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THE CATHOLIC DOCTRINE
OF
THE CHURCH OF ENGLAND.
The Parker Society.
OHustitutedD 2D. KN. BCCC.NL.
«δοῦν the Bublication of the TUlorks of the Fathers and Garlp U@ivriters of the Reformed English Church.
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THE CATHOLIC DOCTRINE
Or
THE CHURCH OF ENGLAND,
AN EXPOSITION
OF THE
THIRTY-NINE ARTICLES,
BY
THOMAS ,ROGERS, A.M.,
CHAPLAIN TO ARCHBISHOP BANCROFT.
EDITED FOR
The Parker Society,
REV. J. J. 5. PEROWNE, M.A., FELLOW OF CORPUS CHRISTI COLLEGE, CAMBRIDGE.
CAMBRIDGE:
PRINTED AT THE UNIVERSITY PRESS.
M.DCCC.LIV.
oer
ΠΌΞΤΠΗΟ.. ΠΠῚῚ
INTRODUCTORY NOTICE.
Or the life of THomas Rogers, the author of the fol- lowing Treatise on the Articles, but very scanty notices have been preserved. Wood says, (Athen. Oxon. Vol. II. col. 162-6. Lond. 1815):
«“ THomas Rogers, a most admirable theologist, an excel- lent preacher, and well deserving every way of the sacred function, was born, as I conceive, in Cheshire, and came full ripe to the university before 1568. About which time being made one of the students of Ch. Ch. took holy orders very early, and afterwards the degree of master of arts, 501}, an. 1576, before which time he was a sedulous and con- stant preacher of God’s word. What his preferments were successively afterwards, I know not, only that he was chap- lain to doctor Bancroft, bishop of London, and at length rector of Horninger near to S. Edmonds-Bury in Suffolk, where and in the neighbourhood he was always held in great esteem for his learning and holiness of life and conversation. His works are these :
A Philosophical Discourse, entit. The Anatomy of the Mind. Lond. 1576, oct. [Bodl. 8vo. H. 18. Art. BS.] Before which is a copy of verses in praise of it, written by his con- temporary Will. Cambden of Ch. Ch.
Of the End of the World, and second Coming of Christ, &e. Lond. 1577, qu. [Bodl. 4to. E, 5. Th. BS. again 8vo. 1582 and 1583.]!
[} In this work is a translation® of some old ‘Germanical rhythmes by John Stoffer,’ which Rogers says he heard recited by Melancthon :
* This is a mistake. The work itself is only a translation. See below, p. vii. The verses are ascribed to Cyprian, who ‘‘by his Latin verses doth shew that old and common prophecy turned into Germanical rythme by John Stoffler.”” These English verses are not the translation of the ‘““Germanical rythme” but of the Latin lines. Moreover it was not Rogers that heard Melancthon but Schelto a Geveren whom Rogers translates. —Ep.
vi INTRODUCTORY NOTICE.
The English Creed; wherein is contained in Tables an Exposition on the Articles which every Man is to sub- scribe unto. Where the Articles are expounded by Scripture, and the Confessions of all the reformed Churches; and Heresies are displayed. Lond. 1579, and 85, fol.
General Session, containing an Apology of the comfort- able Doctrine concerning the End of the World and second Coming of Christ. Lond. 1581, qu.
The English Creed; consisting with the true, ancient Catholic and Apostolic Church in all the Points and Arti- cles of Religion, which every Christian is to know, and believe that would be saved, &c.—In two parts. The first printed at London in 1585, the second there 1587, and both in-fol. [Bod]. N. 2. 7. Jur.]
An Exposition on the 39 Articles of the Church of England. Lond. 1586, &c. qu.t! Which book, at the first appearance, met not with that welcome entertainment, which seemed due to the author’s endeavours. For besides the two extremes, Papists and Schismatics, who were highly enraged, many Protestants of a middle temper were much offended thereat. Some conceived it presumption for a private minister to make himself the mouth of the church, to render her sense
When after Christes birth there be expirde Of hundreds fifteen, yeeres, eightie and eight, Then comes the tyme of daungers to be ferde And all mankind with dolors it shall fraight. For if the world in that yeere doo not fall, If sea and land then perish ne decaie, Yet empires all and kingdomes alter shall, And man to ease himselfe shall have no way, fol. 16.
These have not been noticed by Ritson, who, probably, had not seen The Anatomy of the Mind, which adds two other names to his Bibliographia Poetica.
1. Abraham Fowler, who prefixed an alliterative poem, (imperfect in the Bodleian copy) entitled Needeles Hedera.
2. Josua Hutten, who also contributed a Dialogue between himself and the Book.]
[} My edition is, London, printed by John Legatt, 1621, 4to. the dedication to Dr Bancroft, archb. of Cant. is dated at Horniger, near St Edm. Bury in Suff. 11 of March, an. 1607. ‘ Your grace’s poor chaplaine always at command, Thomas Rogers.’ Kenner. ]
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INTRODUCTORY NOTICE. vil
in matters of so high concernment. Others were? offended, that his interpretation confined the charitable latitude, for- merly allowed in those articles. Howsoever it was, sure it is, the work in some years wrought itself in good esteem, as dedicated to, and countenanced by, Dr Bancroft before- mentioned?,
A Golden Chain taken out of the rich Treasure-House of the Psalms of David. Lond. [1579] 1587, in tw.
The Pearls of K. Solomon, gathered into common Places.—Taken from the Proverbs of the said King. Printed with the former book.
Historical Dialogue touching Antichrist and Popery ; drawn and published for the Comfort of our Church, &c. Lond. 1589, oct. [Bodl. 8vo. B. 169. Th.]
Serm. on Rom. 12. ver. 6, 7, 8. Lond. 1590, qu.4
Miles Christianus, or, a Defence of all necessary Writ- ings and Writers, written against an Epistle prefixed to a Catechism made by Miles Moses. Lond. 1590, qu. This Miles Moses was Bach. of Div. and published besides the former things, The Arrangement of Usury in six Sermons. Lond. 1595, qu.
Table of the lawful Use of an Oath, and the cursed State of vain Swearers. Lond.
Two Dialogues, [or Conferences concerning kneeling in the very Act of receiving the Sacramental Bread and Wine in the Supper of the Lord.| Lond. 1608. [Bodl. 4to. M. 17. Art.| He also translated into English, (1) 4 Discourse of the End of the World and Second Coming of Christ®. Lond.
[2 See Tho. Fuller’s Ch. Hist. lib. 9. an. 1584. ]
[3 There are two copies of this book in the Bodleian. One printed London 1633, 4to. R. 29. Th. The other at Cambridge in 1691. 4to. Rawl. 192. The latter is interleaved, and contains a MS. comparison between Rogers’s view of the subject and bishop Burnet’s, drawn up by Nicholas Adams of Corpus Christi Coll. Oxon. in 1704.]
[* A copy in the library of the archb. of Canterbury at Lambeth.]
5 Already noticed above. See p. v. note.—Ep.
vill INTRODUCTORY NOTICE.
1577, 78, oct. written by Schelto & Geveren of Emden in Friesland. (2) General Discourse of the damnable Sect of Usurers, &e. Lond. 1578, qu. written by Philip Cesar. To which is added, A Treatise of the lawful Use of Riches: written by Nich. Heming. (3) The Profession of the true Church, and Popery compared. Lond. 1578, oct. (4) Ea- position on the 84th Psalm. Lond. 1581, oct. written by Nic. Heming for the instruction of the ignorant in the grounds of religion; and confutation of the Jews, Turks, &c. . (5) S. Augustine's heavenly Meditations, called, A private Talk with God. Lond. 1581, in tw. purified by our trans- lator T. Rogers, and adorned with annotations of scripture. (6) Of the Foolishness of Men and Women in putting off the Amendment of their Lives from Day to Day. Lond. 1583, and 86, oct. written by Joh. Rivius. (7) Of the Imitation of Christ. Lond, 1584, 89. [1592 and 1596] in tw. [and 4to.] written in three books by Tho. de Kempis; and for the worthiness thereof oft since translated into sundry languages. Now newly translated by Tho. Rogers, corrected, and with most ample texts and sentences of holy scripture illustrated. _ (8) A Method to Mortification, called heretofore The Con- tempt of the World, &c. Lond. 1586, in tw. written by Didae. Stella. (9) S. Augustin’s Prayers. Lond. 1591, in tw. &e. Purged by our translator (T. Rogers) from divers super- stitious points, and adorned with manifold places of scripture. (10) S. Augustine's Manual, containing special and picked Meditations and godly Prayers. Lond. [1581] 1591, in tw. with corrections by the translator. (11) Enemy of Security; or a daily Exercise of Godly Meditations. Lond. 1580}, and 91, in tw. written by Joh. Avenar, public professor of the Hebrew tongue in the university of Wittenberge. (12) Enemy to Atheism: or Christian Godly Prayers for all Degrees. Lond, 1591, in tw. written in the German language
[' I have this book printed in 1579, small 8vo. or 12mo. newlie corrected, with a dedication to Sir Francis Walsingham. Cote. |
@undenw τὰ
INTRODUCTORY NOTICE. ix
by Jo. Avenar, translated out of Lat. by our author, T. Rogers. (13) Soliloquium Anime: “The fourth Book of the Imitation of Christ. Lond. 1592, in tw. written by Tho. de Kempis before-mentioned. What other things our author hath written and translated I know not; nor any- thing else of him, only that he was a zealous opposer of the doctrine of the Sabbath, and the first that publicly stood up against Dr Nich. Bownd’s opinion of it in his preface to the Exposition of the 39 Articles, &e. which made the other party (the Puritan) angry, and so far to be enraged as maliciously to asperse and blemish him. Whereupon he wrote a vindication of himself in MS. now in the hands of a near relation of his. At length after a great deal of pains taken for the benefit of the church he gave up the ghost at Hor- ninger before-mentioned, otherwise called Horningshearth : whereupon his body was buried in the chancel of the church there, under a rough, unpolished and broken grave-stone, without name or epitaph, 22 Feb. in sixteen hundred and fifteen, as the register of that church tells us; which, I presume, follows the English accompt and not the common, as many country registers do. I find one Tho. Rogers, a Cheshire man born, to have been admitted student of Ch. Ch. 1547, aged 24, or more, being then Bac. of Arts, and soon after made Master. What relation he had to the former Tho. Rogers I know not. Another Tho. Rogers I find, who was born in Glocestershire, in or near to Tewksbury, lived mostly in his latter days in the parish of S. Giles in the Fields near London, and published a poem entitled, The Tears or Lamentations of a sorrowful Soul. Lond, 1612, qu. written by Sir Will. Leighton, knight, one of his majesty’s band of pensioners. ΤῸ which, the said Tho. Rogers added, of his own composition, a poem called Glocester’s-Mite®. But
[? Wood is certainly wrong in this statement, that Thomas Rogers was the publisher of Sir Will. Leighton’s poem. He was misled by the Bodleian copy of these two poems, which are bound together, and so misplaced by the binder as to render it difficult to distinguish the one from the other. They are however very
Χ INTRODUCTORY NOTICE.
this Tho. Rogers is quite different from the divine before- mentioned.
[Tho. Rogers, A.M. institutus ad rectoriam de Horning- herth, dioc. Norw. 11 Dec. 1581. Reg. Vac. Baxer.]”
The work now reprinted first made its appearance, though in a different form and under a different title, in two parts, the first of which was published, according to Wood, in 1579, and the second in 1585. <A copy of this edition the present Editor has been unable to discover, The second edition noticed by Wood was also in two parts, published at some interval of time; and a copy of it is in the University Library at Cambridge. The first part bears the title of “The English Creede, consenting with the True Auncient Catholique and Apostolique Church in al the points and arti- cles of Religion which everie Christian is to knowe and beleeve that would be saved. The Firste Parte in most loyal maner to the Glorie of God, credit of our Churche and dis- plaieng of al heerisies and errors, both olde and newe, con- trarie to the faith, subscribed unto by Thomas Rogers.
different works. Gloucester’s Myte is a funeral tribute to the memory of Prince Henry, and was printed in 1612. The Teares, &e. are various religious poems, and sonnets wlaich were set to music by Leighton, who, in his preface, declares his intention to print the notes by which his hymns, Xc. are to be sung or played. This work was printed one year after Rogers’s production, with which it has not the smallest connexion.
A very sufficient specimen of Leighton’s Teares will be found in the British Bibliographer, i. 378; but that our readers may have no occasion to regret the scarcity of the book, four lines shall be offered to their religious contemplation.
Our fathers, Lord, were comforted, Strength’ned, relieved, and blest Onely by grace, and iustified As righteous men, in Jesus Christ.— It is now only just to Rogers that he should not be omitted entirely, and the concluding stanza of his Myte shall end this note. Our soules are siluer plates thy fame to hold; Our zeall rich diamonds to make th’ impression ; The characters we print, refined gold To keep thy name all ages in succession. Then sleepe, sweet Henry, prince of endless fame, Whilst we record thy euerlasting name. ]
——————e—
“ως inch,
INTRODUCTORY NOTICE. ΧΙ
Allowed by Auctoritie. At London. Imprinted by John Windet for Andrew Maunsel, at the Brasen Serpent in Paul’s Churchyard, 1585.” This part contains an analysis of the first nineteen Articles, and is dedicated to Edmund [Scam- bler] Bishop of Norwich. The second part, completing the work, bears a similar title, but is dedicated to Sir Christopher Hatton, the Lord Chancellor. It was published in 1587. The whole work is printed in a thin folio. The Articles are broken up into Propositions, and each Proposition is presented in the form of an analytical conspectus. Of the manner in which this was done the following instance, taken at random, may suffice to convey an idea:
7, ARTICLE.
Rom. i. 1, Χο.) |
| |
1. The Scrip-
Many ot the ture
Jews did.
Do testifie.
Wherefore they 2. That the ΞΕ
old Fathers 1 Peter τς 10: ne looked not only ee ee
for transitorie [thers hoped for
promises, but tem ] poral and for eternal hap Helvet. Con- | not for spiritual
piness beside, fes. cap. 13. | and eternal
happinesse, as The Fam. _ of Love, as it
2. Thecon- : should seeme fessions of the othe ?
people of God
in . | Saxonic Art.3./
In 1607 the book was published in quarto; and the ana- lytical form in which it had hitherto appeared was abandoned. This edition, which was the last published during the author’s life-time, has been in almost every instance followed in the present reprint. Where the corrections of later editions have been adopted, the reading of the edition of 1607 has been earefully noticed.
ΧΙ INTRODUCTORY NOTICE.
But the quarto varied considerably from the folio in other respects as well as in form. In the folio the only refer- ences are to Scripture and the Confessions of the Protestant churches. Errors and heresies are noticed, but no authorities are given in support of the statements made respecting them. Nor are the notices of heresies themselves by any means so numerous as in the later edition.
Again, several distinct Propositions were added in the quarto. In it the Fifth and Eighteenth Articles, which in the folio are treated as single Propositions, are divided into three and two respectively. Similarly, the third Proposition of the Seventh Article, the last of the edition of 1585, in that of 1607 is expanded into three.
Other variations are as follows:
In the folio, there is appended to the Third Proposition of the Tenth Article, a caution against the doctrine of human perfectibility, which was subsequently omitted.
In the Seventeenth Article the Propositions 5—9 are differently worded: 5. Why some are elected and not others. 6. Who are they which shall be saved. 7. What are the effects of predestination. 8. The use of the doc- trine of predestination both to the godly and wicked. 9. What may keep men both from desperation and also from security.
In the Nineteenth Article there is an Eighth Proposition, which was afterwards omitted. It is this: ‘“ There is no salvation without the church; and therefore every man is firmlie to joyne thereunto, and never to depart therefrom by schisme and contention.”
But the chief difference between the two editions lies in the altered exposition of the Third Article, an alteration to which there attaches some historical interest. In the folio of 1585, the author adopts Calvin’s view of the descent into hell. He there writes: “ That our Saviour Christ descended into Hell, together with our Church, (1) the ancient creeds,
Pe ee ee ee ee ee eee
INTRODUCTORY NOTICE. ΧΙ
Apostolical [and] Athanasian; the Confession of the Church of Helvet. 1. cap. 11; Basil, Art. 4; Ausburgh, Art. 3; Suevia. Art. 2, do testify. Which word Hell in this Article, as we take it, signifieth: not the place of everlasting tor- ments where Dives was and is, Luke xvi. 23; all the repro- bate together shall be, Matt. xxv. 41. In which place Christ as man was not, forasmuch as (1) His body lay in the grave, Matt. xii. 40; xvi. 4; Luke xi. 29; (2) His soul was com- mended into the hands of God the Father, Ps. xxxi. 5; Luke xxiii. 46, [and was] in Paradise, (so is it set down as a thing well to be observed) : and not in Hell, Luke xxiii. 43. [But] The terrors and torments of the body and soul which Christ suffered ; as appeareth Isa. liii. 6,10; Ps.exvi. 3; Matt. xxvi. 38; xxvil. 46; Luke xxi. 42.” Controversy, however, as to the true interpretation of the Article was already rife. Calvin’s view had indeed been very generally received, more perhaps from deference to his authority, than from any careful investigation of the subject. But in the year 1579, Hugh Broughton, a learned Hebraist, maintained that the hell of the Creeds and the Article was the Greek H. ades, or place of disembodied spirits, and not the place of eternal punishment. This interpretation, which at first met with very considerable opposition, gradually gained ground, and Arch- bishop Whitgift, who among others had formerly controverted it, at length came round to it himself’. There can be little doubt indeed that a great revolution of opinion on this point had been effected before Thomas Rogers’s work on the Arti- cles appeared in its present form in 1607. Hence we find that in this edition he speaks far less confidently than before, and whilst mentioning different views that had been enter- tained of the doctrine, does not strongly advocate any. The Editor is unable to add anything to Wood’s account 1 See Strype’s Whitgift, Book IV. chap. 13 and 19. pp. 431, 483. Lond. 1718. Heylin, Hist. Presb. 350. Soames’s Elizabethan Church Hist. p. 476.
2 Thus p. 61, he says, “" But till we know the native and undoubted sense of this article and mystery of religion,” &c,
ΧΙΝν INTRODUCTORY NOTICE.
of Rogers. Fuller, in the place referred to by Wood, speaks at some length of the work on the Articles. And Rogers himself notices his share in the Sabbatarian controversy, Preface, § 23. He also defends himself in some observations on the Thirty-Fourth Article, from a misrepresentation of his view respecting the use of the cross in Baptism. By the authors of the misrepresentation in question, he is mentioned along with others well-known for their theological attainments, as a divine of learning and repute.
Two severe and protracted attacks of illness have pre- vented the Editor from bringing his labours to a conclusion so soon as he could have wished and had intended. Further delay has been occasioned not only by the great rarity of some of the books referred to, but by the extreme looseness and inaccuracy of the author’s quotations. Some of these the Editor has been able to correct. Many he has unhappily been compelled to give up. None but those who have actually made the experiment can conceive of the time and labour necessary to verify the numerous references made by many of the writers of the Elizabethan period.
The Editor has to express his sincere thanks to those friends who have assisted him in his researches. His ac- knowledgements are due especially to the Rev. Professor Corrie, Master of Jesus College, who, besides other aid, kindly permitted reference to his rare and almost unique collection of the books of the Family of Love; to the Rev. J. J. Blunt, Margaret Professor of Divinity ; and to the Rey. F. Proctor, late Fellow of St Catharine’s Hall.
Corpus Curist1 COLLEGE, January 2, 1854.
260 XI. XIII. XIV. DEY,
VE. xvi: ΠΟΥ ΤΙΣ ΧΙ ΙΧ, XX. XXI. XXII. XXIII. XXIV.
XXV. XXVI.
XXVII. VIII. XXIX.
XXX. XXXI. XXXII. XXXIII. XXXIV. XXXY. XXXVI.
XXXVI. XXXVIII.
XXXIX.
CONT EN Ts:
Ture PREFACE
Of Faith in the Holy Trinity .
Of the Word of God, which was pads very } Man
Of the going down of Christ into Hell
Of the Resurrection of Christ
Of the Holy Ghost
Of the sufficiency of the Holy Seria for iSabration
Of the Old Testament : : - Σ
Of the three Creeds
Of Original, or Birth-sin
Of Free-will . : .
Of the Justification of Man
Of good Works
Of Works before J stification
Of Works of Supererogation
Of Christ alone without sin
Of Sin after Baptism
Of Predestination and Election
Of obtaining eternal salvation ke by the eer τ Chri Ἢ
Of the Church : A
Of the Authority of the Dhucehe
Of the Authority of General ‘Councils
Of Purgatory :
Of Ministering in the Sie ites :
Of the speaking in the Congregation in sit a “rns as the people understand not
Of the Sacraments
Of the unworthiness of the Manistee: high Pindar Cot the effects of the Sacraments
Of Baptism : :
Of the Supper of the ee
Of the wicked which do not eat the Body ἘΠ ἘΠῚ of Christ in the use of the Lord’s Supper
Of both kinds
Of the one oblation of Christ finished! upon ie Cr Oss
Of the Marriage of Priests
Of Excommuncate Persons, how eho: are to te ay sled
Of the Traditions of the Church
Of Homilies
Of Consecration of Bishops nad Miraters
Of the Civil ee ate :
Of Christian men’s goods, which are ue common
Of a Christian man’s Oath
94 103 108 117 125 128 132 136 142 158 164 183 203 212 229
241 243
268 274 281
292 294. 296 302 307 313 323 327 994 352 356
ADDENDA ET CORRIGENDA.
Page 9, line 24. The edition of 1607 has mercate-town. ... 61, note 6. The references to Hume’s Rejoinder and Gifford’s Catechism were afterwards found. They are as follows:
For we say that Christ descended personallie into Hell, both bodie and soule and suffered actuallie all the torments thereof, for ourredemption. Other- wise, were he but a potentiall Saviour, and all wee actually condemned.— Alex. Hume, A Reioynder to Doctor Hil concerning the Descense of Christ into Hell, p. 38. ji
...itis as sure (as what is most sure) that upon the tree, that is upon the crosse, hee descended into the lowermost Hell; that is into the heaviest torments that Hell could yeeld, &e.—Ibid. p. 138.
For wee holde and will die for it, that Christ in his owne person bodie and soule, did descend into all the torments, that hel could yeelde.—Ibid. p. 152.
What is it to be made the curse, but to have the bitter anguish of God's wrath in his soule and body: which is the fire that shall never be quenched.—A Catechisme, conteining the summe of Christian Religion, &c.—Newly set foorth by G. G. London, 1583. fol. B. 5.
... 246, line 4. for from Christians, read for Christians. .. 285, «. 1. for venial and mortal, read venial and not mortal.
THE CATHOLIC DOCTRINE
OF THE
ἐς i
_ [rocers. |
THE
FAITH, DOT Rin and religion, professed, & protected
in the Realm of England, and dominions of the same:
Expressed in 39 Articles, concorda- bly agreed upon by the Reverend Bishops, and Clergy of this Kingdom, at two several meetings, or Convocations of theirs, in the years of our Lord, 1562, and 1604:
THE SAID ARTICLES ANALYSED INTO
Propositions, and the Propositions proved to be agreeable both to the written word of God, and to the extant Confessions of all the neighbour Churches, Christianly reformed.
THE ADVERSARIES ALSO OF NOTE, AND name, which from the Apostles’ days, and primitive Church hitherto, have crossed, or contradicted the said Articles in general, or any particle, or proposition arising from any of them in particular, hereby are discovered, laid open, and so confuted.
Perused,and bythe lanful authority of the Church of England, allowed to be public.
Rom. xvi. 17. I beseech you, Brethren, Mark them diligently, which cause divisions, and offences, contrary to the doctrine which ye have received, and ayoid them.
PRINTED BY IOHN LEGATT, PRINTER to the University of Cambridge. 1607.
TO THE MOST REVEREND FATHER IN GOD, AND HIS RIGHT HONOURABLE GOOD LORD RICHARD', BY THE DIVINE PROVIDENCE, ARCHBISHOP OF CANTERBURY, AND PRIMATE OF ENGLAND, AND COUNSELLOR TO THE MOST HIGH AND MIGHTY PRINCE,
JAMES, KING OF GREAT BRITAIN,
FRANCE, AND IRELAND.
Most reverend father in God, there is no one thing in this world, that of men truly zealous and christian in these latter days of the world with greater earnestness hath been desired, than that by a joint and common consent of all the churches rightly, and according to the canons of the sacred scriptures, reformed, there might be a draught made and divulged, containing and expressing the sum and substance of that religion, which they do all both concordably teach and uniformly maintain.
That holy man (of happy remembrance) D. Cranmer, who archbishop sometime enjoyed that room in our church which your grace με now worthily possesseth, in the days of that most godly young prince, king Edward the Sixth, employed a great part of his time and study for the effecting of that work; and imparted his thoughts with the most principal persons, and of rarest note in those days for their wisdom, piety, and credit, among the people of God throughout Christendom. M. Calvin, understanding of his intent, addressed his letters unto the said archbishop, and offered his service, saying, “ That, might his labours stand the church instead, Ne decem quidem maria, it would not grieve him to sail over ten seas to such a purpose.”
