forenamed Papists▪ (For they say) an Oath taken for the furtherance of false religion (as they take the profession of all Protestants to be 
i Test. Rhem. an Act. 20 12. ) bindeth not 
k Iurament●m propter falsam religionem prestatum non obligat Bap. Frickl●r de jure magist. p. 11. . Again, Faith ●s not to be kept with Heretics 
l Conc. Constan. . Which assertion little differeth from the opinion of some Puritans, who teach, that promise (or Faith) is not to be kept, when (as perhaps by the not erecting of Presbyteries in every Parish) God's honour, and preaching of his Word is hindered 
m Geneva an. Matth. 2.12. One of them hath delivered, that if the Prince do hinder the building of the Church, the people may by force of arms resist him. Ans. to the Abstract. p. 94. .  
Subjects be discharged from their Oath of Allegiance, and may gather forces against their liege Sovereign, if he enterprise any thing to the hurt of his Realm, or of the (Romish) religion, was a determination of the Sorbonists in a certain conventicle of theirs at Paris 
n Mercur. Gal. lobelg l. 2. p. 89. . And that Magistrates, by their subjects, may be brought under to obedience of Laws, was a conclusion of certain Scottish Ministers in a private Conventicle of Edinburgh 
o Bucchan. rerum Sotic. l. 17 p. 202. .  
Seditiosi non sunt qui resistant principibus, politicum, aut ecclesiasticum statum perturbantibus: Nam qui resistit Principi seditiosus non est, sed seditionem tollit: saith a Frenchman 
p Euseb. Philadelph. dial. 2. p. 57 : yea (saith an Englishman,) whose works by T.C. are highly approved, and commended, Hunc tollant vel pacificè, vel cum bello, qui ea protestate donati sunt, ut regni Ephori, vel omnium ordinum conventus publicus 
q Dud. Fen. S. Theo. l. 5. c. 13 : Subjects may not respect their Oaths made unto such Princes, which trouble the state of the Church, or Commonweal.  
Finally, whatsoever Princes be (good or bad) if they be women (say some) oaths or allegiance then are not to be kept. Their words be these:  
First, (aswell the States of the kingdom, as the common people) They ought to remove from honour, and authority that monster in nature: so call I woman in the habit of man, yea a woman against nature reigning above man. Secondly, if any presume to defend that impiety, they ought not to fear, first to pronounce, and then after to execute against them (that is to say, against women governor's) the sentence of death. If any man be afraid to violate the oath of obedience, which they have made to such monsters, let them be most assuredly persuaded, that as the beginning of their oaths, proceeding from ignorance, was sin: so is the obstinate purpose to keep the same, nothing but plain rebellion against God 
r Against the regim. of women 2. blas. p. 53. b. .  
Lastly of all, whereas every Minister of the Word, and Sacraments, at his ordination doth swear to obey his Diocesan in all lawful matters, certain Gentlemen of the Puritan faction, writ thus unto the Bishops of the Church of England, and printed the same, viz. The Canon law is utterly void within the Realm, and therefore your Oath of Canonical obedience is of no force, and all your Canonical admonitions not worth a rush 
s The gentlemen's demands unto the Bishops (printed ann. 1605.) p. 76. .     D. Hilar. contra Constanti●● August. Non recipi● m●●ndarium veritas; nec patitur Religi● impietatum. The truth admits no lie; neither can Religion abide impiety. 1 Tim. 1. v. 19 Unto the King everlasting, immortal, invisible, unto God only wise (be) honour, (and) glory for ever, and ever, Amen. 
FINIS.