2. But, this proving a work of much difficulty, if not unity ot
doctrine in
te 8 Gilg κῶς : : altogether unpossible in men’s? eyes, especially in those days, all churches
to be brought about; the next course and resolution was, that every kingdom and free state, or principality, which had
[1 Bancroft. He succeeded Whitgift as Primate. See Soames’s Elizabethan Rel. Hist. p. 604. n.]
[2 Quantum ad me attinet, si quis mei usus fore videbitur, ne decem quidem maria, si opus sit, ob eam rem trajicere pigeat.—Caly. Epist. p. 100. Geney. 1576. ]
[3 man’s, 1607. ]
1- ὁ
κ AbinitioRe- JSormationis ardebant amore veritatis omnes ordi- nes: politici, ecclesiastici, plebei. Jezler. de diutur. belli Euch. p. 49.
Unity of doe- trine in the
An. 1552.
4 THE PREFACE.
abandoned the superstitious and antichristian religion of the church of Rome, and embraced the gospel of Christ, should divulge a brief of that religion, which among themselves was taught and believed, and whereby, through the mercy of God in Christ, they did hope to be saved: which to God his great glory and the singular benefit and comfort of all churches, both present and to come (as the extant Harmony! of all their confessions doth most sweetly record), with no great labour was notably performed.
This work of theirs told the churches in those days, and doth us, and will inform our posterity, that not only in every particular state and kingdom, but also throughout Christen- dom where the gospel was entertained, the primitive and apostolical days of the church were again restored. Jor the multitudes of them that did believe (I speak both jointly of all, and severally of each reformed people, not of every par- ticular 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?) he wrought this unity and uniformity of doctrine in this kingdom in the haleyon 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, 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
[1 This work was published at Geneva in the year 1581, and wag entitled “Harmonia Confessionum Fidei Orthodoxarum et Reforma- tarum Ecclesiarum, que in preecipius quibusque Europe Regnis, Na- tionibus et Provinciis, sacram Evangelii doctrinam pure profitentur, &c.” For an account of it, see Niemeyer. Collect. Conf. Preef. Lips. 1840. An English Translation appeared in 1586. ]
THE PREFACE. 5
about matters of religion) “he ought” (saith he), “if he had
been able, to have brought out the public confession and arti-
cles of faith, agreed in K. Edward’s time; and have shewed any x, rawarac. 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 Q. Mary.
(through our unthankfulness and sins); neither on the other side was our persecution permanent (through the goodness of God,) though for the time exceeding vehement. and violent. For, nubecula fuit, et cito transitt, 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 ecclesiw preces.
4, We find that M. Latimer (that sacred and reverend The prayers father) addicted himself very seriously in those days unto the Seeuted sai saints exercise of prayer: and his principal and most usual prayers (ye78 ton were, first, for himself; next, for the afflicted church of Eng- ftatn"” land; and lastly, for lady Elizabeth, the deceased Κα, Edward’s and queen Mary’s sister.
For himself he prayed that, as God had made him a mi- F. Latimer. nister and preacher of his truth, so he might constantly bear witness unto the same, and have the grace and power to main- tain 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 crayed at the hands of God. And for lady Eliza- beth, 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 hig petitions.
M. Gualter (that learned, painful, and excellent divine at Tigure), dedicating his holy and christian Comments upon the Lesser Prophets unto D. Parkhurst, bishop of Norwich (who Bp. Park- in the days of the forementioned queen Mary voluntarily had exiled himself so far as Switzerland, for his preservation, if it might be, unto better times), saith of the said Parkhurst that,
Shen he lived in Tigure, lady Elfzabeth was ever in his
9. Elizab,
True ἀοο- trine re- stored an. 1558, and an uniformity of the same established, and pub- lished, an. 1562.
An. 1562.
Arch, Parker.
6 THE PREFACE.
mouth: her faith, her wisdom, her magnanimous spirit, her virgineous and chaste behaviour, he would ever celebrate with high words and commendations; and that God would guard and safeguard her person for the good of his people, was his daily prayer: yea (saith the same Gualter), orabant idem te- cum pit omnes}, “it was not your prayer only, but all God’s people so prayed besides.” And their prayers were not made in vain. For both queen Mary lived not long; and L. Elizabeth was placed in the royal throne; superstition was expulsed, and true religion again, to the singular comfort and multiplication of God’s people in this kingdom, very solemnly restored.
5. Notwithstanding an uniformity of doctrine to be taught, embraced, and professed, by authority of the prince and state, was not published till certain years after the queen’s attaining the kingly diadem; but then Articles of teligion, to the number of thirty-nine, drawn yet three years afore, were commended to the consideration and perusal of the whole clergy of both provinces in an orderly and lawful assembly or convocation of theirs at London; and by a sweet and unanimous readiness thereupon by them allowed. This was effected in the year of our Lord 1562, the same year that the merciless massacre at Vassey in France was com- mitted 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 re- ligion’, at Carrascone, at Tholouse, Amiens, Tours, Sens, Agen, Aurane, and many other cities, towns, and villages throughout France.
A principal contriver of this uniformity in religion, and thereby unity among us, was another predecessor of your grace’s, even 1), Parker, the first archbishop of Canterbury in the said queen’s days.
[1 Hee (se. Elizabetha) tibi semper in ore erat; illius fidem, pru- dentiam, fortitudinem, pudicitiam semper preedicare, utque hance nobis Dominus incolumem servaret, assidue precari solebas. Orabant idem tecum, &c.—Rod. Gualter. Hom. in Proph. Min. Epist. nuncup. in Hos. Proph. ad fin, Tigur. 1572.]
[? This religion, 1607.]
THE PREFACE. 7
Hereupon wrote Beza® from Geneva, Doctrine puritas viget in Anglia pure et sincere’; “Religion flourisheth in England:” Zanchius, from Strasborough, Per hanc regi- nam factam ; “ By her” (meaning queen Elizabeth’s) “ com- ing to the crown, God again hath restored his doctrine and true worship:” and Danzus, “The whole compass of the world hath never seen anything more blessed, nor more to be wished, than is her government.”
So now again flourished those apostolical times (as I may say) of unity and uniformity of doctrine in our church. For then were there no contentions, nor dissensions, nor thorny and pricking disputations among us, about questions of reli- gion; tantum res nobis fuit cum satellitibus quibusdam pon- tifictiss (as bishop Jewel said), “we then skirmished only with the papists.” As it was with the building of Solomon’s tem- ple, so was it with us then: we set upon the building of God’s house (which is his church) without deane®, without noise and stirs. The adversaries without heard us, and heard of our doings abroad by the pens of the learned Jewel, Nowel, Calfhill, and such other architects of ours: to ourselves we were comely as Jerusalem, to our enemies “ terrible as an army of banners.”
6. Also what afore, viz. an. 62", they had agreed upon, 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 prove.
Howbeit in the year next ensuing, scil. an. 72, (a year many ways memorable, especially for the great and general massacre of above an hundred thousand protestants in France,
[8 Hereupon Beza, &c. 1607.]
[¢ .... ineo regno.... ubi puritas doctrine vigeat.—Bez. Epist. xr. p. 101. Geney. 1575. The editor has been unable to verify the references to Zanchius and Danzeus. |
[5 See Zurich Letters. First Series. Park. Soc. Ed. Epist. ivr]
[6 Din, later editions.] [7 In the year 1562, later editions. ]
[8 The Act for Ministers of the Church to be of sound Religion enjoins subscription to the Articles, “comprised in a book imprinted, inti- tuled Articles whereupon, &c.”—Lamb’s Hist. Account, 26. See also Fuller’s Ch. Hist. Bk. 1x. § 55. p. 72. Lond. 1655.]
Subscription required unto the book of Art. an. 1571.
An. 1572.
8 THE PREFACE.
chiefly in Paris and the country thereabout adjoining, begun on St Bartholomew’s eve’; for pope Gregory’s ex- Bartholoe communicating of Q. Elizabeth, for defending this doctrine dua Galicus and religion which here we speak of; and thirdly, for the ‘Atlas. erecting of private presbyteries now first in England), divers of the inferior ministers in and about London, and elsewhere in this kingdom, not a little disturbed the quiet of our state and peace, some of them by untimely and _ inconsiderate admonitions, pamphlets, and libels; other by obstinate re- fusing 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 autho- rity censured, suspended, or deprived 5. Unity of 7. And yet not one of the recusants, and so not one stileon- of _England’s clergy, either now or afore, did ever oppugn the received public and catholic doctrine of our church; but most willingly approved and applauded the same, as the truth of God.
For even the admonitioners themselves (which said that they did strive for true religion, and wished the parliament even with perfect hatred to detest the church of England, whereof notwithstanding they were members), even they do say how they (meaning the bishops and their partakers) hold? the substance of religion with us, and we with them’. And again: ‘“‘ We (all of us) confess one Christ.” And their champion doth acknowledge that her majesty hath delivered us from the spiritual Egypt of popery.
So that for doctrine (I mean still for the main points of doctrine) there was now a sweet and blessed concord among
{1 “This same year happened a cruel massacre in Paris, the French Protestants being bidden thither under the pretence of a nuptial solem- nity, but never were such black favours given at a wedding. Admiral Coligny (the pillar of the reformed Church) being slain in his bed on Bartholomew eve, whose day then and for some years after was there remarkable for wet weather.
Bartholomeus flet, quia Gallicus occubat Atlas. Bartholomew bemoans with rain The Gallic Atlas thereon slain.” Fuller, Ch. Hist. Bk. 1x. Sect. iii. § 10.]
[2 See Strype’s Whitgift, Book τ. Chaps. vi. and vii.]’
[3 They hold, 1607. ]
[ See Admonition to the Parliament, Art. 3.]
THE PREFACE, 9
us: which unity continued all that holy and reverend father’s, I mean archbishop Parker’s, time, which was till the 17. year of Q. Elizabeth®.
8. After him succeeded in the said archiepiscopal chair B. Grindal, a right famous and worthy prelate, and for religion so sound, as in K. Edward’s days (had the prince lived a while longer) he had been promoted unto the bishoprick of London, upon the translation of B. Ridley unto Durham ; for these things had the state then in purpose. But God otherwise had decreed for their advancements, as that the one of them should pass through the fire unto the kingdem of heaven, and the other escape the dangers of many storms and waters, before he came unto any preferment at all. And so accordingly Ridley was burned and Grindal banished, and both of them deprived either of life or living, or both; and that for one and the same cause and doctrine, which they had preached, and we profess.
But, the tempest being over-blown, and Q. Elizabeth 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 the zealous confessor and tried soldier unto the see, first of London (afore designed him), next of York, and lastly of Canterbury.
The care of this archbishop was great to further the glory of God; but, through the envy and malice of his ill- willers, his power was but small; his place high, but himself made low, through some disgraces®, by his potent adversaries ; which he meekly and patiently endured till his dying day.
9. During the time of this man’s troubles, among other, two things especially deserve observation. One is, the flock- ing of Jesuits into the kingdom’7, who afore then never came
[5 Seventeenth year, and queen Elizabeth, later editions. ]
[6 He was confined and sequestered for refusing to forbid the ‘Exercises’ or ‘Prophesyings’ as they were termed. See Strype’s Grindal, Bk. 1. chap. ix.]
[7 See Strype’s Grindal, Bk. m. ch. xi. p. 256. Lond. 1710. Fuller, Ch. Hist. Bk. rx. Sect. iii. § 41. And Sect. iv. § 6.)
Archbishop Grindal.
The factious increase, and grow con- fident.
Unity of doctrine still holdeth among us.
Archbishop Whitgift.
10 THE PREFACE.
among us; the other is, the insolency and boldness of our home-faction.
The Jesuits indicted councils, summoned synods, enacted and reversed orders, and exercised papal jurisdiction among us; we not witting, nor so much as dreaming of any such matter.
The brethren (for so did they now style themselves) in their churches and charges would neither pray, nor say ser- vice, nor baptize, nor celebrate the Lord’s supper, nor marry, nor bury, nor do any other ecclesiastical duty according to the law; but after their own devisings. And abroad! (as if they had been acquainted with the jesuitical proceedings, or the Jesuits with their practices) they had their meetings, both classical and synodical; they set down decrees, reversed orders, elected ministers, exacted subscriptions, and executed the censures of suspension and excommunication, where they thought good.
The Jesuits had for their provincial, first, Robert Parsons, alias Cowbuck, then Weston, and lastly Garnet; which Garnet continued in that office till the year 1605, when he was apprehended, and for most horrible and hellish treasons, as an arrant traitor, put to death in Paul’s church-yard the same year. And the brethren had their (I know not what) chief men; all of these residing in and about London, and in special favour both with the gentry? and vulgar people of their several factions, and so continued multiplying their number and growing strong, even headstrong in boldness and schism, till the dying day of this most grave and reverend archbishop, which was in the month of July, 1583.
10. Some four months afore whose death the said brethren, at a certain assembly of their own appointing, among other things (as I find) decreed that, if subscription unto the book of Articies of Religion (afore-mentioned and still meant) should again be urged, the said brethren might subscribe thereunto according to the statute: which de- clareth, that what diversity and disagreement soever was about other matters, yet abode there still a blessed unity among us touching the foundation of the christian religion, And this was in 25. year of Ὁ. Elizabeth.
11. Next unto him D. Whitgift, then bishop of Wor-
[1 Fuller, Ch. Hist. Bk. 1x. Sect. i. § 56.] [2 Gentiles, 1607. ]
THE PREFACE. 11
cester (a man deservedly unto that dignity promoted, and for his manifold pains in writing, teaching, and defending the truth, his wisdom in governing, and his well-demeaning of himself every way, worthy the double honour which he did enjoy, or the state could advance him unto), from thence was translated unto the see of Canterbury.
No sooner was he confirmed in his office, but, observing both the open and intolerable contempt, in many places, of all church-orders by authority prescribed, and hearing both of many secret conventicles and unlawful assemblies in his province, and of the tumults and garboils abroad, and even at his very admission unto his charge raised in Scotland, and that for the self-same cause which by the brethren here in England was maintained; and foreseeing the dangers and troubles likely to ensue, for which he should give an account, if in time he sought not means to prevent them; he thought it his bounden duty (for the preservation of unity and purity in religion, the preventing of further schism, and the discovery of men’s inclinations either unto peace or faction), that all and every minister ecclesiastical having cure of souls within the province of Canterbury, under his own hand and by sub- scription, should testify his consent both unto the points of religion in the convocation an. 62 approved, and likewise unto other articles necessary for concord’s sake of all and 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 removal, and of her majesty the 26%.
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 malcon- tented ministers and preachers were discovered, and their erroneous and schismatical opinions brought into light. And surely never was there subscription hitherto by authority urged in this land, but divers 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 subscription first was
[3 Fuller, Bk. rx. Sect. v. § 9, and vi. § 14.]
Subseription
the second
time called r.
An. 1584,
How basely the brethren conceive of the doctrine, by the bishops agreed upon, and estab- lished by the prince.
12 THE PREFACE,
required, the whole land will witness, that many and sundry books (as well in Latin as English) then and afterward flew abroad. In which we read how then and in those days the truth of God did in a manner but peep out (as it were) at the screen; that Cranmer, Parker, Grindal, and all the other martyrs, preachers, and learned men (which first in our age “brought the light of the gospel into this realm) did see a little and had a glimpse of the truth, but oversaw many things which in these days of the sunshine of the gospel men of meaner gifts do see, and yet may not utter them without great danger of the laws (through the iniquity of the times), though the said things now seen be comprised in the book of God, and also be a part of the gospel, yea, the very gospel itself; so true are they and of such importance as, if every hair of our heads were a life (say the brethren), we ought to afford them in defence of these matters; the Articles of Reli- gion, penned and agreed upon by the bishops and clergy, and ratified by the prince and parliament, in comparison of these things now revealed and newly come to light, are but childish and toys'.”
Thus write they (as your grace best knoweth, and I would have quoted the places where they may be read, had I either not written unto yourself, or did write unto a man unacquainted with their books). And, had they here stayed, their words had been able (without the more grace of God) to have moved the parliament and all the people of this land (as they have prevailed but too much already with their too credulous favourites), to think our church, for all the re- formation wrought and uniformity in doctrine established, to be much awry, and far from the truth it should profess. But setting down (as they have done) and publishing both what the truth is which now breaketh out and offereth itself, by their ministry, to the view of the whole world (which afore did but peep out at the screen), and what the things be which they of mean gifts do see, and our fathers, the martyrs, bishops, and preachers, both in king Edward’s days and afterwards (known and acknowledged to be men of excellent parts), either did not see at all, or oversee, and what likewise the points of doctrine newly now revealed, their «eternum evangelium (which without great danger may not be preached
Ἵ See Soames, Eliz. Rel. Hist. pp. 184, 193.]
THE PREFACE 19
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 and discourses (to say the best of them) are but to erect a new (which they term a true) ministry, and their discipline among us.
Themselves do say, “The controversy betwixt them and us is not as (the bishops and their well-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 re- giment 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 magis- trate is none officer at all of the church. For church-officers be non magnates aut tetrarche, not gracious or honourable lords, but ministers of the church. The presbytery is the church, and every congregation or church should and must in it have a presbytery.”
This is the light which indeed the martyrs never saw ; the religion which our brethren strive for; the truth which they may not preach; not childish doctrine, like the bishops’ articles, but the wise gospel, the main and material points of religion, now in these last days last of all (yea, after the eighth thorough breaking of H. N.° his Evangelium Regni)
(2 See the Admonition to the Parliament. Art. 2. ad fin.]
[3 Henry Nicholas, a Dutchman, founder of a sect of Anabaptists, calling themselves the Family of Love. For an account of their opinions see Fuller, Ch. Hist. Bk. 1x. Sect. xiy, § 37, and especially Henry More’s Theological Works. ]
The uncouth doctrine of the factious brethren.
Of the second subscription
urged an, 1584,
14 THE PREFACE,
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 mat- ters to give other their livings, and to give their lives (were they as many as the hairs of all their heads), as Cranmer, Ridley, Latimer did; and Parker, Grindal, and all other preachers would, and every christian man and woman should (if they be called thereunto), for the apostolical and catholic doctrine of our church; which all God’s people do know, and the brethren themselves (as afore hath been noted) do confess, is originally from God and his written word.
These and many more (too many here to be recapitulate) such fantasies of theirs, or frenzies rather, this first subscrip- tion brought first to light; and yet happy had it been for God’s church and people, they had never been broached.
15. Semblably, the next subscription called for by the last archbishop, your lordship’s 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 and reformation of the church.
Many treatises afore, but now and divers years ensuing, they flew about and abroad like atoms; and by them the same things which afore, but in a differing sort, and in other words, they publish.
For touching church-officers, they name who and how many sorts they be of them, viz. doctors, pastors, governors, deacons, and widows?; no more, no fewer.
They say every church must be furnished with a teacher and a pastor, as with two eyes; with elders, as with feet ; with deacons, as with hands*. Every congregation must have eyes, hands, and feet; and yet neither all, nor at all any congregation, is to have an head, answerable to those feet, hands, and eyes.
[1 Atomies, 1607. ]
[2 See Bancroft, Survey of Pretended Holy Discipline, chap. i. p. 8, Lond. 1593.]
[8 Ibid. chap. vii. p. 97.]
THE PREFACE. 15
The doctor, by their doctrine, must be a distinct minister from the pastor, and only teach true doctrine, and neither ex- hort, nor apply his doctrine according to the times, and his auditory, nor minister the sacraments. or these things the pastor is to perform: which pastor also, whensoever he ad- ministereth the sacraments, must necessarily make a sermon, or else he committeth sacrilege.
And concerning discipline, by their doctrine, every con- gregation must have absolute authority to admonish, to cen- sure, to excommunicate, and to anathematize all offending persons, yea even kings and princes, if they be of the congrega- tion. And no prince but must be of some parish, and under one presbytery or other, always. Where this power is not, in their judgments, one of the tokens of a true church is want- ing. 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 disci- pline is God’s holy yoke, God’s sceptre, the kingdom, and throne of Christ4, ‘
Our controversy (say they) is, whether Jesus Christ shall be king, or no. Again, the end of all our travail is, to build up the walls of Jerusalem, and to set up the throne of Jesus Christ, our heavenly king, in the midst thereof; the advanc- ing 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 fore- fathers 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.
[4 See Bancroft, Dangerous Positions, &c. Bk. τι. chap ii. p. 45. Lond. 1593.]
The breth-
ren’s divine conceits of their disci-
pline.
The brethren renew and continue their base conceits of the public articles of our religion, in com- parison of their new gospel.
An. 1588. Queen Eliza- beth op- poseth her authority against the brethren, their books and writings.
16 THE PREFACE.
17. The Articles of our Religion (concluded upon by the reverend clergy of our church), with these learned and all-see- ing brethren, are but the bishops’ decrees, the articles of the conyocation-house, and reveal some little truth: but these wise brethren (so faithful have they been between God and his church) they have not failed to shew us the whole counsel of God.
And yet these faithful brethren, either through forget- fulness or frailty, or (which I rather think) forced there- unto by the power of truth, do plainly confess, that those very decrees of our bishops, and articles of the convocation- house, even that little, little part of the gospel, which the said bishops and martyrs brought to light, and hath enlightened the whole realm, containeth the very fundamental points of Christianity.
Whereof I still gather, that had their newly-revealed, termed learned discourses, and doctrines, touching discipline and their presbyteries (howsoever with goodly and glorious titles, to ravish poor hearts with the desire thereof, brandished and set out) never been divulged or preached, we may be saved; but, without knowing and believing the articles or doctrine of our church (which yet is not ours, but God’s) there is no salvation ordinarily to be looked for of any man: so true, and of such necessity, is this; so impertinent and unneedful, the other.
18. Octogesimus octavus mirabilis annus’: it was pro- phesied to be a wonderful year, long afore it came, and will never be forgotten now it is past.
Among the things for which the year eighty-eight is famous, one, and not of least regard, is that, afore it ex- pired, these books of the brethren, by a proclamation from queen Elizabeth, were denounced schismatical and seditious ; and the doctrine in them contained erroneous, tending to persuade and bring in a monstrous and apparent dangerous innovation within her dominions and countries ; and to make a change, even a dangerous change, of the form of doctrine then in use. And therefore the said books were commanded to be brought in, and delivered into the hands of authority ;
{1 Now began that fatal year generally foretold that it would be wonderful, as it proved no less, &c. Fuller, Bk. rx. Sect. vii. δ 14.]
y
THE PREFACE. 17
and special charge given, that no more of that nature should come abroad, or be printed. Whereby (so much as in that blessed queen, whose name with eternal honour shall be recorded) these new fancies of the brethren were hissed and exploded out of this christian kingdom; and the articles, or public doctrine of our church, confirmed, countenanced, and by the royal prerogative of that peerless prince more strongly ratified and commended to her awful and good subjects than afore. 19. The zeal of learned and godly men hereupon was Most leamed
and worthy
inflamed, and their courage so increased, as whereas afore this men set
themselves
time but one or two, or a very few (the first whereof was @gainst the
brethren and
your lordship’s immediate predecessor, whose memory be (iran
always honourable among the saints), did encounter the bre- “?""“ thren, and oppugned their fancies: now an army of most valorous and resolute champions and challengers rose up, which then and divers 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 pre- lacy, stood for the prince and state, put the new doctors to the foil, profligated the elders, set upon the presbytery and so battered the new discipline as hitherto they could never, nor hereafter shall ever fortify and repair the decays thereof.
20. Notwithstanding, what the brethren wanted in strength Astratagem and learning, they had in wiliness ; and, though they lost much "™ one way in the general and main point of their discipline, yet recovered they not a little advantage another way, by an odd and a new device of theirs, in a special article of their classical instructions,
For while these worthies of our church were employing their engines and forces, partly in defending the present government ecclesiastical, partly in assaulting the presbytery and new discipline, even at that very instant the brethren (knowing themselves too weak either to overthrow our holds, an. 150s. and that which we hold, or to maintain their own) they aban- doned 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,
2 [ ROGERS. |
18 THE PREFACE.
and after a new fashion, which we little thought of, (such was their cunning,) set upon us afresh again by dispersing in printed books (which for ten years’ space before they had been in hammering among themselves to make them complete) their sabbath speculations, and presbyterian (that is, more than either kingly or popely) directions for the observation of the Lord’s day.
This stratagem of theirs was not observed then, neither, I fear me, is regarded asit should be yet; and yet did, and since hath, and doubtless in time to come, if it be not timely seen unto, with unsound opinions and paradoxes will so poison many, as the whole church and commonweal will find the danger and inconvenience of them: so plausible are they to men either popularly religious, or preposterously and inju- diciously zealous.
Certain 21. In this their sally, as I said before, they set not upon
fruits and
effects of the the bishops and their calling, their chancellors, &¢c., as popish
sabbatarian doctrine pub-
ichedby and antichristian; they let them alone, seeing and knowing
ἘΠ ΤΩΝ they are too well backed for them to subvert: but (which are of great all, and almost of the same antiquity with bishops divers of them, and I had almost said as necessary) they ruinate, and at one blow beat down all times and days, by just authority destined to religious and holy uses, besides the Lord’s day, saying plainly and in peremptory words, that the church hath none authority, ordinarily, or from year to year per- petually to sanctify any other day to those uses, but only the Lord’s day.
They build not presbyteries expressedly (though under hand, if it be well marked, they do erect them in their exercises of the sabbath :) but they set up a new idol, their Saint Sab- bath (erst in the days of popish blindness St Sunday) in the midst and minds of God’s people.
By the former they have opened not a gap, but a wide gate, unto all licentiousness, liberty, and profaneness on the holydays, which is readily and greedily apprehended of all sorts of people everywhere, especially of their favourites, to the high dishonour of God, decay of devotion, hinderance 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
THE PREFACE. 19
new, and more than either Jewish or popish superstition into the land, to no small blemish of our christian profession, and scandal of the true servants of God, and therewith doctrine most erroneous, dangerous, and antichristian.
22. Their ἐπ τε summarily may be reduced unto these The sum of two heads, whereof the one is, that the Lord’s-day, even as tarian doc-
the old sabbath was of the Jews, must necessarily be kept, and solemnized of all and every Christian, under the pain of eternal condemnation both of body and soul.
The other, that under the same penalty it must be kept from the highest to the lowest, both of king and people, in sort and manner as these brethren among themselves have devised, decreed, and prescribed.
The former of these is like that of the false apostles, which came from Judea unto Antioch, and taught the brethren, that unless they were circumcised after the manner of Moses, they could not be saved: whom the apostles, Paul and Barnabas first, and afterwards Peter, James, and the rest at Jerusalem both zealously did resist, and in their synod, or convocation, powerfully suppress.
The latter, as bad as that, hath been the mother of many heretical assertions and horrible conclusions.
I have read (and many there be alive which will justify it) how it was preached in a market-town in Oxfordshire, that to do any servile work or business on the Lord’s-day is as great a sin as to kill a man, or to commit adultery. It was preached in Somersetshire, that to throw a bowl on the Sab- bath-day is as great a sin as to killa man. It was preached in Norfolk, that to make a feast or wedding-dinner on the Lord’s-day is as great a sin as for a father to take a knife and cut his child’s throat. It was preached in Suffolk (I can name the man, and I was present when he was convented before his ordinary for preaching the same), that to ring more bells than one upon the Lord’s-day to call the people unto the church is as great a sin as to commit murder.
When these things I read and heard, mine heart was stricken with an horror, and so is it still, when I do but think of them; and calling into mind the Sabbath Doctrine’, at London printed for J. Porter and T. Man, anno 1595,
[ This work was written by a Dr Bound, and was republished
with some additions in 1606. ] ——
trine broached by
the brethren.
The bre- thren’s doc- trine of the Sabbath ealled in by authority, and forbidden any more to be printed.
Anno 1599, 1600.
Purity of doctrine ail queen Eliza- beth’s reign maintained in England.
20 THE PREFACE.
which I had read afore (wherein very many things are to this effect), I presently smelt both whose disciples all those preachers are, and that the said doctrine had taken deep impression in men’s hearts, and was dispersed (while our watchmen were otherwise busied, if not asleep) over the whole kingdom.
23. It is a comfort unto my soul, and will be till my dying hour, that I have been the man and the means}, that these sabbatarian errors and impieties are brought into light and knowledge of the state; whereby whatsoever else, sure I am, this good hath ensued, namely, that the said books of the sabbath (comprehending the abovementioned, and many more such fearful and heretical assertions) have been both called in, and forbidden any more to be printed and made common. Your grace’s predecessor, archbishop Whitgift, by his letters, and officers at synods and visitations, anno 1599, did the one; and sir John Popham, lord chief justice of England, at Bury St Edmunds, in Suffolk, anno 1600, did the other.
And both these most reverend, sage, and honourable per- sonages by their censures have declared (if men will take ad- monition), that this sabbath doctrine of the brethren agreeth neither with the doctrine of our church, nor with the laws and orders of this kingdom; disturbeth the peace both of the commonweal and church; and tendeth unto schism in the one, and sedition in the other: and therefore neither toe be backed, nor bolstered by any good subject, whether he be church or commonweal man.
24, Thus have errors and noisome doctrines, like boils and botches, ever and anon risen up, to the overthrow of our church’s health and safety, if it might be; but yet such hath been the physic of our discipline, as what by lancing, purging, and other good means used, the body still hath been upholden and preserved from time to time.
And well may errors (like gross humours and tumours) continue among us, (as never church was, or will be quite without them, while it is militant here upon earth:) yet are they not of the substance at all of our religion, or any part of our church’s doctrine (no more than ill humours which be in, are of the body; or dregs in a vessel of wine be any part either of the vessel or wine) which remaineth, as at the first,
[: Fuller, Book rx. Sect. viii. § 22.]
THE PREFACE. pl!
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 anno το, ministry, we are allone. We are all of one faith, one bap- tism, one body, one spirit, have all one Father, one Lord; and be all of one heart against all wickedness, superstition, idolatry, heresy; and we seek with one christian desire the advancement of the pure religion, worship, and honour of God. We are ministers of the word by one order; we administer prayers and sacraments by one form; we preach one faith and substance of doctrine. And we praise God heartily, that the true faith, by which we may be saved, and the true doctrine of the sacraments, and the pure worship of God, is truly taught, and that by public authority, and retained in the book of articles.
Hitherto the said brethren. And this was their verdict of our church’s doctrine in the last year save one of queen Elizabeth’s reign; than which nothing was ever more truly said or written: and this unity and purity of doctrine she left with us, when she departed this world.
25. Now, after Elizabeth reigned noble James, who King James. found this our church, as all the world knoweth, in respect of the grounds of true religion, at unity; and that unity anno 1s. in verity, and that verity confirmed by public and regal
approbation.
These ecclesiastical ministers therefore (though a thousand King James for number) who at his majesty’s first coming into this king- troubled me dom either complained unto his highness a (I know not and petticns
of the bre
what) errors and imperfections in our church, even in points he of doctrine (as if she erred in matters of faith), or desired that an uniformity of doctrine might be prescribed (as if the same had not already been done to his hands,) or (as weary belike of the old, by queen Elizabeth countenanced and continued) desired his majesty to take them out a new lesson (as did the seventy-one brethren of Suffolk), are not to be liked.
Neither can we extol the goodness of our God sufficiently toward our king, and us all, for inspiring his royal heart with holy wisdom to discern these unstayed and troublesome spi-
King James patroniseth the doctrine and religion eounte- nanced by queen Eh- zabeth.
Domini in- carnati. Anno 1604.
Subscription the third time urged.
22 THE PREFACE.
rits; and enabling his highness with power, and graces from above, to decree orders and directions for the general bene- fit and peace of the whole church; neither suffered he his eyes to sleep, nor his eye-lids to slumber, nor the temples of his head to take any rest, till he had set them down afore all other, though never so important and weighty affairs of the crown and kingdom.
26. Myself have read, and thousand thousands, with an hundred thousand of his subjects besides, have either read or heard of proclamations after proclamations (to the number of six, or seven at the least), of books and open speeches of his majesty, uttered in the parliament-house, and all of them made vulgar within a year, and little more, after his happy ingress into this kingdom and taking the administration of this most famous and flourishing empire upon himself; where- by the doctrine in this land allowed, and publicly graced and embraced of all sorts at his entrance into the realm, hath been not only acknowledged to be agreeable to God’s word, sincere, and the very same which both his highness, and the whole church and kingdom of Scotland, yea, and the primitive church professed; but also by his authority regal and paramount (as one of the main pillars, supporting his estate) ratified to continue; and all hope either of allowing or tolerating in this kingdom of any other doctrine, religion, or faction whatsoever, opposite or any way thwarting the faith and confession of the church of England, in most plain, pithy, and peremptory words and speeches cut off.
The year 1562 was not more famous for the uniformity of doctrine in religion then concluded, than the year 1604 is memorable, and will be for seconding the same: neither got the clergy in those days more credit in composing the articles of our unity in faith, than did the last convocation (whereat your grace, then bishop of London, was present, and presi- dent) in ratifying the acts and articles of their antecessors ; neither was queen Elizabeth more honoured in establishing them at the first, than is our king James renowned, and more and more will be, for approving under the great seal of Eng- land the late and last constitutions and canons ecclesiastical,
27. 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,
THE PREFACE. 23
or to be lecturer or reader of divinity in either university, or in any cathedral, or collegiate church, city or market- town, parish-church, chapel, or in any other place in this realm, except, &c., and except he shall first subscribe to these three articles, &c.; whereof the third is, that he alloweth the book of Articles of Religion, &c.; nor any licensed to preach, read, lecture, or catechise, coming to reside in any diocese, shall be permitted there to preach, read, lecture, catechise, or minister the sacraments, or to execute any other ecclesiastical function (by what authority soever he be there- unto admitted), unless he first consent and subscribe to the three articles’.
Neither shall any man teach either in public school, or in private house, except he shall first subscribe to the first and third articles simply, &c.?
Neither shall any man be admitted a chancellor, com- missary, or official, to exercise any ecclesiastical jurisdiction, except, &c. and shall subscribe to the Articles of Religion, agreed upon in the convocation in the year 1562, &c.
And likewise all chancellors, commissaries, registers, and all other, that do now possess or execute any places of eccle- siastical jurisdiction or service, shall before Christmas next in the presence of the archbishop or bishop, or in open court, under whom, or where they execute their offices, take the same oaths, and subscribe, as before is said; or upon refusal so to do, shall be suspended from the execution of their offices, until they shall take the said oaths, and subscribe, as aforesaid®*.
28. In which constitutions the wisdom of his highness sheweth itself to be excellent, who indeed (as exceeding ne- cessary, both for the retaining* of peace in the church, and preventing of new doctrine, curious speculations, and offences, which otherwise daily would spring up and intolerably in- crease) calleth for subscription, in testimony of men’s cordial consent unto the received doctrine of our church, but exact- eth 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.
[! Constitutions and Canons Ecclesiastical, &c. XXXVI, VII. | [3 Ibid. uxxvu.] (3 Ibid. cxxvu.] [4 Retain, 1607. ]
Of the sub- scription called for.
Can. 2, 127.
Tbid.
The church of England settled and constant in
her religion.
24 THE PREFACE.
Again, he requireth subscription, but not of civil magis- trates; not of the commons (as elsewhere some do), not of every man, yea, of women as well as of men (as did the per- secuted church at Franckford in queen Mary’s days), not of noble, gentlemen, and courtiers (as in Scotland was exacted in our king’s minority); but only of ecclesiastical ministers, teachers, and spiritual officers, or of those which would be such: and so do the reformed churches in France and Ger- many 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, and unto none other; even the same articles, for number thirty- nine, no more, no fewer; and for words, syllables, and let- ters, 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, or variable like the moon, nor affecteth novelty or new lessons ; but holdeth stedfastly and conscionably that truth, which by the martyrs and other ministers in this last age of the world hath been restored unto this kingdom, and is grounded upon God’s written word, the only foundation of our faith.
And being the same, all men again may see, that we are still at unity both among ourselves at home, and with the neighbour churches abroad in all matters of chiefest import- ance and fundamental points of religion, though our adver- saries the papists would fain beat the contrary into the common people’s heads.
And being the same, there is now (as also from the first restoration of the gospel among us there hath been) an uni- formity likewise of doctrine by authority established, which at the king his first arrival among us was so much desired by the brethren.
And finally, being the same, let us not doubt but persuade
[1 Furbished, later Editions. Bancroft, in his Survey of the Pretended Holy Discipline, uses the word, turkised: “And yet he taketh the same sentence out of say (somewhat turkised) for his poesie as well as the rest.” Chap. i. p. 6. Lond. 1593.]
THE PREFACE. 96
ourselves, that we shall find the anti-christian church of Rome too the same, which for the same doctrine, and for none other cause, persecuteth all christian churches, but ours of England especially, with sword, fire, and powder in most hostile, yea, and hellish manner: the effect of whose hatred against us as we have often seen, so especially had we felt the same the next year after our king’s ratification of these 4°16. articles, had not our ever merciful God most miraculously detected both the treason and traitors. For which his favours his holy name be glorified of us and our posterity, throughout all generations.
30. So our church is the same. But be the brethren, The bre- the faithful, and godly brethren too, the same now which changelings. they have also been? If they be, then will they not deny (which anno 1572 they writ), that we hold the substance of religion with them; nor (which anno 1602 they published, and is afore remembered) that the true faith, by which we may be saved, and the true doctrine of the sacraments, and the pure worship of God be truly taught, and that by public authority, and retained in the book of articles. And in this confession I pray God they may constantly persevere.
Howbeit even these men (which in a generality do allow the doctrine of our church) being calléd by authority to ac- knowledge their assent unto every article thereof in particular, they do not a little debase the estimation of this doctrine of ours, and shew themselves but too apparent and professed dissenters from the same. And though all of them do and will approve some, yet not one of them will subscribe unto all and every of the articles.
For unto the articles of religion, and the king’s supre- macy, they are willing to subscribe. And they may sub- scribe (as afore hath been noted) unto such of them, as contain the sum of christian faith and the doctrine of the sacraments. But unto the same articles, for number 39, agreed upon in this convocation at London, anno 1562, they neither will, nor dare, nor may subscribe. For neither the rest of the articles in that book, nor the Book of Common Prayer, may be allowed, no, though a man should be deprived from his ministery 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,
Why the
brethren will
subseribe unto some, but not unto all the Articles.
26 THE PREFACE.
that impropriations may be let to farm unto incumbent mi- nisters, 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 cere- monial 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 they will subscribe unto some, but will not unto all; or why they will unto those Articles which concern faith and the sacraments, but will not unto the rest subscribe; the reasons hereof be two: whereof
The one is for that, in their opinion, there is no law to compel them to subscribe unto all. For (say the brethren resiant I know not where) we have always been ready to subscribe to the Articles of Religion concerning the doc- trine of faith and of the sacraments, which is all that is required by law. Also the brethren in Devonshire and Cornwall, We are ready (say they) to subscribe to the third (which concerneth the book of Articles of Religion) so far as we are bound by statute concerning the same, viz. as they concern the doctrine of the sacraments and the confession of the true faith. And the two-and-twenty London brethren tell king James to his head, how the subscription which he ealleth 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 bene- fices can allure, nor the angry countenance and displeasure of a king, even of the puissant and powerful king of Great Britain, can force to do anything at his beck and pleasure, either against law or for which there is no law; and who had rather to forego all their earthly commodities and livings, yea, and to go from their charges and ministery, and to expose themselves, their wives, and children, to the miseries of this world (grievous for flesh and blood to endure), than to
a “«
THE PREFACE. 27
approve anything for true and sound by their hands, which is opposite or not agreeable to the revealed will and scrip- tures of God.
But if these allegations of theirs be but weak and sinful surmises, or rather, apparently most false, scandalous, and slanderous imputations to their prince, their mother-church, and this state; then doubtless, as even the: Christians now living cannot but take them, so the ages to come will ever- lastingly note and censure them, both for disloyal subjects, that so traduce a truly and most christianly religious king ; ill-deserving children, that so abuse their honourable and reverend fathers and superiors of state and authority; tur- bulent spirits, not peaceable men, which raise such broils, troubles, and divisions in the church and kingdom (the issues whereof no tongue can foretel and are fearful being thought of) without cause; and, finally, neither faithful nor godly preachers, but ungodly broachers of untruths and slanders, and the very authors and fautors of horrible confusion and faction in God’s church, whose peace they should seek and promote even with their dearest blood.
33. Since the statute for uniformity in rites and doc- trine was first enacted, more than thirty-five years have passed, in all which space neither the brethren now being, nor the brethren afore them living, have hitherto shewn of the thirty-nine Articles, for names and titles, which—for number, how many—the articles be, which ecclesiastical mi- nisters necessarily must, how many which they may not, or need not unless they list, subscribe unto; which I am sure they, or some of them, at one time or other would have expressed, had the law favoured their recusancy, and they been able to have justified their maxim, which is, that they are not compellable by subscription to approve them all. Again, since the first establishment of that statute-law, the most reverend fathers and truly reformed ministers of this church (sound for judgment, 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 com- bined, according both to their bounden duties and as they are persuaded) to the very purport and true intent of the
[1 As they even, 1607. ]
28 THE PREFACE.
said statute, have always both with their mouths acknow- ledged and with their pens approved the thirty-nine articles of our religion for truths not to be doubted of, and godly.
Yea, and the brethren too themselves (which now so scrupulously, when they are orderly called thereunto, do hold back their hands, and will subscribe but choicely unto some of them) even they with their mouths (which is equivalent and all one) have, and that according to the statute (or else their livings be void), upon the first entrance into all and singular their ecclesiastical benefices, openly both read and testified their consent unto the said articles, for number even nine-and- thirty, acknowledging them, I say, all of them to be agree- able to God’s word; whereof the people in their several charges be ready witnesses, to testify so much before God and the world.
34. Again, of these brethren, that will subscribe but unto which they please of these articles, there be some who fain would beat into men’s heads (if they could tell how to make it credible), that the doctrine of our church is altered from that it was in the reign of, queen Elizabeth.
Alate device Ταῦ this assertion being too gross, egregiously untrue,
of the bre
Siheretica” and no way justifiable, they secondly give out and report (so industrious be they to invent new shifts to cloak their in- inveterate and rooted pertinacy) how the purpose, if not doc- trine, 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. Be- sides, this new intendment, contrary to the old purpose, if not doctrine of our church, is become now the main and principal obstacle, why they cannot subscribe unto the Book of Common Prayer and Book of Ordination, as erst they (some of them) four times have done, when as well the inten- tion as doctrine of our church was pure and holy.
Lastly, they seem not obscurely to intimate unto the state, that were they sure, or might be assured, that the purpose of our church were the same which it was, neither varied from the doctrine, they would be prest and as ready, even four, if not forty times more, to subscribe unto the fore-mentioned books of common prayer and of ordination, as aforetimes
ΝΥΝ i i νον. ἀννμνμ ,μμων:. ....... ὦ
THE PREFACE. 29
they did, when they were out of doubt the intention of our church was correspondent to her doctrine, that it was sound and good. I have four times subscribed (saith a brother) to the Book of Common Prayer with limitation, and reference of all things therein contained (not unto the purpose only, or doc- trine only, but) unto the purpose and doctrine of the church of England. Yet cannot the same man with a good conscience so much as once more subscribe, which formerly, and that with a good conscience, had subscribed four times. His reason is, because the purpose, if not doctrine, of our church (to which he referred his subscription) appeareth to him, by the late canons, book of conference, and some speeches of men in great place, and others, to be varied somewhat from that, which he before (not without reason) took it to be. 35. The purpose of our church is best known by the tre purpose
and doctrine
doctrine which she doth profess ; the doctrine by the thirty- of our nine Articles, established by act of parliament; the articles continie by the words whereby they are expressed ; and other purpose than the public doctrine doth minister, and other doctrine than in the said articles is contained, our church neither hath nor holdeth; and other sense they cannot yield than their words do import. The words be the same, and none other than erst and first they were; and therefore the sense the same; the articles the same; the doctrine the same, and the purpose and intention of our church still one and the same. If then her purpose be known by her doctrine and arti- cles, and their true sense by their very words, needs must the purpose of our church be the same, because her doctrine and articles for number, words, syllables, and letters, and every way be the very same. And so our church’s intention in her public doctrine and articles revealed, being good at the first, it is so still. For her purpose, continuing one and the same, cannot be ill at the last, which was good (and so believed and acknowledged, even by the brothers’ subscription) at the first; or good in good queen Elizabeth’s, and ill in illustrious king James his days. 36, If the premisses sufficiently explain not the con- neither the
octrine nor
staney of our church’s purpose in professing religion sincerely, purpose of
ur chureh
then cast we our eyes upon the propositions, which she pub- altered. licly maintaineth ; and, if we find them the same, which ever
90 THE PREFACE.
they have been, then need we not doubt (the brethren them- selves being judges) but the articles again, their sense, the doctrine, purpose, and intention of the church of England (the proposition interpreting, as it were, the said articles) is the very same it ever was.
Now that propositions (pregnantly and rightly gathered, and arising from the articles) be the same, and for substance unaltered (though upon good considerations some few be added to the former); and all of them approved for true, and christian, by the lawful and public allowance of our church, the book here ensuing plainly will declare, and so demonstrate withal, not the doctrine only, but intention also, of our church to be the same and not changed ; and being unchanged, the books then of common prayer, and of ordination too, considered in the purpose and intention of the church of England, and reduced to the propositions (as the brethren would have them), be well allowed and authentically approved ; and the said brethren with as good conscience now again and afresh may subscribe unto all the articles, even concerning the Book of Common Prayer, and of Ordination, as well as of the king’s supremacy, and of religion, as afore often and always they did.
37. For myself, most reverend father in God, what my thoughts be of the religion in this realm at this instant pro- fessed, and of all these articles, if the premisses do not, that which here followeth will sufficiently demonstrate. Twenty, yea, twenty-two years ago, voluntarily, of mine own accord, and altogether“nconstrained, 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 experi- ence 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 me- thod 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.
μ THE PREFACE, 91
The whole work expresseth as well my detestation and renunciation of all adversaries and errors, opposite, crossing, or contradicting the doctrine professed by us, and protected by our king, or any article or particle of truth of our reli- gion; as my approbation of that truth which in our church by wholesome statutes and ordinances is confirmed.
There is not an heretic, or schismatic (to speak of) of any special mark, that from the apostles’ times hitherto hath discovered himself and his opinions yvulgarly in writing, or in print against our doctrine, but his heresy, fancy, or phrensy may be here seen against one proposition or other. The sects and sect-masters, adversaries unto us, either in the matter or main points of our doctrine or discipline, to one of our articles or other, wholly, or in part, which here be dis- covered to be taken heed of and avoided, are many hun- dreds.
88. This, and whatever else here done, either to the confirmation of the truth or detestation of heresies and errors, I do very meekly present unto your grace, as after God and our king best meriting the patronage thereof.
Myself am much, the whole church of England much more, bound unto your lordship; yea, not we only now living, but our successors also and posterity, shall have cause in all ages, while the world shall continue, to magnify Almighty God for the inestimable benefits which we have, and shall receive from yourself, and your late predecessors (Dr Whit- gift, Grindal, Parker, Cranmer, of famous and honourable remembrance, bishops of our church, archbishops of the see of Canterbury) for this uniform doctrine by some of your lordships drawn and penned, by all of you allowed, defended, and (as agreeable to the faith of the very apostles of Christ, and of the ancient fathers, correspondent to we confessions of all reformed churches in Christendom, and contrariant in no point unto God’s holy and written word) commended unto us, both by your authority and subscriptions.
Now the all-merciful God and heavenly Father, which so inspired them and your lordship with wisdom from above, and enabled you all to discern truth from falsehood, and sound religion from atheism, idolatry, and errors, vouchsafe of his infinite goodness to increase his graces more and more upon
32 THE PREFACE.
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 holi- ness of life, for his Son, our Lord and Saviour Christ, his sake,
At Horninger, near St Ed. Bury in Suff. the eleventh of March, anno 1607.
Your grace’s poor Chaplain, always at command,
Tuomas RoaGers.
CONSTITUTIONS AND CANONS ECCLESIASTICAL, Anno 1604.
WuHosoEver shall hereafter affirm, that the church of England, by law established, under the king’s majesty, is not a true and an apostolical church, teaching and maintaining the doctrine of the apostles; let him be excommunicated ipso facto, and not restored, but only by the archbishop, after his repentance and public revocation of this his wicked error. Can, 3.
Whosoever shall hereafter affirm, that any of the 39 articles agreed upon by the archbishops and bishops of both provinces and the whole clergy, in the convocation holden at London, in the year of our Lord God 1562, for the avoiding of diversities of opinions, and for the establishing of consent touching true religion, are in any part superstitious or erroneous, or such as he may not with a good conscience subscribe unto; let him be excommunicated ipso facto, and not restored, but only by the archbishop, after his repentance and public revocation of such his wicked errors. Can. 5.
Whosoever shall hereafter separate themselves from the communion of saints, as it is approved by the apostles’ rules in the church of England, and combine themselves in a new brotherhood, accounting the Christians who are conformable to the doctrine, government, rites, and ceremonies of the church of England, to be profane and unmeet for them to join with in christian profession; let them be excommunicated ipso facto, and not restored, but by the archbishop, after their repent- ance and public revocation of such their wicked) errors, Can. 9. Ὁ
[RoGErs. |
iF II. Ii. TV: ἣν. VL VILL: Vill. IX. X. XI. XII. XIII. XIV. cv E ΟῚ: ΧΥΤΙ. SOV ITT, XIX. XX. XXI. XXII. XXIII. XXIV.
XXV. XXVI.
THE TITLES
OF THE
THIRTY-NINE ARTICLES.
OF Faith in the Holy Trinity.
Of the Word of God, which was made very Man.
Of the Going down of Christ into Hell.
Of the Resurrection of Christ.
Of the Holy Ghost.
Of the Sufficiency of the Scripture for Salvation.
Of the Old Testament.
Of the three Creeds.
Of Original, or Birth-sin,
Of Free-will
Of the Justification of Man.
Of good Works.
Of Works before Justification.
Of Works of Supererogation.
Of Christ alone without sin.
Of Sin after Baptism.
Of Predestination and Election.
Of Obtaining eternal salvation only by the Name of Christ.
Of the Church.
Of the Authority of the Church.
Of the Authority of General Councils.
Of Purgatory.
Of Ministering in the Congregation.
Of the Speaking in the Congregation in such a tongue, as the people understand not.
Of the Sacraments.
Of the Unworthiness of the Ministers, which hinder not the effects of the Sacraments.
XXVII. Of Baptism. XXVIII. Of the Lord’s Supper. XXIX. Of the Wicked which do not eat the Body and Blood of
Christ in the use of the Lord’s Supper.
XXX. Of both Kinds. XXX1i. Of the Oblation of Christ finished upon the Cross. XXXII. Of the Marriage of Priests. XXXIW. Of Excommunicate Persons, how they are to be avoided. XXXIV. Of the Traditions of the Church. XXXV. Of Homilies. XXXVI. Of Consecration of Bishops and Ministers. XXVIII. Of the Civil Magistrate. XXXVI. Of Christian men’s goods, which are not common. XXXIX. Of a Christian man’s Oath.
THE CATHOLIC DOCTRINE
BELIEVED AND PROFESSED IN
THE CHURCH OF ENGLAND.
ArtIc.e I. Of faith in the Holy Trinity.
There is but (1) one living, and true God, everlasting, without body, parts, or passions ; of infinite power, wisdom, and goodness: (2) the maker and preserver of all things, both visible and invisible. (9) And in unity of this God- head 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, everlast- ing, &e. 2. God is the maker and preserver of all things. 3. In the Unity of the Godhead there is a Trinity of persons. Proposition I. There is but one God, who is living, true, everlasting, without body, parts, or passions: of infinite power, wisdem, and goodness. The proof from the word of God.
That there is but one God, who is, &c., is a truth which may be gathered from the all-holy and sacred scripture: and is agreeable to the doctrine of the reformed churches, For both God’s word giveth us to know that God is one, and no more’, the living” and true God*, everlasting“, without body,
* Thou shalt haye none other gods before me, Exod. xx. 8. The Lord our God is Lord only, Deut. vi. 4. Who is God beside the Lord? Psal. xviii. 31. Hath not one God made us? Mal. ii. 10. There is none other God but one, 1 Cor. viii. 4.
> Mine heart and my flesh rejoice in the living God, Psal. Ixxxiy. 2. Ye are the temple of the living God, 2 Cor. vi. 16.
© For a long season Israel hath been without the true God, 2
3—2
90 THE CATHOLIC DOCTRINE [arr.
parts, or passions®; of infinite power’, wisdom’, and good- [Conf. Aug-] ness": and God’s people in their public Confessions! from Aus- TEL Es : : (Helv.}2. burgh, Helvetia, Bohemia, France, Flanders and Wittem-
Boh. ] Cap. 3. berg testify the same.
Belg. )Art.11, Wittemb. 1
oe Chron. xv. 3. The Lord is the God of truth; he is the living God, and an everlasting king, Jer. x. 10. This is life eternal, that they know thee to be the only very God, &c. John xvii. 3. Ye turned to God from idols to serve the living and true God, 1 Thess. i. 9.
1 O my God, &c. thy years endure from generation to generation, &c. thy years shall not fail, Psal. cii. 24, 26, 27. He is the living God, and remaineth for ever, Dan. vi. 26.
° O Lord my God, thou art exceeding great, thou art clothed with glory, and honour; which covereth himself with light as with a gar- ment, &c., Psal. civ. 1, &e. God is a spirit, John iv. 24. The Lord is the Spirit, 2 Cor. iii. 17. He is not a man that he should repent, 1 Sam. xv. 29. I will not execute the fierceness of my wrath, I will not return to destroy Israel: for Iam God, and not man, Hos. xi. 9.
‘ The sound of the cherubims’ wings was heard into the utter court, as the voice of the Almighty God, when he speaketh, Ezek. x. 5. I will be a father unto you, &c. saith the Lord Almighty, 2 Cor. vi. 18. We give thee thanks, Lord God Aimighty, Rev. xi. 17.
5 Great is our Lord, and great is his power: his wisdom is infinite, Ps. exlvii. 5. To God only wise be honour, and glory for ever and ever, 1 Tim. i. 17. To God, I say, only wise, be praise through Jesus Christ for ever, Amen. Rom. xvi. 27.
4 Praise ye the Lord, because he is good, for his mercy endureth for ever. Psal. cvi. 1; cvii. 13 cviil. 1, &c.
[' Ecclesia magno consensu apud nos docent....quod sit una essentia divina, qu appellatur et est Deus, eternus, incorporeus, impartibilis, immensa potentia, sapientia, bonitate, creator et conservator omnium rerum, visibilium et invisibilium. —Harm. Conf. Geney. 1581. Sect. 1. p. 40, Ex August. Conf. Art. τ. Deum credi- mus et docemus unum esse essentia sive natura, per se subsistentem, sibi ad omnia sufficientem, invisibilem, incorporeum, immensum, «ternum.....summum, bonum, vivum,......omnipotentem, et summe sapientem, clementem sive misericordem, justum atque veracem.—Ibid. p. 23. Ex Helvet. Conf. Post. cap. 3....... Nostri do- cent.....secundum essentiam......unum tantum, verum, solum, zternum, omnipo- tentem, incomprehensibilem Deum, unius equalis individue divine essentia.—Ibid. p. 29. Ex Bohem. Conf. cap. 3. Credimus et agnoscimus unicum Deum, qui sit unica et simplex essentia spiritualis, eterna, invisibilis, immutabilis, infinita, incom- prehensibilis, inenarrabilis, omnipotens, summe sapiens, bona, Justa et misericors.— Ibid. p. 33. Ex Gall. Conf. Art.1. Corde credimus et ore confitemur, unicam esse et simplicem essentiam spiritualem, quam Deum vocamus, eternum, incompre- hensibilem, inconspicuum, immutabilem, infinitum, qui totus est sapiens, fonsque omnium bonorum uberrimus.—Ibid. p. 36. Ex Belg. Conf. Art. 1. Credimus et confitemur, unum solum, verum, #ternum, immensum esse Deum, omnipotentem ereatorem, &c.—Ibid. p. 47. Ex Virtemb. Conf. c. 1.
1.] OF THE CHURCH OF ENGLAND. o7
Errors and adversaries unto this truth.
Then, impious and execrable are the opinions of Diagoras and Theodorus, who flatly denied there was any God.
Of Protagoras*, and the Machivilian atheists, which are doubtful whether there be a God.
Of such as feigned unto themselves divers and sundry gods, as did the Manichees’, the Basilidians?, the 'Valen- tinians, the Messalian‘ heretics, the gentiles and heathen people; whereof some in place of God worshipped beasts un- reasonable, as the Egyptians did a calf, an ox, cats, vul- tures, and crocodiles: the Syrians a fish”, and pigeons®; the Persians a dragon; some as gods have adored men, under the names of Jupiter, Mars, Mercury, and such like”; and some even at this day for God do worship kine, the sun,
August. contr. Ma- nich. Lib. ii. ΡῈ Clemen. Alex. Strom. Lib. v.11 Epiphan. Exod. xxxii. Gand. Merula de Mirabil. Lib. 111. ο. 56. Merula de Mirab. Lib. Ill. ec. 48. Hist. of Bel.
and what they think good; so the inhabitants of Baly? in the yoyaseorthe
East Indies.
1 Deos esse dubitabat Protagoras: nullos esse omnino Diagoras [Melius] et Theodorus Cyrenaicus putaverunt.—M. T. Cic. de Nat. Deor. Lib. 1. [e. 1.]
* Protagoras Deos in dubium vocavit; Diagoras exclusit.—Lactan. [Opp. Par. 1748. Tom. 1. Lib. 1.] de Fals. Rel. cap. 2. [p. 7.]
1 Valentinus, xxx. Deorum preedicator, saith Cyril, (Opp. Par. 1720.] Catech. vi. [17, p. 97.]
™ Piscem Syri venerantur.—Cic. [de Nat. Deor. m1. 15, 39.]
Ὁ Gods are come down to us in the likeness of men: and they called Barnabas Jupiter, and Paul Mercurius, &c. Then Jupiter's priest, &c. Acts xiv. 11, &c. Who knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana? Acts xix. 35.
[2 Duos enim deos, unum bonum, alterum malum esse perhibetis.—Aug. Opp. Paris. 1836-8. Tom. 1. col. 1123. De Mor. Eccl. et Manich. Lib. 1. cap. 10.]
[3 Πάλιν ὁ Mwioijs οὐκ ἐπιτρέπων βωμοὺς καὶ τεμένη πολλαχοῦ κατασκευάώ- ζεσθαι, ἕνα δ᾽ οὖν νέων ἰδρυσάμενος τοῦ Θεοῦ, μονογενῆ τε κόσμον, ὡς φησὶν ὁ Βασιλείδης, καὶ τὸν ἕνα, ὡς οὐκ ἔτι τῷ Βασιλείδῃ δοκεῖ, κατήγγελε Θεόν.--- Clem. Alex. Opp. Oxon. 1715. Tom. 1. Strom. Lib. v. ec. 11. p. 690. ]
[4 Ἀλλ᾽ ἐκεῖνοι μὲν (sc. Maccadiavor) ἐξ Ἑλλήνων ὡρμῶντο. ...καὶ θεοὺς μὲν λέγοντες, μηδενὶ μηδὲν προσκυνοῦντες x.t.\.—Epiphan, Opp. Paris, 1622. Tom. 1. p. 1067. Adv. Her. Lib. 111. Tom. 11. Her. 80.]
[5 Bovem, quem ipsi Apim nominabant alias A%gyptii, sacrificils exquisitis adorabant ; preter hune etiam ex animalibus venerabantur feles, crocodilos, vul- tures, ibes, et ichneumones.—Gand. Merula de Memorab. Lib. ur. ὁ. 56, p. 282. Luegd. 1556.]
[5 Syrii columbas olim adorabant.—Ibid. c. 48, p. 226.]
[7 Churchill’s Voyages. Lond. 1747. Vol. viu. p. 417.]
Holland Ships.
98 THE CATHOLIC DOCTRINE [ ART.
Theodoret. Of the Anthropomorphites', which ascribed the form and Fab. ] Lib.1v. lineaments of man unto God, thinking God to be like unto man.
Of such as put their trust and confidence, to be reposed in
Banormit. C. God alone, either in men living, as do both the Persians in
bas. ἐὀ their soldan°, and the papists in their pope, who with them is joan. xxi, God*, their Lord and God’, of infinite power*; or in saints fore" departed this life, as do the same papists both in their St
Quanto.
Aleor. Pran- Francis*>, whom they term The Glory of God, prefigured by ese Esay when he said, Holy, holy, holy, &c.; and in their Hore B. Vir: Thomas Becket, whom they say God hath set over the
ginis Mar. se- ¢ . cundum works of his hands®; or in beasts unreasonable, as doth the
usum Sarum. 2
. 51. Mord-wite Tartar?; or finally in riches and other senseless
usse Com-
monwealth, creatures, as do the atheists, and irreligious worldlings.
° Tu es nostra fides, et in te credimus; will the Persian say unto the Soldan.—P. Bizarus, Rer. Pers. 1. xi. [p. 304. Franc. 1601.]
[} Αὐδαῖος δέ τις...«ἀνθρωπόμορφον ἔφησε τὸν Θεὸν, καὶ τὰ τοῦ σώματος αὐτῷ περιτέθεικε μόρια.---ΤΠεοάοτοί. Opp. Lut. Par. 1642-84. Tom. τν. p. 241. Heret. Fab. Lib. 1v. c. 10.]
[2 Quinto not. quod factum a papa ut a vicario Jesu Christi attribuitur factum a Deo, cujus locum papa tenet in terris——Panormit. Lugdun. 1534. Secundo super Prim. Decretal. de Translat. Prelat. cap. 3. Quanto Episcopus Fo. 19. Cf. de Translat. Episcop. Quod factum a papa ut a vicario, &c. censetur factum a Deo. —Secunda super Prim. Decret. Fo. 6.]
[5 Dominus Deus noster papa.—Extravag. Joann. xx. ad calc, Sext. Decretal. Par. 1585. Tit. xiv. Gloss. in cap. 4. col. 153. ]
[4 ...excepto peccato, potest papa quasi omnia facere que potest Deus.— Pans orm. Prim. super Prim. Decr. Tit. vi. de Elect. cap. 6. Fo. 123. 2. Conf. ibid. cap. 34. Fo. 156.]
[5 Franciscum figuravit Esaias capite sexto, qui audivit duos Seraphin, dicentes, Sanctus, sanctus, sanctus.—Alcoranus Franciscanorum. Francoph. 1542. Fol. non.]
[5 Gloria et honore coronasti eum, Domine. R. Et constituisti eum super opera manuum tuarum.—Hore Beatiss. Virg. Marie ad legit. Sarisbur. Eccles. ritum. Paris. 1535. Fol. xix.]
[7 For his religion, though he acknowledge one God, yet his manner is to worship for God that living thing that he first meeteth in the morning, and to swear by it all that whole day, whether it be horse, dog, cat, or whatsoever else it be.—Russe Commonwealth. Lond, 1591. p. 74. c. 19.]
1.] OF THE CHURCH OF ENGLAND. 99
Proposition IT, 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 were made and are preserved by the almighty and only power of God, are truths grounded upon the holy scripture, and agreeable to the Confessions of God’s people.
For touching the creation of the world, we read that in the beginning God created the heaven and the earth, &c. He Gen.i.1, &e. made heaven and earth; by him were all things created Psa. exxiv.
8; exxxiv. 3.
which are in heaven, and which are in earth, things visible Col. i. 16. and invisible, whether thrones, or dominions, or principalities,
or powers, all things were created by him, and for him; by netr.i. 2. his Son he made the worlds; and all these acknowledged by Creed, Anost.
and Nicene, the churches, primitive and reformed, at this day 8, He od
And touching the preservation of all things by him creat- τ of Paneer
ed: “My soul, praise thou the Lord,” &c., (saith the Psalmist) αὶ Pland. “Art. “ 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 ¢louds his chariot, and Psal. civ. 1, walketh upon the wings of the wind; which maketh the spi- — rits his messengers, and flaming fire his ministers,” &c.
“Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father ?” yea, Matt. x. 99, “and all the hairs of your head are numbered,” saith our Saviour
[® Dei hujus sapientis eterni et omnipotentis providentia, credimus cuncta in coelo, et in terra, et in creaturis omnibus conservari et gubernari. Deus hic bonus et omnipotens creavit omnia cum visibilia, tum invisibilia, per verbum suum co- wternum, eadem quoque conservat per Spiritum suum coeternum, &c.—Harm. Conf, Sect. ur. pp. 59, 60. Genev. 1581. Conf. Helv. Post. cap.6,7. Credimus etiam Deum omnia creasse per verbum suum eternum; id est per suum unigenitum Filium: et omnia sustentare ac vegetare per Spiritum suum, id est, virtute propria, ideoque Deum, omnia, sicuti creavit, providere et gubernare.—Ibid. p. 61. Conf. Basil. Art. 1. Disp. 2. Credimus Deum cooperantibus tribus personis, sua virtute, sapientia ac bonitate incomprehensibili, condidisse universa, id est, non tantum celum et terram, omniaque iis contenta, sed etiam invisibiles spiritus, &c.—Ibid. p. 862. Conf. Gall. Art. vir. Credimus Patrem per Verbum suum, hoc est, per Filium, ccelum, terram, et reliquas naturas omnes ex nihilo creasse, quum illi visum est opportunum, singulisque suum esse, formam, et varia officia tribuisse, ut Crea- tori suo inservirent: eumque nunc illas omnes etiam fovere, sustentare et regere, pro zterna sua providentia, et immensa virtute.—Ibid. p. 63. Conf. Belg. Art. x11]
25,
Heb. i. 3.
Conf. Helv. ἘΠ: Conf. Basil. Art. 1. 11. Conf. 621", Art. ν᾿. Conf. Belg. Art XII. XIII
Tertul. Lib.r. contr, Mare.
Iren. Epiph. Philaster.
Acts xvii. 24,
40 THE CATHOLIC DOCTRINE [ART.
Christ. ‘God that made the world and all things that are therein, he is Lord of heaven and earth, he giveth life and breath and all things; and hath made of one blood all man- kind to dwell on all the face of the earth, and hath assigned the times, which were ordained before, and the bounds of their habitation,” saith St Paul.
«The Son is the brightness of the glory, and the engraved form of his person, and beareth up all things by his mighty word.”
The churches of God in Helvetia, Basil, France, and Flanders! testify the very same.
The errors and adversaries unto these truths.
Hereby are condemned all heretics and errors impugning either the creation of the world by God, or his providence in the continuing and preservation of the same.
Of the former sort was,
1. First, Aristotle? and his followers, which said, the world was eternal and without beginning.
2. Next, the Marcionites?, that held how God made not the world, as being too base a thing for him to create.
3. Simon Magus, Saturninus, Menander, Carpocrates, Cerinthus*, who ascribed the world’s creation unto angels.
[! See the preceding note, and add the following: Credimus Deum omnia non tantum creasse, sed etiam regere et gubernare, ut qui pro sua voluntate disponat et ordinet quicquid in mundo evenit.—Harm. Conf. 11. p. 62. Conf. Gall. Art. vitt. Credimus Deum hune Opt. Max. postquam res omnes creasset, minime eas sortis aut fortune arbitrio regendas commisisse, sed ipsummet illas ex prascripto sacro- sancta sue voluntatis ita assidue regere et gubernare, ut nihil in hoc mundo abs- que illius decreto atque ordinatione centingat.— Ibid. p. 64. Conf. Belg. Art. xu. ]
[2 7d δὲ σύμπαν ἀνώλεθρόν Te Kal ayévyyntov.—-Aristot. Opp. Basil. 1550. p. 279. De Mundo, ec. iv. ad fin.]
[3 Cum Deum hoc gradu expellimus, cui nulla conditio tam propria et deo digna, quam creatoris, testimonium presignarit, narem contrahentes impudentissimi Marcionite convertuntur ad destructionem operum creatoris. Nimirum inquiunt grande opus, et dignum Deo, mundus.—Tertull. Opp. Lutet. 1634. p. 438. p. Adv. Mare. Lib. 1. c. 8.]
[* Simone Mago primo dicente semetipsum esse super omnia Deum et mundum ab angelis ejus factum.—Iren. Opp. Oxon. 1702. p. 129. Contr. Her. Lib. τι. ¢. 9. cf. Lib. 1. c. 20. Saturninus quidem similiter ut Menander, unum Patrem in- cognitum omnibus ostendit, qui fecit angelos, archangelos, virtutes, potestates. A septem autem quibusdam angelis mundum factum, et omnia qua in eo.—Ibid, p- 196. Lib. 1. ce. 22. Carpocrates autem et qui ab eo, mundum quidem, et ea que in eo sunt, ab angelis multo inferioribus ingenito Patre factum esse dicunt.—
1.] OF THE CHURCH OF ENGLAND. 41
4, The Manichees®, who gave the creation of all things Ἐρίρῃ. Aug. unto two Gods, or beginnings; the one good, whereof came ™h« 49 good things; the other evil, whence proceeded evil things.
5. The same Manichees®, and Priscillianists’, mua did D. Aug. de
fide contr.
affirm man to have been the workmanship not of God, but of Maniche 40. the deyil. cap. 1].
6. The Family of Love’, who deliver that God by them Display of made heaven and earth. Peay he
7. The Papists, who give out how sacrificing priests are the creators of Christ?, Of the latter sort were The Stoic philosophers and the Manichee®, who are the socrat. Hist. Lib. I. cap.22. great patrons of destiny, fate, and fortune.
P Qui creavit me sine me, (jam) creatur mediante me, Stella Cleric. [Daventr. 1490. ]
Ibid. p. 99. Lib. τ. ο. 24. Ei τοίνυν ποιητὴς οὐράνου καὶ γῆς ὑπάρχει ὁ Θεὸς ὁ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μάτην τὰ πάντα τῷ συκοφάντῃ Σίμωνι εἴρηται, τὸ ὑπ᾽ ᾿Αγγέλων τὸν κόσμον ἐν ἐλαττώματι yeyevv7ncat.—Epiph. Opp. Paris. 1622. Tom. 1. p. 60. Adv. Her. Lib. 1. Tom. 11. ὁμοίως δὲ ἔλεγε καὶ αὐτὸς (Μένανδρος) τὸν κόσμον γεγονέναι ὑπ᾽ Ayyé\wv.—lbid. p. 61. σχέδον δὲ οὐδὲν ἕτερον παρὰ τὸν προειρημένον Καρποκρᾶν ἀλλὰ τὰ-αὐτὰ τῷ κόσμῳ κακοποιὰ φάρμακα ἐκβλυστάνει (Κήρινθος). τὰ ἴσα γὰρ τῷ προειρημένῳ εἰς τὸν Χριστὸν συκοφαντήσας ἐξηγεῖται...«καὶ τὸν κόσμον ὁμοίως ὑπὸ ᾿Αγγέλων γεγεννῆσθαι.---: ibid. p. 110. Qui [Simon Magus] et audebat dicere mundum ab angelis factum.— Philastrius in Bibliothec. Patr. Paris. 1624. Tom. 1v. col. 8. Lib. de Her. Similiter de Saturnino et Carpocrate.—Ibid. col. 9.10.]
[> Οὗτος (se. Manis) δύο σέβει Θεοὺς ἀγεννήτους, αὐτοφυεῖς, didious, ἕνα TH ἕνι ἀντικείμενον, καὶ τὸν μὲν ἀγαθὸν, τὸν δὲ πονηρὸν εἰσηγεῖται, κιτ.λ.---ἘΡΙΡἢ. Opp. Paris. 1622. Tom.1. p. 642. Ady. Her. Lib. ττ. Tom. 1m. Manicheus enim duas dicit esse naturas, unam bonam et alteram malam; bonam que fecit mundum, malam de qua factus est mundus.—August. Opp. Paris. 1836-8. Tom. vu. col. 1602. a. De Fide contr. Manich. cap. 49. This treatise was probably not written by St Augustine. ]
{® Paulus apostolus clamat, Seminatur in corruptione, resurget in incorruptione. ....Et vos contra reclamatis, carnem hominis non posse resurgere, et eam tene- brarum principem habere auctorem.—Ibid. col. 1598. c. cap. 40. ]
[7 Si quis plasmationem humani corporis, diaboli dicit figmentum esse, et con- ceptiones in uteris matrum, operibus dicit demonum figurari, propter quod resur- rectionem carnis non credit, sicut Manicheus et Priscillianus dixerunt, anathema sit.—Concil. Binnii. Colon. Agrip. 1606. Tom. 1. fol. 641. Concil. Bracar. cap. 12.]
[8 They hold that as God made heaven and earth by Jesus Christ, viz. the word: so did he it by them.—Displaying of the Family of Love by J. R. (John Rogers) Lond. 1579. H. 8. b.]
[5 Kal εἱμαρμένην εἰσάγει (ὁ Maviyaios) καὶ τὸ ἐφ᾽ ἡμῖν avatpet....’ Ἐμπεδο- κλέους καὶ Πυθαγόρου καὶ Αἰγυπτίων ταῖς δόξαις ἀκολουθήσας.---ϑϑοοταί. Hist.
Eccl. Cant. 1720. p. 55. Lib. 1. c. 22
Disp. of the Fam. H. 5. Ὁ.
Tn exposit. Symbh.
Matt. iii. 16, 17.
Gal iv. &
42 THE CATHOLIC DOCTRINE [ ART.
The Family of Love!, which may not say, God save any thing; for they affirm that all things be ruled by nature, and not ordered by God.
The old philosophers, who thought that inferior thine were too base for God to be careful οἵα,
And lastly, the Epicures, who think God is idle, and go- verneth 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.
Proposition ITI. 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’, the Son‘, and the Holy Ghost‘, created the heaven and the earth.
By (1) the Word of (2) the Lord were the heavens made, and all the host of them by the (3) breath of his mouth.
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 is (3) my beloved Son, in whom I am well pleased.
Because ye are sons, (1) God hath sent forth (2) the
§ Dii magna curant, parva negligunt.—Cic. de Nat. Deor. Lib. 1. [e. 66.]
* The Father by the Son made the worlds, Heb. i. 2
* 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. i. 1, 2.
* In the beginning God created the heaven and the earth, &c.; and the Spirit of God moved upon the waters, Gen. i. 1, 2.
[' They may not say, God save any thing. For they affirm that all things are ruled by nature, and not directed by God—Displaying of the Family of Love. H. 5. b.]
[Ξ Etenim ut breviter aliqua etiam de secretioribus perstringamus, ab initio Deus cum fecisset mundum, prefecit ei et preposuit quasdam virtutum ccelestium potestates, quibus regeretur et dispensaretur mortalium genus. Quod ita factum Moyses indicat in Deuteronomii cantico, ubi dicit: Cum divideret Excelsus gentes,
statuit ferminos gentium secundum numerum angelorum Dei, &c. Ruffinus was the author of this Exposition of the Creed.—Cypr. Opp. Oxon. 1682. Exposit. in Symb. p. 21.]
1.] OF THE CHURCH OF ENGLAND. 43
Spirit of his (3) Son into your hearts, which crieth Abba, Father, saith the apostle: and again, The grace of (1) our 2cor. xiii. Lord Jesus Christ, and the love (2) of God, and the commu- Ἄ nion of the (3) Holy Ghost be with you all.
And St John; there are three which bear record in hea- 1 John v.7. yen, (1) the Father, (2) the Word, and (3) the Holy Ghost, and these three are one.
This truth hath always been, and seriously is, confessed Creed Apost. in the church of Christ?. Conf. Helv. 1. Art. vi. and σι, e. 3. Aug. Art. I.
. . Gal. Art. VI. Errors and adversaries unto this truth. Belg. Art. στ.
Bohem. c. 3.
Then cursed are all opinions of men contrary hereunto: oi ὅμεν,
whereof igs Some denied the Trinity, affirming there is one God, but
not three persons in the Godhead; so did the Montanists*, socrat. Rec. and Marcellians®, and so do the Jews® and Turks’. δύ Theod. Her. Fab. Lib. 11. Lud. Carret- [3 De Deo sic sentimus, Unum substantia, Trinum personis, &c.—Harm. Conf. tus, Lib, Di- τι. p. 27. Conf. Helvet. Prior. Art. vr. Eundem nihilominus Deum, immensum eigen unum et indivisum credimus et docemus personis inseparabiliter et inconfuse esse Tee ae distinctum in Patrem, Filium, et Spiritum Sanctum.....ita ut sint tres non quidem 6. 5. Dii, sed tres persone consubstantiales, coxterne et coequales, &c.—Ibid. p. 23. Conf. Helvet. Post. cap. m1. Ecclesiz.....docent....qued sit una essentia divina.... et tamen tres sint persone ejusdem essentie et potentiz, et cozterne, Pater, Filius, et Spiritus Sanctus.—Ibid. p. 40. Conf. Aug. 1531. Art. τ. Sancta scriptura nos docet in illa singulari et simplici essentia Divina, subsistere tres personas, Patrem, Filium, et Spiritum Sanctum.—Ibid. p. 33. Conf. Gall. Art.vi. ....In unicum solum Deum credimus (qui est unica essentia, incommunicabilibus proprietatibus in tres personas re vera ab zterno distincta) nempe in Patrem, Filium, et Spiri- tum Sanctum.—Ibid. p. 36. Conf. Belg. Art. vir. ....Nostri docent, per fidem agnoscere et ore profiteri sanctam Trinitatem, Deum videlicet Patrem, Filium, et S. Spiritum, tres esse distinctas personas sive hypostases, &c.—Ibid. p. 29, Conf. Bohem. cap. 11. Credimus....unum solum....esse Deum....et in hac una ac eterna divinitate tres esse per se subsistentes proprietates seu personas, Patrem, Filium, et Spiritum Sanctum.—Ibid. p. 47. Conf. Wittemb. cap. 1. ....Articuli, quos huc usque Christiana Ecclesia de sacrosancta Trinitate firmiter credidit: Videlicet, Deum Patrem et Filium et Spiritum Sanctum unam esse essentiam et personas tres, &c.—Ibid. p. 50. Conf. Suev. Art. 1.] [* Oi μὲν γὰρ τοῦ ὁμοουσίου τὴν λέξιν ἐκκλίνοντες, τὴν Σαβελλίου καὶ Μον- πάνου δόξαν εἰσηγεῖσθαι αὐτὴν τοὺς προσδεχομένους ἐνόμιζον" καὶ διὰ τοῦτο βλασφήμους ἐκάλουν ὡς ἀναιροῦντας τὴν ὕπαρξιν τοῦ υἱοῦ τοῦ @cov.—Socrat. Hist. Eccl. Cant. 1720. Lib. τ. c. 23, p. 57.] [5 Μάρκελλος δὲ 6 Γαλάτης...«ἠρνήθη τῶν ὑποστάσεων τὴν tptaéa.—T heod. Opp. Lut. Par. 1642-84. Tom. 1v. p. 224. Heret. Fab. Lib. 1. c. 10.] [5 13 xd oA TMD Ὁ OR OX 1D9DM* DIT 52. Christiani Deum trinum et unum adorant. Quod Judei haudquaquam faciunt.—Epist. Ludov. Carreti ad Judzos qui inscribitur Lib. Divin. Vis. Ὁ. iii. Paris. 1552.] [7 Touching the Godhead, they acknowledge with the Jews and Christians
tt THE CATHOLIC DOCTRINE [aRT.
Cea Some, as the Gnostics!, Marcionites?, and Valentini-
Fpiphan- ~~ ans*, affirm there be more Gods than one, and yet not three
Clem. Alex. tom Hib. persons, nor of one and the same nature, but of a diverse and
Iv. contrary disposition‘. Some think there be three Gods, or Spirits, not dis- Zane ues, tinguished only, but divided also, as did the Eunomians®, and
sale de 3. Lib’ yi.c. 1. Lritheites®,
Some fear not to say, that in worshipping the Trinity, Christians do adore three devils, worse than all the idols of Calv. Fpist. the papists; such blasphemers were the heretics’ Blandrat, and Alciat. Some will have a quaternity of persons, not a Trinity, to be worshipped: so did Anastasius the emperor command ; and Emace’“* the Apollinarians$ did hold.
that there is one only God:...... Neither do they acknowledge any distinction of persons in the Godhead, either of Trinity in Unity, or of Unity in Trinity as do the Christians.—The Policy of the Turkish Empire, Lond. 1597. ο. 5. init.]
[Γ᾿ See above, p. 37, note 3, and cf. Clem, Alex. Strom. Lib. 111. c. 10, p. 542. μετὰ μὲν τῶν πλειόνων τὸν Δημιουργὸν, K.T.A.]
[2 "EXaBe δὲ τὴν πρόφασιν [ὁ Mapxiwy] ἐκ Tov προειρημένου Képdwvos.... προσθεὶς δὲ πάλιν ἐκείνῳ... «ἕτερόν TL παρ᾽ ἐκείνου δείκνυσι, λέγων πρεῖς εἶναι ἀρχάς: μίαν μὲν τὴν ἄνω ἀκατονόμαστον καὶ ἀόρατον, ἣν καὶ ἀγαθὸν Θεὸν βούλεται λέγειν, μηδὲν δὲ τῶν ἐν τῷ κόσμῳ κτίσασθαι. ἄλλον δὲ εἶναι ὁρατὸν Θεὸν, καὶ κτίστην, καὶ δημιουργόν. Διάβολον δὲ τρίτον, ὡς εἰπεῖν, καὶ μέσον πῶν δύο τούτων, K.tT-\.—Epiph. Opp. Paris. 1622, Tom. 1. p. 303. Ady. Her. Lib. τ. Tom. 11. Her. xlii. ec. 3.]
[3 This reference the editor has been unable to verify. It is probably an in- ference rather than a direct quotation. }
[* Dispositions, 1607. ] i
[> Eunomiani....aiunt tres esse diversas qualitatis substantias, ut auri, argenti, et zris: et patrem quidem fecisse filium, et iterum filium, qui sit creatura, fecisse spiritum, &c.—Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. 1v. col. 17.]
(6 Non defuerunt, nec desunt, qui dicant Spiritum Sanctum, veram quidem esse personam, eamque Deum; sed a persona Patris et Filii, non solum distinctam, verum etiam disjunctam; eoque ita verum esse Deum, ut alius sit a Patre et a Filio Deus: sic Tritheitea.—Zanchius de Trib. Elohim. Neustad. Palatin. 1597, Par. τ. Lib. vit. cap. 1. p. 380.]
[7 Etsi autem non protulit ipse (Blandrata) horribilem blasphemiam, que mox sequetur, totam tamen ejus culpam sustinet. Dixit enim intimus ejus sodalis Joannes Paulus Alciatus, quem adhuc pro anima sua habet, tres Diabolos a nobis adorari pejores omnibus idolis Papatus: quia statueremus tres personas.—Calvin. Opp. Amstelod. 1667-71. Tom. vin, Part. 2, p. 162. a.]
[8 The author is mistaken here. Athanasius is stating the argument of those heretics who denied the passibility of our Lord’s body, objecting that if he had a human body, born of the Virgin, it could not be consubstantial with the divine Word; and that a quaternity, instead of a Trinity of Persons, must necessarily follow.—Athanas. Opp. Paris. 1627. Tom. 1. p. 588. Ad Epictet. contr. Her. Epist. See also the Magdeburg Eccl. Hist. Cent. rv. c. 5. fol. 384. ]
1.] OF THE CHURCH OF ENGLAND. 45
Some do grant and acknowledge the names of three in the Godhead, but deny their persons; such were the Noétians, Praxeneans, and Hermogeneans®. These did say how the same God was called by divers names in the holy scripture ; and therefore that the Father became flesh, and suffered, be- cause one and the same God is called the Father, the Son, and the Holy Ghost. For which cause they were termed Patri- passians. In this number was Servetus!,
Again, some do grant the names and persons of three, and yet deprive not only the Son and Holy Ghost of their divi- nity, but the whole Trinity also of their properties. For they say, there be 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 Arian and Macedonian heretics, hence by-named Pneuma- tomachons!, because they waged battle with the Holy Ghost.
And some do bring in other names of Deity, besides of the Father, Son, and Holy Ghost, as did the Priscillianists!”. anes
[° Οὗτος δὲ (sc. Νοητὸς) ... τὸν αὐτὸν ἸΤατέρα καὶ Yidv καὶ ἅγιον Πνεύμα, ἐν σαρκὶ πεπονθότα καὶ γεννηθέντα 1)ynoapevos.—Epiph. Opp. Par. 1622. Tom. 1. p. 481. Ady. Her. Lib. τσ. Tom. τ. Her. lvii.c. 2. ...Unicum Deum non alias putat credendum, quam si ipsum eundemque et Patrem et Filium et Spiritum sanctum dicat.—Tertull. Opp. Lut. 1634. p. 635. 8. Adv. Prax. c.2....ne ut vestra perversitas infert, pater ipse credatur natus et passus.—Ibid. p. 644. c. Hermogenes seems to have held the eternity of matter. Christum Dominum non alium videtur aliter cognoscere, alium tamen facit quem aliter cognoscit immo totum quod est Deus anfert, nolens illum ex nihilo universa fuisse.—Ibid. p. 265. p. Ady. Herm. e. 1. ““ We hear of no sect called Hermogeneans.’’—Neander, Ch. Hist. Vol. τι. p. 276. Eng. Trans. Bohn. ]
[1° The Patripassians held that God the Father united himself to the man Christ, his Son, so as in and with him to be born and sufter.—See Mosheim’s Eccles. History (Soames’s Edit.), Vol. 1. pp. 205, 270. The doctrine of Servetus was different from this. He seems to have regarded the Word and the Spirit as econo- mies, or dispensations, produced in, and formed by, the supreme Being, and that the Word was joined to the man Christ. See Mosheim, Vol. rt. p. 559.]
[1 See Socrates, Eccles. Hist. Cantab. 1720. Lib. rv. c. 4.]
[35 Si quis extra S. Trinitatem, alia (nescio que) divinitatis nomina introducit, dicens quod ipsa divinitas sit Trinitas, sicut Gnostici et Priscillianus dixerunt. anathema sit.—Concil. Binnii. Colon. Agr. 1606. Tom. 11. p. 641. Conc. Bracar. cap. 2.]
40 THE CATHOLIC DOCTRINE [ART.
ARTICLE IT. Of the Word of God which was made very man.
The Son, which is (1) the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, (2) took man’s nature in the womb of the blessed virgin, of her substance: so that (3) two whole and perfect natures, that is to say, the God- head and manhood were joined in one person, never to be divided, whereof ts one Christ, very God, and very man ; (4) who suffered, was crucified, dead, and buried, to recon- cile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.
The propositions,
Christ is very God.
Christ is very man.
Christ is God and man, and that in one person. Christ is the Saviour of mankind.
ioe oe
Proposition I. Christ is very God. The proof from God’s word.
John i. 1. In the beginning was the Word, and the Word was with God, and that Word was God. This is written of Christ. Therefore Christ is God.
Psal. ii. 7. Christ was begotten of the Father from everlasting.
Heb. 3. Therefore very God.
Rohe ἢ This is life eternal, that they know thee to be very God,
and whom thou hast sent, Jesus Christ.
Matt. i. 23. They shall call his name Emmanuel, which is by interpre- tation, God with us. Heb. 1. 3. Christ, he is the brightness of the glory, and the engraved
image of (the Father) his person, and beareth up all things by his mighty hand, therefore very God.
π] OF THE CHURCH OF ENGLAND. 47
And this both hath been of the ancient Christians", and is Cont. Helv.
the faith! of the reformed churches. [and] τι. 6.11.
oh, ὁ. 4. 6. Aug. Art. 3. Gal. Art. 13, 14.
- . - Ἵ Belg. Art. 10.
Miserably therefore do they err, which either deny or im- Wo" S12yica, pugn the Deity of our Saviour, as did certain old heretics, 4 * viz.
The Arians, whereof some were called Douleians?, be- ἔαρ tv.
The errors and adversaries unto this truth.
U 7 believe in God the Father, &c., and in Jesus Christ his only Son our Lord. (Symb. Apost.) The Godhead of the Father, of the Son, and of the Holy Ghost is all one; the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son. The Father uncreate, the Son uncreate. The Father incomprehensible, the Son incomprehensible. The Father eternal, the Son eternal. The Father is Almighty, the Son Almighty. The Father is God, and the Son is God. The Father is Lord, and the Son is Lord.—Symb. Athanas. I believe in God the Father Almighty, &c., and in one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father, before all worlds, God of God, Light of Light, very God of very God: begotten, not made; being of one substance with the Father.— Symb. Nicen.
[) Hie Christus verus Dei filius verusque Deus, &c.—Harm. Conf. νι. p. 99. Conf. Hely. Prior. Art. xr. Credimus preterea et docemus filium Dei dominum nostrum Jesum Christum.....esse genitum, non tantum cum ex virgine Maria carnem assumsit, nec tantum ante jacta fundamenta mundi, sed ante omnem eter- nitatem, et quidem a patre ineffabiliter.....Proinde Filius est patri juxta divinitatem coequalis et consubstantialis, Deus verus non nuncupatione, aut adoptione, aut ulla dignatione, sed substantia atque natura, &c.—Ibid. p. 99. Conf. Helv. Post. x1. Primum autem docentur de Christo credi hee, Quod sit verus, wternus et de natura Patris ccelestis, unigenitus, et ab eterno genitus filius atque ita simul cum Patre et Sancto Spiritu unus verus et individuus Deus, &c.—Ibid. p. 106. Conf. Bohem. cap. vr. Item docent quod Verbum, hoc est Filius Dei, assumpserit huma- nam naturam in utero beate Virginis Marie ut sint due nature, Divina et Humana in unitate persone inseparabiliter conjuncte; unus Christus, vere Deus, et vere homo.—Ibid. p. 116. Conf. Aug. 1531. Art. m1. Credimus quicquid ad salutem nostram requiritur, nobis in uno demum illo Jesu Christo offerri et communicari.... Credimus Jesum Christum Sapientiam, et Filium zternum Patris naturam nostram assumpsisse, ita ut una sit persona Deus et homo.—lbid. p. 109. Conf. Gall. Art. xu. xtv. Credimus Jesum Christum respectu nature ipsius divine esse unicum Dei filium ab eterno genitum, non factum aut creatum....seu ejusdem cum Patre essentie, illique cowternum, &c.—Ibid. 11. p. 38. Conf. Belg. Art. x. Credimus et confitemur, Filium Dei Dominum nostrum Jesum Christum ab eterno Patre suo genitum, verum et eternum Deum, Patri suo consubstantialem.—Ibid. p. 118. Conf, Wittemb. cap. 1. Servatorem quoque nostrum Jesum Christum, eundem verum Deum, &c.—Ibid. Conf. Suevic. Art. 1. ὃ 2.]
[2 Χρόνῳ δὲ ὕστερον Kal ἕτερος συνέστη σύλλογος, ἐκ τῶν ᾿Ἀρειάνων χωρισθείς: τὴν δὲ προσηγορίαν ἐκ τῆς ἀσεβείας ἐσχήκασι" Δουλειανοὶ yap ὠνομάσθησαν, τὸν μονογενῆ τοῦ θεοῦ υἱὸν δοῦλον τοῦ πατρὸς τολμήσαντες
Treneus. Euseb. Eccl.
Hist. ο. 27.
Basil
Lib. 111.
. Lib. τι.
contra Eu- nom. €oncil. Bra- ear. cap. 3.
Liberatus.
Theo
ἃ. Lib.
ιν. Heret.
Fab.
Gregor. Ep.
23,
ib. VIII.
48 THE CATHOLIC DOCTRINE [ ART.
cause in scorn they termed the only-begotten of God the Father’s servant.
The Cerinthians’.
The Ebionites?, among whom some said that Christ Jesus was a mere man; others acknowledged him to be God, but not from everlasting.
The Eunomians*.
The Samosatenians‘, who thought that Christ was not the Son of God before his incarnation.
The Nestorians®, whose opinion was, that Christ became God by merit, but was not God by nature.
The Macedonians®, which utterly denied the Son to be of one substance with the Father.
The Agnoites’, who held that the divine nature of Christ was ignorant of some things.
Again, some late heretics even to the death never would
KaXéoar.—Theodoret. Opp. Lut. Par. 1642-84. Tom. 1v. p, 238. Heret. Fab. Lib. Iv. Ὁ: 4.]
[{! Jesum autem subjecit (Cerinthus) non ex virgine natum;...fuisse autem eum Joseph et Maria filium, similiter ut reliqui omnes homines.—Iren, Ady. Her, Oxon. 1702. p. 102. Lib. 1. 6. 25.]
[2 Λιτὸν μὲν γὰρ αὐτὸν καὶ κοινὸν ἡγοῦντο, κατὰ προκοπὴν ἤθους αὐτὸ μόνον ἄνθρωπον δεδικαιωμένον....«ἄλλοι δὲ παρὰ τούτους τῆς αὐτῆς ὄντες προσηγορίας, πὴν μὲν τῶν εἰρημένων ἔκτοπον διεδίδρασκον ἀτοπίαν, ἐκ παρθένου καὶ τοῦ ἁγίου πνεύματος μι ἀρνούμενοι γεγονέναι τὸν Κύριον" οὐ μὴν ἔθ᾽ ὁμοίως καὶ οὗτοι προὐπάρχειν αὐτὸν, θεὸν λόγον ὄντα καὶ σοφίαν ὁμολογοῦντες, τῇ τῶν προτέρων περιετρέποντο δυσσεβείᾳ. --- Euseb. Eccl. Hist. Cant. 1720, Lib, 111. ce. 27. p. 121.)
[5 Kai εἷς vids. μονογενὴς γὰρ, περὶ οὗ ἐνῆν μὲν τὰς τῶν ἁγίων φωνὰς παραθέμενον, δι’ ὧν υἱὸν καὶ γέννημα καὶ ποίημα καταγγέλλουσι ταῖς τῶν ὀνομάτων διαφοραῖς καὶ τὴν τῆς οὐσίας παραλλαγὴν ἐμφανίσαντας, ἀπηλλά- χθαι φροντίδων καὶ tpaypdtwyv.—The words of Eunomius quoted by Basil. Opp. Par. 1721-30. Tom. 1. p. 238. Adv. Eunom. Lib. 1. ο. 1.]
[* Si quis dicit filium Dei Dominum nostrum, antequam ex virgine nasceretur, non fuisse, sicut Paulus Samosatenus, &c. dixerunt, anathema sit.—Concil. Binnii. Colon. Agripp. 1606. Vol. 11. p. 641. Concil. Bracar. ο. 3.]
[5 ...Nestorius confitens existentiam divinitatis filii Dei, Christum purum ho- minem credidit conceptum atque formatum, et postea in Deum provectum, hoc est hominem deificatum et non verbum carnem factum.—Liberat. Breviarium. Par.1675. ὍΣ 2. \p..o.i]
[5 Οὗτος 6 Μακεδόνιος, τὸ μὲν ὁμοούσιον εἶναι τὸν υἱὸν τῷ πατρὶ πολυτελῶς ἀπεκήρυξεν.-- Τπροάογεῖ. Opp. Tom. rv. p. 238. Heret. Fab. Lib. rv. c. 5.]
[7 Itaque scientiam quam ex humanitatis natura non habuit, ex qua cum angelis creatura fuit, hane se cum angelis, qui creature sunt, habere denegavit. Diem ergo et horam judicii scit Deus et homo: sed ideo quia Deus est homo. Res autem valde manifesta est, quia quisquis Nestorianus non est, Agnoita esse nullatenus potest. Nam qui ipsam Dei sapientiam fatetur incarnatam, qua mente valet dicere, esse aliquid, quod Dei sapientia ignoret?—S. Greg. Mag. Opp. Paris. 1705. Tom. um. 1070. D. Epist. Lib. x. 39.]
10 OF THE CHURCH OF ENGLAND. 49
acknowledge Christ Jesus to be the true and very God, as namely :
Certain Catabaptists®. Zuing. Lib. eontra Catab, Blandrat?. Beza, Ep. 19.
Matthew Hamant” (burnt at Norwich, anno 1579), one Hotin. chro. of whose heresies was, that Christ was a mere and sinful | man.
Francis Ket!! (burnt also at Norwich, anno 1588), who most obstinately maintained that Christ was not God till after his resurrection.
David George!”, sometime of Basil, who affirmed himself Hist. Davidis to be greater for power than ever Christ was. ba
In oppugning the Deity of our Saviour, with these here- rua. caret.
b. Di tics join the «6813 and Turks", which say, that Christ was a Vicor Ae
Ju #Os. good man; such as Moses and Mahomet were; but not God. poticy of the
Hence Amurath the great Turk, in his letters unto the em- pite cap 5.
peror Rodolph the Second, anno 1593, termed our Saviour? ™ in derision, The crucified God. Unto whom may be added pispiay of the Family of Love’. ioe
[3 Vos negatis Christum esse natura Dei Filium.—Zuingl. Opp. Tiguri. 1545. Tom. 1. Elench. contr. Catabapt. p. 39.]
[5. Itaque jam manifeste Blandrata transiens ad Samosateni castra non aliam quam humanam in Christo naturam agnoscit.—Beza, Epist. Geney. 1575. Ep. x1x. Ρ- 119.]
[2° ....It was objected that he had published these heresies following....that Christ is not God nor the Saviour of the world, but a mere man, a sinful man, and an abominable ido].—Holinshed’s Chron. Lond. 1587. Vol. 111. fol. 1299.]
[ Strype, Ann.of the Reform. Vol. 111. p. 557. Bk. τι. c. 17. Lond. 1728.]
[!? Et quemadmodum Moses nulla injuria vel contumelia affectus est, quod dictus sit obscuratus et superatus a Christo Jesu secundum carnem, ita et Christum secundum carnem nulla injuria vel contumelia notari, si dicatur jam a Christo secundum spiritum (sc. Christo Davide) superatus et obscuratus antiquatusque, &c. —Hist. Dav. Georgii. a Nicol. Blesdikio. Daventrie, 1642, p. 43.]
[15 ona ax 8D DIT OR IWR MwA MAX NAIA ΓΤ" 727 Mawonns smaw xD mn ὋΝ AND 13D... .. super incarnatione verbi divini, que est divi- nitas Christi, quam credunt Christiani, Judzi vero alunt, jam scriptum est, Ego dominus non mutor.—Lud. Carret. Epist. ad Jud. Ὁ. ur. Paris. 1553. ]
[)4 Likewise touching Christ, ...with the Jews they deny him to be the Son of God and the Messiah and Saviour of the world.—Pol. of Turk. Emp. e. δ. p. 16. Again, Ὁ. 18. Ὁ. It isa common opinion and tradition amongst the Turks that, Moyses, Christ and Mahomet....were each of them sent from God and were most excellent, holy, and good men, all of them highly favoured and beloved of God. ]
[5 They deny that Christ is equal with God the Father in his Godhead, upon this place of Scripture, My Father is greater than I.—Displaying of the Family of Love by J. R. (John Rogers). Lond. 1579, H. 7. a.]
[ ROGERS. |
50 THE CATHOLIC DOCTRINE [ART.
Proposition IT. 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* and conception in the womb of a virgin”, or
Matt.iis, Plainly avouched, and writ, both that the Virgin Mary was
23. Lukei . C Ξ 97.31.34. his mother, and that, as very man, he grew and increased in Luke ii. 40. 6
Luke xix, i. strength, endured hunger® and thirst®, wept, and slept, and onn lv. 4.
Mark iv. 38. suffered death.
Matt. xxvii.
a Hence the ancient fathers and Christians: cat. I believe in God, the Father Almighty, &c. and in Jesus John xix.
30. 33, Christ, &c. which was conceived by the Holy Ghost, born of
Symb- AP" the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried.
Symb, The right faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance of the Father, begotten before the world; and man, of the substance of his mother, born in the world; perfect God and perfect man, of a reasonable soul and human flesh subsisting ; equal to the Father as touching his God- head, and inferior to the Father as touching his manhood.
Symb. Nicen, I believe in one God, the Father Almighty, &c. and in one Lord Jesus Christ, &c., who for us men, and for our salvation
Conf. Helv. came down from heaven, and was incarnate by the Holy Ghost
πο 11. of the Virgin Mary, and was made man, &c. il. . . 9 . . . Donen οι The very same testify God’s people in Helvetia, Basil,
ee ““? Bohemia, the Low Countries, France, Ausburgh, Wittem- Belg. Art. burgh, Suevia!, with many more besides.
Confess.
aaa * The seed of the woman shall break thine head, Gen. iii. 15. The Poe aL. sceptre shall not depart, &c. until Shiloh come, Gen. xlix. 10.
Se aa > Behold, a Virgin shall conceive, and bear a Son, Isai. vii. 14.
iad ° When he had fasted forty days and forty nights, he was after- Buccs, ward hungry, Matt. iv. 2.
Harmon. 4 He said, I thirst, John xix. 28. oes Tet. ΞΞΞΞ
[' Mic Christus,...homo verus, quum juxta prafinitum tempus hominem totum, id est, anima et corpore constantem assumpsisset in una individuaque persona duas, sed impermixtas naturas, &c.—Harm. Conf. vr. p. 104. Conf. Helv. Prior. Art. x1. Eundem quoque xterni Dei «ternum filium credimus et docemus ho- minis factum esse filium, ex semine Abrahe atque Davidis....conceptam puris- sime ex Spiritu sancto, et natum ex Maria semper virgine, &c.—Ibid. p. 100.
ἢ Ps κ᾿ ἢ
11. OF THE CHURCH OF ENGLAND, 51
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?, the Avg. τὴν. XIV. contra
Eutychians’, the Marcionites*, and the Saturnians>, Roa 2. Christ had a body without a soul: as thought the
XVIII. cap. 52. Philast. Conf. Helv. Post. cap. x1. Credimus e2ternum Dei Verbum Carnem factum esse : 81. id est, hunc Filium Dei, humane nature in una persona unitum, &c.—Ibid. p. 105. Beet Lib. 1. Conf. Basil. Prior. Art. 1v. Disp. 7. Item [docentur de Christo] quod sit etiam verus et naturalis homo, noster verus frater, qui animam et corpus, id est, veram integramque naturam humanam habeat, quam efficacitate Sancti Spiritus, ex pura virgine Maria, absque omni peccato assumpsit, &c.—Ibid. p. 107, Conf. Bohem. cap. vi. Confitemur itaque Deum promissionem implevisse, quum Filium illum suum unicum et eternum in hunc mundum misit: qui formam servi asswmpsit, similis hominibus factus, et veram naturam humanam cum omnibus ipsius infirmitatibus (excepto peccato) vere assumpsit, dum conceptus est in utero beate Virginis Maria, virtute Spiritus Sancti, absque ulla maris opera.—Ibid. p. 112, 13. Conf. Belg. Art. xvin. Credimus Jesum Christum,...naturam nostram assumpsisse, ita ut una sit persona Deus et Homo; homo, inquam, et corpore et anima passibilis, nobisque per omnia, excepto peccato, similis, utpote cujus caro sit vere semen Abrahz et Davidis, quanvis arcana et incomprehensibili Spiritus Sancti virtute fuerit suo tempore in utero beate illius Virginis concepta.—Ibid. p. 109. Conf. Gall. Art. xiv. Christus, vere homo, &c.—Ibid. p. 116. Conf. August. 1531. Art. 11. See p. 47, note 1. Credimus et confitemur Filium Dei....Jesum Christum....in plenitudine temporis factum hominem....ut Jesus Christus verus Deus et verus homo sit, una tantum persona non due.—Ibid. p. 118. Conf. Wittemb. cap. 11. Servatorem quoque nostrum Jesum Christum, eundem verum Deum, etiam verum hominem factum naturis quidem impermixtis, at ita in eadem persona unitis, ut in omnia secula nunquam rursus solvantur.—lbid. Conf. Suevic. Art. 1. ᾧ 2. The passage intended in the Preface to the Harm, Conf. is probably this: Ecce posteri- oribus temporibus, infelix ille foetus ubiquitatis prodiit qui veram doctrinam de per- sona Christi, et ejus naturis, siquidem recipiatur, penitus evertit. }
[? Qui enim nisi demones, quibus est amica fallacia, istis persuaderent, quod Christus fallaciter passus, fallaciter mortuus sit, fallaciter cicatrices ostenderit; id est, non vere passus, nec vere mortuus sit, nec illa vere fuerint ex veris vulneribus cicatrices?—August. Opp. Paris. 1836-8. Tom. vir. p. 434. c. contra Faust. Lib. xiv. 10.]
[3 Ὃ Εὐτυχὴς δύο μὲν καὶ αὐτὸς πρὸ τῆς ἑνωσέως ἔλεγε φύσεις Tas ὕστερον ἑνωθείσας" μετὰ δὲ THY ἕνωσιν εἰς μίαν κραθῆναι ταύτας φύσιν, καὶ συγχυθῆ- ναι, καὶ φυρμὸν παθεῖν ἐδογμάτιζεν. ὥστε καὶ τὴν θεότητα τὰ τῆς ἀνθρωπό- πητος πάσχειν, καὶ τὸ dvarradiv.—Niceph. Eccl, Hist. Lut. Par. 1630. Tom. 11. p. 881. Lib. xvii. c. 52.]
[* Christum autem putative apparuisse, id est quasi per umbram, et passum eum fuisse umbratiliter, non tamen in vera carne credebat.—Philastr. Lib. de Her. ~~ in Biblioth. Patr. Paris 1629. Tom. τν. col. 12. Aiebat enim Marcion Filium δοκήσει, id est opinione tantum non autem reipsa carnem induisse.—Beza, Epist- Genev. 1575. Ep. 1xxxi. p. 329.]
[5 Salvatorem autem innatum demonstravit (Saturninus), et incorporalem, et sine figura, putative autem visum hominem.—Iren. Adv. Her. Oxon. 1702. Lib. 1. c. 22. p. 97. ]
4. ὁ
Basil. contr. Eunom. Theodoret. Heret. Fab. Lib. rv. Ruffin. Lib. II. cap. 20.
Niceph. Lib.
XVIII. cap. 53
Tren. Lib. 1. cap. 1. Conf. Belg. Art. XVI. H.N. pro- phecy of the Spirit, cap. 19, sent. 9. Epiphan. Euseb.
Eccl. Hist.
Lib. 111. cap. 27. -
Tren. Lib. 1. cap. 24. Tertul. Lib. de car. Christ. Athanas. Lib. de In- ear. Christi.
52 THE CATHOLIC DOCTRINE [ ART.
Eunomians!, the Arians®, the Apollinarians*, with the Theo-
paschites*.
3. Christ took not flesh of the Virgin Mary; so did the Valentinians® think, and so think the Anabaptists®, and the Family of Love’, who make an allegory of the incarnation of
Christ. 4. Christ took flesh only of the Virgin, but no soul; as
the Arians‘.
5. Christ took flesh not of the Virgin only, but by the seed of man too; so said Ebion®, and Carpocrates”,
6. The flesh of Christ was spiritual, and his soul carnal ; so dreamed the Valentinians!!.
7. The carnal body of Christ was consubstantial with the Father, as published the Apollinarians!’.
[! The editor has been unable to verify this reference. |
[2 Σῶμα γὰρ αὐτὸν (sc. τὸν Λόγον) ἄψυχον ἔφη (Ἄρειος) εἰληφέναι, ἐνηρ- γηκέναι δὲ Ta τῆς Ψυχῆς τὴν θεότητα.--- ΤΠ 6οά, Opp. Par. 1642-84. Tom. tv. p- 232. Heret. Fab. Lib. tv. c. 1.]
[3 Apollinaris....haresim....generavit, asserens solum corpus non etiam ani- mam a Domino in dispensatione susceptum.—Autores Histor. Eccles. Basil. 1535. Lib. xr. p. 253. Ruffin. Lib. 11. ¢. 20.]
[* Apeiw συμφύρονται..... πρεπτὴν ἔχειν φύσιν τὸν Θεὸν λόγον, Kal σάρκα ἀνειληφέναι ἄψυχον... ᾿Απολλιναρίῳ . ««. ἄνουν σῶμα. --- Niceph. Eccl. Hist. Tom. ττ. p. 882. Lib. xvi. cap. 53.]
[5 Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν (sc. τὸν Δημιουργὸν) καὶ Χριστὸν, υἱὸν ἴδιον, ἀλλὰ ψυχικόν...-. εἶναι δὲ τοῦτον, τὸν διὰ Μαρίας διοδεύσαντα καθάπερ ὕδωρ διὰ σωλῆνος dever.—Iren. Ady. Her. Lib. 1. c. 1. § 13. p. 32.]
[5 Idcireo contra Anabaptistarum heresin qui negant Christum carnem huma- nam sumpsisse, confitemur, &c.—Collect. Conf. Lips. 1840. p. 371. Conf. Bele. Art. xvi. ]
[7 There appears to be a mistake in the reference.. But see Evang. Reg. cap. xu. For this same Messias, or Anointed, is the Sabbath-day, &c. See also cap. xxi. xxir. and Henry More’s Theolog. Works, Lond. 1708. Book vr. c. 16. p. 181.]
[8 Ἄλλα καὶ ἀρνοῦνται Ψυχὴν αὐτὸν (Χριστὸν) ἀνθρωπείαν εἰληφέναι αὐτὸ τοῦτο προκατασκευάζοντες. σάρκα γὰρ ὁμολογοῦσιν ἀληθινὴν ἀπὸ Μαρείας αὐτὸν ἐσχηκότα, καὶ πάντα boa ἐστὶν ἐν τῷ ἀνθρώπῳ, χωρὶς ψυχῆ ς.-- ἘΡΙΡΗ. Opp. Par. 1622. Tom. 1. Ρ. 748. Adv. Her. Lib. τι. Tom. 1 c.19.]
[9 Λιτὸν μὲν γὰρ αὐτὸν καὶ κοινὸν ryouvT0....€€ ἀνδρός τε κοινωνίας Kai τῆς Μαρίας yeyevnuévov.—Euseb. Eccl. Hist. Cant. 1720. Lib. mr. c. 27. p. 121.]
[1° Jesum autem e Joseph natum, &c. (Carpocrates dicit)—Iren. Adv. Her. Lib. 1. c. 24. p. 99.]
[1 Convertor ad alios ezque sibi prudentes, qui carnem Christi animalem affirm- ant, quod anima caro sit facta, ergo et caro anima. Et sicut caro animalis, ita et anima carnalis, &c. Licuit et Valentino ex privilegio heretico carnem Christi spiritalem comminisci.—Tertull. Opp. Lutet. 1634. p. 367. 5. 370. p. De Carne Christi, c. 10, 15.]
[13 Οὗτοι δὲ ἢ ἀλλοίωσιν τοῦ λόγου φαντάζονται, ἢ δόκησιν την οἰκονομίαν τοῦ πάθους ὑπολαμβάνουσι, πότε μὲν ἄκτιστον καὶ ἐπουράνιον λέγοντες τὴν ποῦ Χριστοῦ σάρκα, πότε δὲ ὁμοούσιον τῆς θεότητος ..... Ταῦτα γὰρ ὑμῖν ἐπινε-
Ἐν ae ἀποδῷ
U1. ] OF THE CHURCH OF ENGLAND. 53
8. The human nature of Christ before his passion was niceph. Lib. devoid of human affections; so thought the Severites'. AYES Ea
Proposition III. Christ is God and man, and that in one Person. The proof from God’s word.
That the divine and human natures of Christ are united in one person, it accordeth with the holy scripture. For, Jonni. 14. the word was made flesh, and dwelt among us: (and we saw the glory thereof, as the glory of the only-begotten of the Father,) full of grace and truth, saith the evangelist John.
And Matthew: Jesus when he was baptized, &c. Lo, a voice Matt. iii. 17. (came) from heaven, saying, This is my beloved Son, in whom I am well pleased. .
He that descended is even the same that ascended far Epn. iv. 10. above all heavens, that he might fill all things, saith S. Paul.
Again, Christ Jesus, being in the form of God, thought Ρ το ii. 6, 7, it no robbery to be equal with God, but made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man, &c.; wherefore God hath also highly exalted him, &c., that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father.
And the same apostle, There is one God, and one Me- 1 Tim. ii. 8 diator between God and man, even the man Christ Jesus, who — gave himself a ransom for all men.
Upon these, and the like grounds,
I believe in God, the Father Almighty, &c. and in Jesus Symb. Christ his only Son our Lord, which was conceived by the ek Holy Ghost, born of the Virgin Mary.
The right faith is, That we believe, and confess, that our Symb. Lord Jesus Christ, the Son of God, is God and man, &c., who although he be God and man, yet he is not two, but one
νόηται λέγειν, ἵνα... «τὴν θεότητα βλασφημήσητε; λέγοντες, φησὶν, ἡμεῖς τὸν ἐκ Μαρίας λέγομεν ὁμοούσιον τοῦ πατρός.---ΑἸμᾶπᾶ5. Opp. Colon. 1686. Tom. 1. De Incarnat. Christi, pp. 615. Β. 621. ν.}
[23 «οὐν οἱ €x παρθενοῦ τῷ Σωτῆρι Χριστῷ προσληφθεῖσα σὰρξ πρὸ τοῦ πάθους ἄφθαρτος ἦν" ἡμεῖς γὰρ, ἔλεγον, ἀνάγκῃ φύσεως τὰ ταύτης περιφέρομεν πάθη, πεῖναν, φημὶ, καὶ δίψαν καὶ τὰ ἑξῆς. ὁ δὲ Χριστὸς ἅτε διὶ πάσχων ἕκων οὐκ ἐπίσης ἡμῖν τοῖς τῆς φύσεως νόμοις δουλεύων 7v.—Niceph. Keel. Hist. Par. 1690, Tom. 11. p. 781, Lib. xvi. cap. 29.]
Symb. Nicen.
Conf. Helv. I. cap. 11. & TT ΑὙΡΟ XT. Basil. Art. rv. Bohem.
Art. vi.
Gal. Art. xv. Belg. Art. XIX.
Aug. Art. TI, Wittemb. cap. 2. Suevica,
Art. 1. Harmon. Confess. Pref. Hartman. Schedel. Niceph. Lib. XVI. cap. 33.
Volater. Lib. xvi,
54 THE CATHOLIC DOCTRINE [ART.
Christ. One, not by 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. I be- lieve in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made: who for us men, &c. came down from heaven, and was incarnate, &c. He suffered, and was buried, &c. and he shall come again, &c, say the ancient and first Christians.
The very same is the belief and confession of all the re- formed churches at this present, and always hath been!.
Errors and adversaries unto this truth.
Detestable therefore is the error,
Of the Acephalians’, who denied the properties of the two natures in Christ.
Of the Severites, of Eutyches, and Dioscorus’, who af- firmed 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 and human, were in Christ.
[ See the last Proposition, p. 50. note 1, and add the following: Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo, duas naturas, Divinam et Humanam; et has ita dicimus conjunctas vel unitas esse, ut absorpte aut confuse aut immixte non sint, &c.—Harm. Conff. v1. p. 100. Conf. Helv. Post. cap. 11. Atque ita in his duabus naturis, neque mutatis, neque confusis proprietatibus harum, et admirabili tamen earundem communicatione, seu unione, una sit et individua persona, unus Christus Emanuel, &c.—Ibid. p. 107. Conf. Bohem. cap. 6. Credimus in una eademque persona que est Jesus Christus, vere et insepa- rabiliter duas illas naturas sic esse conjunctas, ut etiam sint unite ; manente tamen unaquaque illarum naturarum in sua distincta proprietate, Xc.—Ibid. p.110. Conf. Gall. Art. xv. Credimus etiam per hance conceptionem, personam Filii conjunctam atque unitam fuisse inseparabiliter cum humana natura, ita ut non sint duo Filii Dei, nec due persona, sed due nature in unica persona conjuncte, &c,—Ibid. p. 113. Conf. Belg. Art. x1x.]
[3 Acephalorum pessima heresis Calcedonense concilium impugnavit.... Hi quippe duarum substantiarum proprietatem in Christo negabant, unam tantum in ejusdem persona naturam predicantes.—Hartman. Schedel. Lib. Cronic. Nurem- berg. 1493. fol. exli. b.]
[5 Ἀλλ᾽ οὐδ᾽ ἐπίσης Εὐτυχεῖ καὶ Διοσκόρῳ, πρὸς δὲ καὶ Levijpw (ἡ ἐν Χαλκη- δόνι σύνοδος) εἰς μίαν φύσιν συγχέει τιν θεότητα καὶ ἀνθρωπότητα ποῦ ἑνὸς Xpictov.—Niceph. Eccl. Hist. Lut. Par. 1630. Tom. 1. p. 705. c. Lib. χνι. ο. 33.]
{* Monothelite ex argumento nomen sumsere. Duas in Christo voluntates negabant ; divinam videlicet et humanam, quum contra sit,—Volaterran. Comment. Urban. 1603. Lib. xvii. col. 630. v.]
II. | OF THE CHURCH OF ENGLAND. 55
Of Theodorus Mesechius®, who said that the Word was Magacburg.
one thing, and Christ another. Cent ep. Of Nestoria who denied the two natures of Christ to Nicepnh. Lib. be otherwise? united, than one friend is joined to another, 42°" which only is in good will and affection. Of Servetus®, who said of Christ that he was the pattern Beza, Ep. δὶ. of all things, and but a figure of the Son of God; and that Gal. Art. x1¥. the body of Christ was compact of three uncreated elements ;
and so confounded and overthrew both natures.
Proposition IV. Christ is the Saviour of mankind. The proof from God’s word.
Christ to be the Saviour of mankind, we find it perspi- cuously in the holy scripture, which teacheth us that Christ was crucified, dead, and buried; and that to SESE: his Matt. xxvii Father unto us’, and to be a προ δδδ for all sins of men”. ;
® We were reconciled to God by the death of his Son, Rom. v. 10. God hath reconciled us unto himself by Jesus Christ, 2 Cor. v. 18; by his cross, Ephes. ii. 16. It pleased the Fathér, &c. by him to reconcile all things unto himself, Col. i. 19, 20.
> He hath borne our infirmities, and carried our sorrows, Isai. 111]. 4. He is the Lamb of God, which taketh away the sin of the world, Joh. i. 29. Christ hath redeemed us from the curse of the law when he was made a curse for us, Gal. iii. 13. God hath made him, sin for us, which knew no sin, that we should be the righteousness of
[5 Peculiaris erroris autor extitit Theodorus Mesethenus :—Aliud esse Verbum, aliud esse Christum.—Magdeburg. Eccl. Hist. Basil. 1560, &c. Cent. vi. c. 5. fol. 319. ]
[6 Φησὶ γὰρ ἑνωθῆναι τὸν Θεὸν λόγον τῷ ἐκ Μαρίας ἀνθρώπῳ, ὥσπερ εἴ τις φίλος φίλῳ ἕνωσιν διὰ σχέσεως ToLotTo.—Niceph., Eccl. Hist. Tom. τι. p. 875. c. Lib. xvim. 6. 48.]
[7 To be any otherwise, 1633, and all the later editions. ]
[8 Docebat Servetus Filium ex Deo fuisse non reipsa sed figurative;....sen- tiebat Servetus τὸν λόγον tum ccepisse existere, quum mundus creatus est, ac etiam ideam quandam fuisse ex tribus increatis elementis compositam.—Beza, Epist. Geney. 1575. Ep. Ixxxi. p. 328. Ac proinde omnes illas hereses...detestamur, ac nominatim quidem diabolicas Serveti imaginationes, Domino nostro Jesu Christo imaginariam deitatem tribuentis; ut quem videlicet dicat ideam et exemplar fuisse rerum omnium, et Filium Dei personatum sive figurativum appellat ; denique corpus ei fabricantis ex tribus increatis elementis compactum, ac proinde utranque naturam miscentis ac destruentis.—Coll. Conf. Lips, 1840. p. 333. Conf, Gall. Art. xiv.]
Symb. A post. Symb. Ath. Symb. Nicen.
Conf. Helv. I. cap. 11. & Ir. Art. XI. Basil. Art.
XIII. XVI. XVII.
Belg. Art. XX. XXI. August. Art. 111. Saxon. Art. ΠῚ. Wittemb. Cap. 2. Suevica, Art. τι. Harmon. Conf. Pref.
56 THE CATHOLIC DOCTRINE [ ART.
Hence I believe the forgiveness of sin.
He suffered for our salvation.
For us men and for our salvation he came down from heayen, say our forefathers in their confessions; as do also our brethren! throughout Christendom.
The errors and adversaries unto this truth. 7)
Wicked then are all opinions and assertions contrarying and crossing this truth: as
God in him, 2 Cor. y. 21. He is the reconciliation for our sin, and not for ours only, but also for the whole world, 1 John ii. 2.
[᾿ Is sacrosanctam, Divinitatis unione, carnem... .in mortem tradidit, ad universi peccati expiationem....Qui ut solus est Mediator, intercessor, hostia, &c.—Harm. Conf. Sect. vt. p. 104. Conf. Helv. Prior. Art. x1. Docemus... .Jesum Christum....generis humani, adeoque totius mundi esse servatorem, &c.—Ibid. p- 102. Conf. Helv. Post. cap. x1. Hunc Jesum Christum credimus.... crucifixum et mortuum pro peccatis nostris. Atque ita unica sui ipsius oblatione Deo Patri nostro ccelesti pro nostris, et omnium fidelium peccatis satisfecisse, ac nos cum €0 reconciliasse.—Ibid. p. 105. Conf. Basil. Art. 1v. Hoc enim omnino constat, quod post lapsum Adz nemo....ad veram cum Deo reconciliationem pervenire possit, nisi tantum per unicum mediatorem inter Deum et hominem Jesum Christum in fide viva, qui solus morte et sanguine suo imaginem peccati et mortis a nobis tollit, &c.—Ibid. p. 106. Conf. Bohem. cap. νι. Credimus quicquid ad salutem nostram requiritur, nobis in uno demum illo Jesu Christo offerri et communicari, &c..... Credimus Deum immensam suam in nos e¢aritatem ac bonitatem in eo demon- strasse, quod filium miserit qui moreretur et resurgeret, et justitiam omnem im- pleret, ut nobis ccelestem vitam acquireret. Credimus eo unico sacrificio quod Jesus Christus in cruce obtulit, nos esse Deo reconciliatos....testamur Jesum Christum esse integram et perfectam nostram ablutionem, in cujus morte plenam satisfactionem nanciscimur, qua liberemur ab omnibus peccatis quorum rei sumus, &c.—Ibid. pp. 109, 10. Conf. Gall. Artt. x1m. xvi. xvu. Credimus Deum.... Filium suum misisse, ut naturam illam assumeret que per inobedientiam peccarat, ut in ea ipsa natura et satisfaceret, et de peccato, per acerbam ipsius mortem et passionem, justas poenas sumeret.... Credimus Jesum Christum summum illum Sacerdotem esse... . qui sese nostro nomine coram Patre ad placandam ipsius iram cum plena satisfactione obtulit, sistens seipsum super altare crucis, et sanguinem suum ad purgationem peccatorum nostrorum profudit.—Ibid. p. 114. Conf. Belg. Artt, xx. xxi. Christus.... vere passus, crucifixus, mortuus et sepultus, ut re- conciliaret nobis Patrem, et hostia esset, non tantum pro culpa originis, sed etiam pro omnibus actualibus peccatis hominum.—Ibid. p. 116. Conf. Aug. Art. 111. Dominus noster Jesus Christus....constitutus est Mediator, Propitiator, Re- demptor, Justificator, et Salvator. Hujus unius obedientia et merito placatur ira Dei.—Ibid. p. 117. Conf. Saxon. Art. irr. Credimus....Jesum Christum.... in plenitudine temporis factum hominem, ad expianda peccata et procurandam externam salutem humani generis, &c.—Ibid. p.118. Conf. Wittemb. cap... Nec in iis quic- quam variarunt que Ecclesia ex sacrosanctis Evangeliis docia credit de Servatore nostro Jesu Christo....in cruce mortuo ac sepulto.—Ibid. Conf. Suevic, Art. 11. }
δ
ΡΝ
1 OF THE CHURCH OF ENGLAND. 57
That the Father in his Deity, not the Son in his hu- ἢ. Ausust. manity, did suffer: which error the Patripassians* did hold. τῖν.ν. That Christ, as well in his divinity as in his humanity, Magdeburg.
. - 5 Eccles. Hist. suffered for mankind: an error of Apollinaris® of old, and of Sent 4, cap. Islebiust and Andreas Musculus of late years. 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; ten Libs. for his Passion was in shew only, said the Cerdonites®, the Nie Liv.
XVIII. cap.
δ ᾿ 5 8. ἹΩ 52. Eutychians’, and the Manicheans®: and another man, said ἐξ κοι, eon,
the Theopaschites®, and Basilides'; yea, the very devils and on i Antonin, Tit.
not Christ, said the Manichees!!, suffered and hung on the xiii caps.
cross. Theod. Ter. August. Lib. de Fide,
[2 The passage referred to is probably this: Excidit nobis, quosdam male in- Rea telligentes vocari Patripassianos, qui dicunt ipsum Patrem natum ex femina, ipsum Patrem passum, ipsum esse Patrem qui est Filius, duo esse nomine, non res duas ?— August. Opp. Paris. 1836-8. Tom. v. col. 435. 6. Sermo 52.
[3 Ipsum unigenitum Deum, judicem omnium, autorem vite, mortis destructorem mortalem esse fecit, ac propria ejus divinitate passionem suscepisse, &c.—Magde- burg. Eccl. Hist. Basil. 1560, &c. Cent. iv. 6. 5, fol. 383.]
[4 Quanquam non potest satis bene disputari.... de sententia Islebii et Musculi Andre, contendentium Christum in utraque natura passum esse, &c.—Beza, Epist.
Geney. 1575. Ep. 1x. ad init. p. 261.]
[5 Peter, surnamed the Fuller, Bishop of Antioch See Felicis Papx mt. Epist.
xi. in Concil. Coll. Harduin. Tom. τι. col. 817—824. Μετὰ yap τὸ εἰπεῖν ἅγιος ἀθάνατος, ὕπερ ἐστι TO πνεῦμα τὸ ἅγιον, τότε ἐπάγεις ὁ σταυρωθεὶς δι᾽’ ἡμᾶς, ἐλέησον ᾿ἱμᾶς.]
[5 Ιτϑπδοβ does not speak of this as one of the notions of Cerdon. And as the reference is to cap. 23. the allusion should doubtless be to the heresy of Basilides. Quapropter neque passum eum (sc. Christum), sed Simonem quendam Cyreneum ....transfiguratum ab eo, uti putaretur ipse esse Jesus.—Iren. Adv. Her. Oxon,
702. p. 98. Lib. τ. c. 23.]
[7 Εὐτυχὴς Θεὸν μὲν ὡμολογεῖ τεχθῆναι ἀπὸ τῆς ἀχράντου παρθένου Kat Θεοτόκου ...... πεπλασμένην δὲ τὴν σάρκα ἐδόξαζε.....διὸ καὶ πάντα τὰ σωματικὰ ποῦ Θεοῦ φαντασιώδη ἔλεγεν εἶναι. καὶ αὐτὸ δὲ τὸ σταυρῷ παγῆναι φύσιν ἐκείνην τὴν θείαν καὶ ἀπερίγραπτον φαντασιώδως γενέσθαι ὡρίζετο.---ΝΊΓΘΡΗ.
Eccl. Hist. Par. 1630. Tom. τι. p. 876. a. Lib. xvi. c. 48.]
[® Qui (sc. Manicheus) Christum laudans asseverat falsas cicatrices ostendisse in membris suis.—August. Opp. Tom. vu. col. 453. Contra Faust. Lib. xy. 10.
See also Lib. xtv. ec. 10.]
[9 There seems to be some error in the reference to Antoninus. ]
[19 ἸΙαθεῖν δὲ τοῦτον (sc. Χριστὸν) οὐδαμῶς λέγει, ἀλλὰ Σίμωνα τὸν Kupy-
vatov ὑπομεῖναι τὸ πάθος νομισθέντα εἶναι Xpiotdv.—Theod. Opp. Par. 1642-84. Tom. τν. p. 195. Heret. Fab. Lib. 1. 6. 4. Christum autem [dicit Basilides]...... sine substantia carnis fuisse: hune passum a Judzis non esse, sed vice ipsius Simonem crucifixum esse.—Tertull. Opp. Paris, 1634. p. 250. 8. De Prascript. Heret. 46.]
[11 Omnis sana fides Christum pro nobis passum confitetur: et Manicheus iniquus damones illas passiones asserit pertulisse.—August. Opp. Tom. vir. Ap-
H.N. Instr. Art. Iv. sent. 17, 29. Witness Th. Aquin. on
1 Pet. iii.
Jesuit’s Cat. Book I. cap. 0.
10,
Niceph. Lib. XVIII. cap. 52. Lonie. Tur. Hist. Tom. I. Lib. 1.
See Art. XXII.
30.0.0 5
‘Test. Rhem. in Rom. vili. 17.
Ibid. in Col. i, 24,
58 THE CATHOLIC DOCTRINE [arT.
That the whole Passion of Christ is to be understood alle- gorically, and not according to the letter; as the Family of Love! do think.
That Christ? on the cross hath suffered (1) for the redemp- tion of mankind, and shall suffer again for the salvation of the devils; such heretics there have been; (2) as Jesus, but shall again suffer as Jesus Christ (which was one of Francis Ket his heresies, for which he was burned); (8) for men, but one mother Jane is the saviour of women: a most execrable as- sertion of Postellus*, the Jesuit.
The fantasies of the Jacobites* and Turks®.
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.
That albeit our Saviour hath suffered® for all men in ge- neral, yet both each man must suffer for himself in par- ticular, and the works of one man may satisfy the justice of God for another’: which are popish errors.
pend. col. 1594. c. De Fide contr. Manich. cap. 32. Et ideo dum timet dicere Manicheus, quia ἰδία facta non sunt; et iterum timet dicere, quia in divina sub- stantia facta sunt;....coactus est dicere quia non Christus sed princeps tenebrarum cum suis sociis illa omnia passus est.—Ibid. ec. 33.]
[} The editor has been unable to meet with the work of Henry Nicholas here referred to.—See H. More, Theolog. Works, Lond.1708. pp. 181, 2.]
[3 Et nota quod dicit, semel mortuus est, quasi non iterum moriturus: ad de- struendam heresim que dicit eum semel passum ad redemptionem hominum, et iterum passurum in aére ad redemptionem demonum.—Thom. Aquin. in Petr. Epist. 1.3. Paris. 1543. p. 94.]
[5 The Jesuits deny that Postell was one of their society. At Venice he became acquainted ‘‘ with a superstitious old beldame called mother Jane, whom he made his mother.... he printed a book, entitled, The Victory of Women. In which he maintained that our Saviour Jesus Christ redeemed the superior world only, that is man; and that his mother Jane was sent from God to save the inferior world, that is, women, &c.’’—The Jesuits’ Catechism, transl. from French into English, 1602. Book 1. ο. 10. p. 28.]
[* Ἀρείῳ συμφύρονται, κιτ.λ. (vid. p. 52. note 4,)...... καὶ πῇ μὲν ἄφθαρτον καὶ ἄκτιστον καὶ οὐράνιον, καὶ ἀπαθὲς καὶ λεπτὸν σῶμα ἀναλαβεῖν TOV Θεὸν λόγον, καὶ μὴ ἡμῖν ὁμοούσιον δογματίζουσι. καὶ τὰ τῆς σαρκὸς κατὰ φαντασίαν ἡμῖν ἐνεργεῖν. πῇ δὲ ὡς ἡ σὰρξ αὐτοῦ εἰς φύσιν μετεβλήθη θεότητος, καὶ ὁμοού-- σιος αὐτῇ yéyovev.—Niceph. Eccl. Hist. Tom. 1. p. 882. Lib. xvitt. cap. 53.]
[> Lonic. Chron, Ture. Francof, 1584. Tom. 1. Lib. 11% Pars 11. cap. 21. p. 120, &c.]
[° Christ’s pains or passions have not so satisfied for all that Christian men be discharged of their particular suffering or satisfying for each man’s own part, &c.— Test. Rhem. Rhemes, 1582. Annot. in Rom. viii. 17. p. 402.]
[7 Therefore these also (i.e. the passions of good men) through the communion
ΠΡ ΩΣ ΩΣ
II. | OF THE CHURCH OF ENGLAND. 59
That Christ died not for the sins of all men; and that some sins are so filthy and enormous, as Christ his blood upon true repentance of the delinquent’s part cannot wash them away: which was Cain’s, Fr. Spira’s*, and other desperate persons’ error.
That whatsoever is written touching Christ his sufferings,
Gen. iv. Hist. F. Spira.
Peepers of the Spir.
must in us, and with us, be fulfilled; the false doctrine of cap. 19, sent.
ΤΠ Ν.3
Artic.eE III. Of the going down of Christ into Hell.
As Christ died for us, and was buried: so also it is to be believed, that he went down into hell.
The proposition. 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 figure of Christ), and my glory rejoiced; my flesh also shall rest in hope. For why ? Thou shalt not leave my soul in hell.
of saints and the society that is not only between the head and the body, but also between one member and another, are not only satisfactory and many ways profitable for the sufferers themselves, but also for other fellow-members in Christ, &c.— Ibid. p. 538. ]
[8 At ego postquam ejuravi Christi sacramenta, coepi esse odio Deo, ac video indignationis oceanum omnes ewstus suos in meum caput versare, prerupto veluti quodam aggere, quiantea vim inundationis seve prohibebat : id est, sublata Christi intercessione, quo jam mediatore uti non possum. Quocirca jaceo in abysso pecca- torum meorum Stygiz aque ceca voragine obrutus. Hinc est horror quem cernitis, hinc desperatio, hine certissima mortis wterne imago oculis meis obversatur.... Scio mihi non esse ullam spem reliquam de salute, &c.—France. Spiere Hist. pp. 118, 119, Basil. 1550. For his own account of himself, see pp. 98, sqq. See also, Bacon’s Relation of the fearful estate of Francis Spira in the year 1548.]
[2 Behold, hereto, as to a kingdom of God full of all lovely being, hath God chosen us ; .-.. which we now inherit in this same Day of his Love, to the end that now, in the very last, the Scripture, and all what God hath spoken through his holy Prophets, and what is written of Christ, should also in us, and with us, become fulfilled (Luke xxiv. c.) to the honour or glory of God and to our joy.—Prophesy of the Spirit of Love. 1574. p. 38. cap. 19. 3.]
Ps. xvi. 9, 10. Acts ii. 26, 27.
Psal. xxx. 2, 3.
Ps !xxxvi. 12, 23,
Eph. iv. 9, lu.
1 Cor. xv. 55,
Confess.
Helv. 11. cap. 1]
Basil. Art. II.
August. Art. 111.
Suevica, Art. 11.
60 THE CATHOLIC DOCTRINE [ arr.
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, Ὁ Lord my God, with all my heart; and will praise thy name for evermore. For great is thy mercy towards me; and thou hast delivered my soul from the nethermost hell.
In that he ascended, what is it but that he had also de- scended first into the lowest parts of the earth? He that descended is even the same that ascended far above all hea- vens, that he might fill all things.
O death, where is thy sting? O hell, where is thy vic- tory ?
Also that Christ went down into hell all sound Christians, both in former days* and now’ living, do acknowledge ;_how- beit in the interpretation of the article there is not that con- sent 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; 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 and soul went, some think, as it were into hell, when upon the cross and elsewhere he suffered the terrors and torments prophesied of Esa. 111. 6, 10; Psal. exvi. 3; and mentioned Matt. xxvi. 38, or xxvii. 46; Luke XXil. 42; some say even into hell (the very place destined for
* He descended into hell.—Symb. Apost., Athan.
[} Hune Jesum Christum credimus ....secundum carnem sepultum, descen- disse ad inferos.—Harm, Conf. Sect. v1. p. 105. Conf. Basil. Prior. Art. iv. Disp. 8 et 9. Idem (se. Christus) descendit ad inferos.—Ibid. p. 116. Conf. Aug. Art. 111. Quique (sc. Christus) ad inferna descendit.—Ibid. p. 118. Conf. Suey. Art. τι. With regard to the Helvetic Confession to which the author refers, there is no direct mention in it of the descent into hell, but only a general recognition of every- thing contained in the Nicene, Athanasian, and other similar creeds. |
ὡς OU td νος SI de
.
ul. OF THE CHURCH OF ENGLAND. ΟἹ
the reprobate), which he entered into the very moment of his resurrection, at which time he shewed and declared himself a most glorious conqueror both of death and hell, the most powerful enemies.
Errors and adversaries unto this truth.
But till we know the native and undoubted sense of this article, and mystery of religion, persist we adversaries unto them which say :
That Christ descended not into hell at all, calling this
article an error and a fable, as Carlile® doth. Carli. against
That Christ, being dead, descended into the place of ever- P37 77. lasting torments, where in soul he endured for a time the very pratse of
Bannister’s
pains which the damned spirits without intermission do abide : *"°™ Bannister’s? error.
That Christ alive upon the cross humbled himself usque ad inferni tremenda tormenta*, even unto the dreadful tor- Paget's ments of hell: endured for a time those torments, quales Latin. reprobi in eternum sensuri sunt*, which the reprobates shall Pise,in Lue. everlastingly suffer in hell: even despaired of God’s mercy, finding God at this time, non patrem, sed tyrannum®, “not ἃ Ferusin father, but a tyrant,” and overcame despair by despair, death oe by death, hell by hell, and Satan by Satan : suifered® actually
all the torments of hell for our redemption, and descended Hume's Re- joind. p. 38,
into the heaviest torments that hell could yield: suffered’ the 128, 10.
Catech.
[2 Neither Matthew, neither Mark, neither Luke, neither John, neither Peter, nor Paul, who wrote exactly of Christ’s death, resurrection and ascension, made any mention of Christ’s descending into hell, and therefore we cannot believe that sentence without error, neither affirm it without a lie, nor approve it in our belief without offence, and danger of drawing others to credit fables. Of this fable they (the apostles) make no mention. ‘‘A Discourse, concerning two divine Positions,” &c. by Christopher Carlile. Lond. 1582. fol. 28, 77.]
[3 The editor has been unable to meet with these works. ]
[* Piscator. Comment. in Noy. Test. Herborn. Nasso. 1621. p. 505. Observat. 17. in Luce. x11. where, reprobi in gehenna in, &c.]
[5 Exuit enim Christus hac hora Deum, non abjiciendo, sed non sentiendo.... sic et Deus pater nunc non patrem sed tyrannum agit....Ut non solum suppli- cium a nobis meritum, verum etiam desperationem nostram in se transtulerit..... ut famem fame, timorem timore, horrorem horrore, desperationem desperatione, mor- tem morte, infernum inferno: breviter Satanam Satana vinceret.—Ferus, Comment. in Matth. Mogunt. 1559. Lib. rv. pp. 516, 17. in cap. xxyui.]
[6 The editor has been unable to meet with the work here referred to, as also with Gifford’s Catechism referred to below. ]
[7 “Α short Catechism for Householders.” 1614. B, 111. Where, second death, sorrows of death, and abjection, &c.]
Gifford’s Catech.
Canis. Catech.
Vaux Catech.
Test. Rhem.
an. Lue. xvi.
22. Coster. In- stit. Lib. v.
62 THE CATHOLIC DOCTRINE [arT.
torments of hell, the second death, abjection from God: and was made a curse, that is, had the bitter anguish of God’s wrath in his soul and body, which is the fire that shall never be quenched.
That Christ personally in soul went down into Lake Limbo, to fetch from thence!, as Canisius, to loose from thence?, as Vaux? saith, the souls of our forefathers, which afore his death (as the papists dream) were shut up in the close prison of hell‘.
That Christ by his descension hath quite turned hell into Paradise, Costerus® the Jesuit’s error.
ArticLte IV. Of the Resurrection of Christ.
Christ did truly (1) arise again from death, and took again his body, with flesh, bones, and all things appertain- ing to the perfection of man’s nature, (2) wherewith he as- cended into heaven, and there sitteth (3) until he return to judge all men at the last day.
[! Quid credendum profert quintus articulus, descendit ad inferos, et resurrexit ? Christum docet postquam mortuus esset in cruce, secundum animam quidem ad inferos usque penetrasse tum ut mortis ac Satane devictorem, tum ut Patrum in limbo sedentium liberatorem sese declararet, &c.—Canis. Opus. Catechist. Colon. 1606. Cap. τ. Quest. x11I. p. 22.]
[2 And out of that place called Lymbus Patrum he loosed the souls of the blessed Fathers from captivitie, and caried them away with him.—A Catechism or a Christian Doctrine, &c. by Laurence Vaux, p. 6. Antverp. 1574.]
[5 As Vaux he saith, 1607.]
[4 The bosom of Abraham is the resting-place of all them that died in perfect state of grace before Christ’s time, heaven before being shut from men. It is called in Zachary (ix. 11) a lake without water, and sometimes a prison (Isai. xlii. 7), but most commonly of the divines, Limbus patrum, for that it is thought to have been the higher part or brim of hell, the places of punishment being far lower than the same which therefore be called Infernum inferius, the lower hell. (Aug. in Psalm, τ χχχν.) Where this mansion of the fathers stood, or whether it be any part of hell, St Augustine doubteth: but that there was such a place, he nor no catholic man ever doubted : as all the fathers make it most certain, that our Saviour descending to hell went thither specially, and delivered the said fathers out of that mansion.-— Test. Rhem. Rhemes, 1582. p. 187. Annot. Luce. xiv. 22.
[5 Descendit.—Propria virtute, non delatus, non dejectus, non detrusus; sed gloria magna, potentia, claritate, qua sic inferni loca illustravit, ut tenebrosum carcerem in Paradisum verteret.—Coster. Libellus Sodalitatis, Antverp. 1588. p. 413. Instit. Lib. v.]
ων ETE
a
Iv. | OF THE CHURCH OF ENGLAND. 63
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.
Proposition I. 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*; and next, that he did rise from death unto life, both by his appearing to Mary Magdalen, to divers women, to two, to ten, to all the disciples, to more than five hundred brethren at once, to sundry persons by the space of forty days together, and by the testimony also of the apostles, Peter and Paul.
A truth both believed and acknowledged by God’s people®
from age to age.
2 Thou wilt not suffer thine holy One to see corruption, Psal. xvi. 10. After he is killed, he shall rise again the third day, Mark ix. 31, and x. 34. Luke ix. 22.
[® Idem Christus), ut esset plena nobis perfectaque immortalitatis nostra spes et fiducia, suam ipse carnem, de morte suscitatam, in ccelum ad omnipotentis pa- tris dexteram collocavit.—Harm. Conf. sect. vr. p. 104. Conf. Helvet. Prior. Art. xt. Credimus... Dominum nostrum Jesum Christum vera sua carne, in qua cru- cifixus et mortuus fuerat, a mortuis resurrexisse.—Ibid. p. 101. Conf. Helvet. Post.
c. xr. Hunec Jesum Christum credimus ...... tertia die resurrexisse a mortuis.—Ibid. p. 105. Conf. Basil. Prior. Art. rv. Disp. 8 et 9. ...que (opera et affectiones Christi) ...... immota fide et credende sunt et profitendz, quales sunt,...... mors,
sepultura, resurrectio, ascensio in ccelos, sessio ad dexteram Dei, et reversio inde ad judicium vivorum et mortuorum.—lIbid. p. 107. Conf. Bohem. cap. vi. Credi- mus Deum immensam suam in nos caritatem ac bonitatem in eo demonstrasse, quod filium miserit, qui moreretur et resurgeret, &c.—Ibid. p. 110. Conf. Gall. Art. xvi. The resurrection of our Lord is also alluded to as an acknowledged fact in Art. xv- Deus...... Filium suum......... propter justificationem nostram e mortuis excitavit &c.—Ibid. p. 114. Conf. Belg. Art. xx. Idem (se. Christus)...... vere resurrexit tertia die, &c.—Ibid. p. 116. Conf. August. Art. 1. Quique (se. Christus )...... a mortuis tertio die in immortalem vitam revocatus, cumque hance destinatis ad hoc testibus, variis argumentis comprobasset, &c.—Ibid. p. 118. Conf. Suevic. cap. 11.}
John xx. 14. Matt. xxViil. 9.
Luke xxiv. 13, 15, 30, 31. John xx. 19. John xx. 26. 1 Cor. xv. 6. Acts i. 3. ‘Acts i. 22, ἃς 1ἰ. 32.
1 Pet. i. 3. Acts xvii. 2, 3
Rom. x. 9.
1 Cor. xv. 4, 5, &e.
Symb. Apost. Athan. Ni- cen. Conf. Helv. 1. Art. ΧΙ. and 11. 6. 11. Basil. Art. tv. Bohem. ο. 6. Gal. Art. XV. XVI. Belg. Art.
Xx.
August. Art. 111. Suevica, Art. τι. Har- mon. Conf.
Pref.
Fpiph. August. con- tra Faust. Lib. rv.
Ὁ, 16.
Matt. xxviii. 12. 158.
Lud. Caret. ], divinor. visor. Holinsh. 1299.
Hist Davidis George.
Philaster.
Display in Allen’s Conf.
64 THE CATHOLIC DOCTRINE [ART.
Errors and adversaries unto this truth.
Utterly false then and unchristian is the opinion of those men, .
Which utterly deny the resurrection of any flesh, as did the Sadducees*, the false apostles®, Simon Magus!, and the Manichees?.
Which would acknowledge no resurrection of Christ, as would not, nor will the Jews%, nor heretic Hamant‘, nor David George’, one of whose errors was, that the flesh of Christ was dissolved into ashes, and so rose no more.
Which affirm (as did Cerinthus®) that Christ shall rise again, but yet is not risen.
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 alle- gory, and no true and certain history, as do the Family of Love’.
* The Sadducees say there is no resurrection, Matt. xxii. 23. They deny there is any resurrection, Luke xx. 27. They say there is no resurrection, neither angel, nor spirit, Acts xxiii. 8.
> How say some among you, that there is no resurrection of the
dead? 1 Cor. xv. 12. Ν
[! Φθορὰν δὲ ὑφηγεῖται σαρκὸς καὶ ἀπώλειαν μόνον, ψυχῶν δὲ κάθαρσιν «.t.\.—Epiph. Opp. Paris. 1622. Tom. 1. p. 58.c. Adv. Her. Lib. 1. Tom. 11.]
[2 ...dicitis, nunc esse resurrectionem tantummodo animarum per predicationem veritatis; corporum autem, quam predicaverunt Apostoli, futuram negatis.—Au- gust. Opp. Paris. 1836-8. Tom. vit. col. 330. Contra Faust. Lib. iv. 2.]
[3 Not stated in the ‘‘ Liber Divin. Vis.” ; may be considered as implied per- haps in the general denial of the divinity of Christ. ]
[* ...that Christ did not rise again from death to life by the power of his godhead. —Holinshed, Chron. Lond. 1587. Vol. 111. fol. 1299. ]
[5 Deiverbum incarnatum, et servili redemtionis officio per mortem, resurrectio- nem, et ascensionem perfunctum, mox rediisse unde venerat, humane nature statu deposito. Qui ut ante illam progressionem, ita nec postea carnis substantiam habu- erit?.. sce Hist. Dav. Georg. p. 48. Daventr. 1642.]
[6 Christum nondum resurrexisse a mortuis, sed resurrecturum annuntiat.—Phi- lastr. Lib. de Her. in Biblioth. Patr. Tom. rv. col. 10, Paris. 1624.]
[7 See Henry More’s Enthusiasm Triumph. Lond. 1662. Sect. xxxrv. p. 24.]
πὶ
a 3 5 ἢ
Iv. | OF THE CHURCH OF ENGLAND. 65
Proposition II. 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, evangelists, and apostles, with the ancient fathers, and God’s people our brethren’, throughout all Christendom.
The errors and adversaries unto this truth.
But we altogether dissent from Hamant’, the English heretic, which denied the ascension of Christ.
Also from Ket the heretic and apostata, which likewise denied our Saviour’s ascension, affirming that his human nature is not in heaven but in Judea, gathering a church and people.
Also from the German ubiquitaries and papists, they say- ing that Christ, as man, is not only in heaven, but in earth too at this instant, wheresoever the Deity 155; these affirming the human nature of Christ is wheresoever the sacrament of the altar is administered “ἃ
Also from the Montanists; Cataphrygians, and Carpocra-
© Ja. Smidelinus ubiquitatis apostolus, Beza, [Epist. Geney. 1575. ] Ep. lxi. [p. 274, with a slight verbal alteration. ] 4 Ergo it is not in heaven, unless heaven be upon earth.
[3 See last Proposition, p. 63. n. 6, and add: In eadem illa carne sua credimus ascendisse Dominum nostrum Jesum Christum supra omnes ccelos aspectabiles, in ipsum ccelum supremum, sedem videlicet Dei et beatorum, ad dexteram Dei Patris.— Harm. Conf. vr. p. 101. Conf. Helv. Post. cap.x1. (Credimus) ipsum corpore et anima in ccelum ascendisse, ibique sedere in dextera, id est, gloria Dei Patris ccelestis.—Ibid. p. 105. Conf. Basil. Art. rv....sic etiam natura humana manserit mansuraque sit in zternum, finita, suam illam naturalem formam, dimensionem atque adeo proprie- tatem habens, cui nimirum veritatem humane nature non ademerit resurrectio, et glorificatio, sive assumptio ad dexteram patris.—Ib. p. 110. Conf. Gall. Art. xv. Deinde [Christus] adscendit ad ccelos, ut sedeat ad dexteram Patris &c.—Ib. p. 116. Conf. August. Art. 111. Ipse autem, unicam pro peccatis offerens hostiam, in per- petuum sedet ad dexteram Dei &c.—Ib. p. 117. Conf. Sax. 1. In ccelos ad dex- teram patris evectus est.—Ib. p. 119. Conf. Suev. 11.]
[9 Holinsh. Chron. Lond. 1587. Vol. 111. fol. 1299. }
('° Cujus [Christi] animam in ccelum susceptam praedicat [Carpocras]: carnem vero in terra dimissam estimat.—Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. ry. col. 10. Theodoret does not ascribe any such opinion to these here- tics. |
[ ROGERS. | ὃ
Psal. xlvii. 5; xviii. 18; ex.
ils
Matt. xxii. 44; xxvi. θά. Acts i. 9, Luke xxiv. 51
Rom. viii. 34, Eph. iv. 8. Symb. Apost. Athan. Ni- cen.
Conf. Helv. 1. Art. ΧΙ. & Ir. ec. 11, Ba- sil. Art. Iv. Bohem. ec. 6. Gal. Art. xv. Belg. Art. xx. August. Art. II. Saxon. Art. 111. Suevie. Art. 11. Holinsh. Chr. fol. 1299.
Philast. Theodor.
66 THE CATHOLIC DOCTRINE [ ART.
tians, who held how Christ not in body but in soul ascended
into heaven. Catee. Trid. From the papists', who say that Christ ascending into
. Sy b τ 1, . . , .
ba, Deseensit heaven carried with him the souls which he loosed from cap- ad inferos. et . ς . -
aseenditad tivity and bondage of the devil, even the souls of the righteous,
ecelos.-- Vaux
Cat.c.1.Test. afore that time not in heaven but in limbo.
Rhem. an.
nate. PAE- And lastly, from those German divines’, which think that our Saviour carried with him into heaven the faithful people, D. Ma. hom. in soul and body, raised at his resurrection.
in Evang. in festo Ascen.
Dom. et in bom. cen: Proposition III. Christ shall come again at the last day, to judge all men, even the quick and the dead. The proof from God’s word.
Acts x. 38, “God anointed Jesus of Nazareth with the Holy Ghost, and with power, &c.” ‘Him God raised up the third day, &c. And he commanded us to preach unto the people, and to testify that it is he that is ordained of God a judge of quick and dead,” saith St Peter.
ee δ “God shall judge the world by Jesus Christ.”
eral, “Jesus Christ shall judge the quick and dead, at his
appearing, and in his kingdom, &c. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing,” saith St Paul. ad “The Judge standeth before the door,” saith St James. SU ἈΡΟΞῖ, And this God’s church and people do firmly believe, and
Nicen.
han. - . fade ine faithfully confess*. 11, et 1, Art. SE ada [ Docendum erit, propterea Christum dominum ad inferos descendisse, ut,
cap. 6, Belg. ereptis damonum spoliis, sanctos illos patres ceterosque pios e carcere liberatos
Art. XXXVII. - ᾿ - > .
August. Art, secum adduceret in coelum.—Catechism. Conc. Trident. Rom. 1566. In Symb.
aa verba, Descendit, &c. p. 39. Piorum animas, quas ab inferis eripuerat, secum in eterne beatitudinis domicilium introduxit.—Ibid. p. 47. Waux, Catechism. p. 6. See above p. 62. n.6. The marginal Annotation (on Heb. xi. 40) is, The Pa- triarkes and other just not in heaven before Christ.—Test. Rhem. Rhemes, 1582, p- 633. ]
[? Ascendit triumphans, multos homines sanctos excitatos e pulveribus terre secum in hoc triumpho in ccelos ducens, &e.—Geo. Major. Opp. Witeberg. 1570. Tom. 111. p. 348. Hom. Sec. in Fest. Ascen. Dom. ]
[* Ex ccelis autem idem ille redibit in judicium.... Redibit autem Christus, - adserturus suos, et aboliturus adventu suo Antichristum, judicaturusque vivos et mortuos.—Harm. Conf. Sect. vi. p. 101. Conf. Hely. Post. x1. Hune adventurum ad seculorum omnium finem, verum rectumque judicem, ac sententiam in omnem
Ἑ
1ν.] OF THE CHURCH OF ENGLAND. 67
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 judgment at all, as did the Philaster. Manichees‘, and do the atheists,
That the devils and the most ungodly, some of them, and Pol, of the namely so many as in hell do call upon God for mercy, and cap. 33."
forgiveness, say the Turks', yea all of them, say the Origen- Att xvu.
ists® and Catabaptists’, shall be saved. pe That the wicked shall not be judged at all, but shall die
as the brute beasts, and neither rise again in body nor come
unto judgement: an error of the Family of Love’. Displ. of the That Christ shall not be the future judge; so thought 6
both David George, Coppinger, and Arthington: for that
George® rumoured himself to be the judge of the whole world, nist. Ὁ. ceor.
carnem, ad id judicium prius suscitatam, laturum, ac pios supra ethera evecturum impios corpore et anima ad externum exitium damnaturum, expectamus.—Ibid. p. 104, Conf. Helv. Prior. Art. x1. Credimus ultimum Judicium fore: in quo caro nostra resurget, et quilibet, prout in hac vita egit, a Christo Judice recipiet, &c.—Ibid. p. 105. Conf. Basil. Art. x. Disp.25. Conf. Bohem. cap. vr. See above, p. 63, note 6. Postremo credimus ex Dei verbo, Dominum nostrum Jesum Christum,...e ccelo rursus venturum,...ut judex vivorum et mortuorum appareat, &e.—Ibid. p. 115. Conf. Belg. Art. xxxvu. Idem Christus palam est rediturus, ut judicet vivos et mortuos etc.—Ibid. p. 116. Conf. August. 111. In ccelos ad dex- teram patris evectus est, unde eum expectamus judicem vivorum et mortuorum.— Ibid. p. 119. Conf. Suevic. cap. 11.]
[* Manichei ...resurrectionem negantes, judicium non sperantes, &c.—Phi- lastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. tv. col. 15.]
[> They affirm, That all those souls which in the midst and extremity of their torments do call upon the name of God, and crave aid and help from his Majesty, afterwards they shall be released, and received up into paradise. And that none shall rest or remain for ever in hell without hope of redemption: but only such as do utterly despair of salvation, &c.—Pol. of Turk. Emp. Lond. 1597, p. 70.]
[ἡ Damnamus et Origenistas, qui finxerunt diabolis et damnatis finem poenarum futurum esse.—Syll. Conf. Oxon, 1827. p. 176. Conf. August. 1540. Art. xvir.]
[7 Ex abominandorum Anabaptistarum numero adhuc alii supersunt, qui arbi- trantur Deum postremo post judicium omnium miserturum. Nam ipsum non posse in eternum irasci. Preterea seculi aut eternitatis nomen non semper perpetuita- tem sed quandoque diuturnitatem significare. Itaque tandem aliquando omnes impios una cum diabolis salvandos esse.—Bullinger. Ady. Anabapt. (Simler. Vers. Lat.) Tiguri. 1560. p. 72. Ὁ. Lib. m. ο. 15.]
[5 Whosoever is not of their sect they accompt him as a beast, that hath no soul, and shall yield no account for his doing: but as a beast shall die, and not rise again in body or soul. And to prove it, they allege a place out of Esdras, that, whoso is not of God, shall be as a drop of water that falleth from the house, and cometh to nothing.—Displaying of the Fam. of Love. Lond. 1579. H. 6. b.]
[° Per hune Christum Davidem.. ..judicium postremum futurum.—Hist. Day. Georg. Daventr. 1642. p. 50.]
5—2
08 THE CATHOLIC DOCTRINE [ ART.
Conspir. for and Coppinger! and Arthington published how one William Mr μα ας, Hacket was come to judge the world, and themselves to be sue his angels for the separating the sheep from the goats.
πο ds That besides Christ the pope is judge of the quick and
sent. Excom
C.anodis, dead: an error of the papists*.
Dear ing. That afore the judgement there shall be a golden world; Art. XVII. - ay Ἢ the godly, and none besides, enjoying the same peaceably and gloriously, as the Jews* imagine. H.N. in his That the belief, touching the general judgement of Christ
pref. sent.5. over the living and dead, is a doctrine mystical, or a mystery (no history), as H. N.* teacheth. H.N. Ibid. That the righteous are already in godly glory, and shall
sent. 1, Art. . . . . .
vit. §35,and from henceforth live everlastingly with Christ, and reign upon in his Evang. . 4
e1.§1. ” earth, as the Family of Love‘ holdeth.
Allen's Con-
fess. in the
Display. [} Coppinger told him....that they the said Coppinger and Arthington were ordained to separate the lambs from the goats, before the Lord Jesus at the last day... They opened not at any time Hacket’s chief pretended office unto Arthing- ton: videlicet, to represent and to participate with Jesus Christ’s office (of severing with his fan the good from the bad) until the very time, &c. Then Coppinger asked him (Hacket) what his pleasure was to be done. Go your way both (said heas Arthington reports) and tell them in the city that Christ Jesus is come with his fan in his hand to judge the earth.—Conspiracy for Pretended Reformation, London, 1592. pp. 47, 8. 55. It is not unknown throughout all England there were two false prophets set on work in London, to proclaim that Christ Jesus was come to judge the world with his fan in his hands, Hacket that cursed con- demned wretch was that supposed Christ Jesus the Judge, &c.— Arthington’s Seduction, &c. London. p. 2.] ;
[3 Nec obstat, quod Ecclesiz legitur attributa potestas ligandi atque solvendi homines super terram, tanquam non possit solvere et ligare sub terra sepultos, &c. —Corpus Jur. Canon. Antv. 1648. Decret Greg. Lib. v. Tit. xxxix. De Sent. Excom. cap. 28. p. 287. Sunt...quedam crimina de quibus etiam post mortem accu- sari potest quilibet, vel damnari, velut hzresis.—Ibid. Decret. Grat. Pars τι. Caus. XxIv. Quest. il. cap. 5. p. 340. ]
[ὃ Damnamus Anabaptistas qui nune Judaicas opiniones spargunt, fingunt ante resurrectionem pios regna mundi occupaturos esse, ubique deletis aut oppressis im- piis.—Syll. Conf. Oxon. 1827. pp. 175, 6. Conf. August. 1540. Art. xvi. ]
(*....to bring unto the believers a great light of the true being of Jesus Christ, and the glorious day of his godly clearness: as also to express... that Jesus Christ hath not left us as orphans: but as our faithful Father; for to beget us anew, out of the safe-making water or doctrine of his service, and out of his holy spirit of love, also to judge us with his righteousness, and to bring us into his rest ; is come again unto us, according to his promises, to the end that they all, which love God and his righteousness, and Christ and his upright being; might presently enter into the true rest, which God hath prepared from the beginning, for his elect; and inherit the everlasting life—H. N. Evangelium Regni, Lond. 1652. cap. τ. 8 1. p. 2. We the elders of the holy understanding shall reign upon the earth in right- eousness, and under the obedience of love, judge the world with equity.—Display- ing of the Fam. by J. R. Lond. 1579. pv. 2. See also, Hen. More’s Theolog. Works, Lond. 1708. Bk. νι, c. 16. pp. 183, 4.]
v.] OF THE CHURCH OF ENGLAND, 69
ARTICLE VY. Of the Holy Ghost.
The Holy Ghost (3) proceeding from the Father and the Son, (2) is of one substance, majesty, and glory with the Father and the Son, (1) very and eternal God.
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.
Proposition I. The Holy Ghost is very and eternal God. The proof from God’s word.
The Holy Ghost to be very and eternal God, the scrip- tures teach us. For he is the Creator of all things. In the Gen.i.1,2. beginning God created the heaven and the earth, &c.; the Spirit of God moved upon the waters. O Lord, how mani- paar. civ. 24, fold are thy works, &c. If-thou hide thy face, they are” troubled; if thou take away their breath, they die, and re- turn to their dust: if thou send forth thy Spirit, they are created: ergo, the Holy Ghost is God.
Christians are to be baptized in the name of the Holy Matt. xxviii Ghost, as well as of the Father and the Son. Therefore is ~ he very God.
Ananias lied unto God, and Sapphira tempted God, when Actsv.3, 4, both he lied unto the Holy Ghost, and she tempted the Spirit” of the Lord.
As God, he chooseth, assigneth, and sendeth forth men Acts xiii. 2, for the ministry of the gospel; as God, he decreeth orders Acts xv. 28. for his church and people; and as God he is to be invocate 2 Cor. ai and prayed unto, as well as the Father and the Son.
Upon this and the like words, I believe in the Holy symp. Apost. Ghost; I believe in the Holy Ghost, the Lord and giver of symp. Nicen. life. The catholic faith is this, that we worship one God in Trinity, and Trinity in Unity, &c. The Father is God, the ee Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God, &c., say the ancient fathers ;
EP or ee
Conf. Helv. it. Art. VI. et II. ec. 3. Basil. Art. τ. Bohem. ec. 3. Belg. Art. vu. Aug. Art. 1. Wit- temb. e. I.
Suevica, Art.
1. Gal. Art. vi. Harmon. Confess. Prefat. Epiphan. Vine. Lyr. 1. advers. her. aoe Epist.
Zane. de 3. El. Lib. ry. ue Holinsh. Chr. fol. 1299. Theod. Lib. V. cap. 3. Philast. Soz. Lib. 1v. C7. Athan. Zane. de 3. EI. par. Lib. 1c 5.
70 THE CATHOLIC DOCTRINE [ART.
which also is the faith and confession of all God’s people at this day'.
The errors and adversaries unto this truth.
This maketh to the condemnation of the Pneumatomachies, whereof
Some impugn the Deity of the Holy Ghost, as did in old time Samosatenus®, and Photinus*: of late years, Servetus‘, Ochinus®, abroad, and Francis Ket*, Hamant®, and certain Brownists’! among us at home. Some affirm the Holy Ghost to be but a mere creature, as did Arius®, the Semi-Arians®, the Macedonian heretics!, the Tropicks", Ochinus*. Some
© Burnt at Norwich 14 Jan. 1588.
f “ Who whisper in corners that we must not believe in the Holy Ghost,” saith Bredwell, writing against Glover, p. 122.
[ Credimus...in Deum Spiritum Sanctum.—Harm. Conf. um. p. 28. Conf. Basil. Art. 1. Disp.1. For the references to the other Confessions see above, p. 43, n. 3.]
[? Οὗτος δὲ οὐ λέγει μόνον Θεόν, διὰ τὸ πηγὴν εἶναι τὸν ILatépa, ἀλλὰ μόνον Θεόν, ἀναιρῶν ὅσον πὸ κατ᾽ αὐτὸν τὴν τοῦ Ὑἱοῦ θεότητα καὶ ὑπόστασιν, καὶ τοῦ ἁγίου Ivevuatros.—Epiphan. Opp. Paris, 1622. Tom. 1. p. 609. a. Adv. Her. Lib. τι. Tom. τε. |
[5 Photini ergo secta hee est: Dicit Deum singulum esse... neque ullam Dei Verbi, aut ullam Spiritus Sancti putat esse personam.—Vincent. Lir. Adv. Her. Paris, 1619. Comm. 1. c. xvit. p. 25. ]
[* Quis te fascinavit, mi frater? Servetumne queso,... qui Sancti Spiritus hypostasin ac divinitatem est inficiatus, &c.—Bez. Epist. Genev. 1575. Ep.i. p. 10.]
[5 Zanchius de Trib. Elohim. Neustad. Palat. 1597. Par. 1. Lib. iv. cap. 1. p. 636. sqq. ]
[5 Holins. Chron. Lond. 1587. Vol. 11. fol. 1299.]
[7 I hear besides, that there is one among you, who whispereth already in corners, &c.—Bredwell’s Detection, London, 1568. p. 122. ]
[8 Ob γὰρ oldev αὐτὸ (sc. τὸ πνεῦμα) τῆς κτίσεως μόριον, οὐδὲ πρῶτον ποίημα ὀνομάζει, κατὰ τὴν ᾿Αρείου, καὶ Edvomiov, καὶ Μακεδονίου βλασφημίαν.--: Theod. Opp. Par. 1642-84. Tom. 1v. p. 258. Her. Fab. Lib. ν. ec. 3.]
[ἢ Spiritum autem non de divina substantia, nee Deum verum, sed factum atque creatum spiritum predicantes, ut eum conjungant et comparent creature.—Philastr. Lib. de Her. in Biblioth. Patr. Paris, 1624. Tom. rv. col. 16.]
[2° Εἰσηγεῖτο δὲ (Maxeddvios) τὸν Ὑἱὸν Θεὸν εἶναι, κατὰ πάντα te καὶ κατ᾽ οὐσίαν ὕμοιον τῷ Πατρί. τὸ δὲ ἅγιον Πνεῦμα ἄμοιρον τῶν αὐτῶν πρεσ- βείων ἀπεφαίνετο, διάκονον καὶ ὑπηρέτην καλῶν, καὶ ὅσα περὶ τῶν θείων Ἀγγέ- λων λέγων τις οὐκ ἄν duadptot.—Sozom. Eccl. Hist. Cant. 1720. Lib. τν. ο. 27. p. 173.]
[} Οἱ δὲ Τροπικοὶ, τὸ Πνεῦμα καὶ αὐτοὶ τοῖς ᾽κτίσμασι συναριθμοῦσιν.---: Athanas. Opp. Colon. 1686. Tom. 1. p. 192. a. Epist. ad Serapionem. ]
[13 Christus, inquit (Ochinus), Spiritus Sancti nomine, innuit Spiritum suum, id est animam, que creatura est, &e.—Zanch. De Trib. Eloh. Par. um. Lib. ii. ὁ. 5. p. 515.]
wl OF THE CHURCH OF ENGLAND. 71
have assumed the style and title of the Holy Ghost unto them- selves, as did Simon Magus", Montanus!*, and Manes. Busch. _ bib. Some have given the title of the Holy Ghost unto men, c Chrys. “Lib. and women. So Hierax?* said, Melchisedech was the Holy Ghost. Epiphan. Simon Magus! termed his Helene the Holy Ghost. Epiphan. The Helchesaites’* said, the Holy Ghost was a woman, and Epiphas. the natural sister of Christ. Many Papists, and namely the Franciscans, blush not to Atcor. Fr. say that St Francis is the Holy Ghost. oe
Proposition 11.
The Holy Ghost is of one substance, majesty, and glory, with the Father and the Son.
The proof from the word of God.
The Holy Ghost effected the incarnation of Christ, teach- Matt. 1. 18, eth all things, leadeth into all truth, giveth utterance to his Luke i 35.
ohn xiv. 26. servants, and gifts unto his people, “placeth rulers in the Jona hn xvi. 13.
church, and overseers to feed the flock of God, sealeth the 1G 3.2 ἃ: elect unto the day of redemption, as well as the Father and FP" ® the Son: and these three, viz. the Father, the Word, and the 1 Jonnv. 7. Holy Ghost, are one. 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 symb.Nicen. giver of life, &c., who with the Father and the Son together is worshipped and glorified, who spake by the prophets.
[13 Hie igitur a multis quasi Deus glorificatus est, et docuit semetipsum esse qui inter Judzos quidem quasi Filius apparuerit, in Samaria autem quasi Pater de- scenderit, in reliquis vero gentibus quasi Spiritus Sanctus adventaverit.—Iren. Adv. Her. Oxon. 1702. p. 94. Lib. 1. ε. 20.1]
[᾿Ξ Eusebius does not state this. See Bp. Kaye’s Tertull. p. 21. 3d Edition. ]
[3 Ἦλθε Μάνης 6 ἀληθῶς μανεὶς, 6 φερωνύμως τῇ πλάνῃ τὸ ὄνομα ἔχων, καὶ λέγει" ἐγώ εἰμε ὁ Παράκλητος, ὃν ἐπηγγείλατο ὃ Σωτὴρ τοῖς ἀποστόλοι-.--- Chrys. Opp. Paris. 1834-9. Tom. m. p. 980. ν. De Spiritu Sancto, ὃ 10. This treatise is generally regarded as spurious. |
[15 Φάσκεε δὲ οὗτος (sc. Ἱέρακας) ws ἄνω por ἐν TH τῶν Μελχισεδεκιανῶν αἱρέσει δεδήλωται, περὶ τοῦ ἁγίου ΤΠνεύματος, ὅτε αὐτός ἐστιν ὁ Μελχισεδέκ, «.7.A.—Epiphan. Opp. Tom. 1. p. 711. Adv. Her. Lib. τε. Tom. 1. Her. 67.}
[{ 'ΕἙαυτὸν εἶναι δύναμιν Θεοῦ τὴν μεγάλην, Tv δὲ σύζυγον πορνάδα πνεῦμα ἅγιον εἶναι τετόλμηκε Aéyerv.—Ibid. p.56. Adv. Her. Lib. τ. Tom. ur. Her. 20.]
['® Χριστὸν δὲ ὀνόματι ὁμολογοῦσι [’E\xécator].....---- καὶ εἶναι τὸ ἅγιον Πνεῦμα ἀδελφὴν αὐτοῦ, θηλυκῷ σχήματι ὑπάρχουσαν.---1 14. p. 462. Adv. Her. Lib. u. Tom. -. Her. 54.]
—~
Symb. Athan.
Conf. Helv. τ. Art. vi. δὲ 11 Ὁ: 3.
Basil. Art. 1. Boh. e. 3. Gal. Art. τ. Belg. Art. VIII.
Aug. Art. 1. Wittemb. ee 2: Suevica, Art.
16 Zane. de 3 EI. par. 2. Lib. ν. ec. 1. Aug. contr. Max. Arian. Ruffin. Lib. I. cap. 25. Niceph. Lib. IX. cap. 47. Conf.
August. _ Art. VIL.
Pol. of the Turk. Emp. e. 5,
Hutchinson in his Image of God, e. 24. pag. 112. ἃ.
τ THE CATHOLIC DOCTRINE [arT.
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, ἄς. And in this Trinity none is afore or after other, none is greater or less than another; but the whole three Persons be coeternal together, and coequal.
The very same do all reformed churches’ believe and confess.
The errors and adversaries unto this truth.
The premisses do make against the Tritheites?, which affirm the Holy Ghost to be inferior unto the Father.
Against the Arians’, who said the Holy Ghost was in- ferior to the Son.
Against the Macedonian heretics*, who held the Holy Ghost to be but a minister, and a servant of the Father and the Son; yet of more excellent majesty and dignity than the angels®,
Against many erroneous spirits®, which deliver the Holy Ghost to be nothing else but the motion of God in his crea- tures; as did the Samosatenians.
A bare power and efficacy of God, working by a secret inspiration ; as the Turks’, and certain English Sadducees® do Imagine.
[? Credimus Spiritum Sanctum...esse ejusdem cum Patre et Filio essentia ma- jestatis et gloriw, verum ac xternum Deum.—Harm. Conf. 11. p. 48. Conf. Wit- temb. cap. ur. For the other references see above, p. 43, n. 3.]
[3 lta tamen (sentiunt) ut...predieent Filium...et Spiritum Sanctum esse Deos inferiores.—Zanch. de Trib. Eloh. Neustad. Palat. 1597. Pars u. Lib. v. cap. 1. § 1. p. 657.]
[? Objicis mihi, quod dicam Spiritum Sanctum ewqualem esse Filio. Dico plane. “Da,” inquis, ‘‘ testimonia ubi adoratur Spiritus Sanctus.’’ Ut video, hinc eum vis ostendi equalem Christo, si adoratur ut Christus——August. Opp. Paris, 1836-8, Tom. vit. col. 1066. Contra Maxim. Lib. n. 3.]
[ (Macedoniani) quidicunt...Sanctum...Spiritum cum Patre et Filio nihil habere commune.—Autor. Hist. Eccl. Basil. 1535. Lib. x1. p. 235. Ruffin. Lib. τι. c. 25.]
[° (ΔΙακεδόνιος) ἕν τῆς τριάδος λέγειν τὸ Πνεῦμα TO ἅγιον ἀπηρνεῖτο...διά- Kovov γὰρ αὐτὸ εἶναι καὶ ὑπουργὸν εἰσηγεῖτο, καὶ βραχύ τι τῶν ἀγγελικῶν διάφερον TayuatTwv.—Niceph. Eccl. Hist. Lutet. 1630. Tom. 1. p. 800. Lib. 1x. cap. 47.]
[5 Damnant et Samosatenos...qui...de Spiritu Sancto astute et impie rhetori- cantur, quod...significet...Spiritus motum in rebus creatum.—Syll. Conf. Oxon. 1827. p. 166. Conf. August. 1540. Art. 1.]
[7 Albeit they do acknowledge that there is a Holy Ghost...yet do they not acknowledge it to be a distinct person in the Godhead: but they do by a gross con- ceit imagine it to be only a bare power and virtue in God working by a secret kind of inspiration.—Policy of the Turk. Emp. Lond. 1597. cap. v. p. 16.]
ν.] OF THE CHURCH OF ENGLAND. 73
The inheritance allotted to the faithful’, and the being πὶ Ν. innis
Instruct.
or virtuous estate of Christ!®; as dreameth H. N. reef. sent: 7. The affection of charity, or love, within us; an error of Spr. Land.
Petrus Lombardus!!. ae ena God’s love, favour and virtue, whereby he worketh in his 770; σοῦ
children ; so thought Ochinus!” and Servetus’. Zarit, tbat
Lib. 1. ¢. 2, Proposition If.
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 Jonmxiv. 26. Ghost, in the name of the Son, and the Son sendeth the Com- Jom xv. 26. forter, the Spirit of truth, from the Father; he proceedeth 1014.
of the Father, and is sent of the Son. John xvi. 7. So with us say the ancient fathers and Christians. He proceedeth from the Father and the Son. Symb Nigeus The Holy Ghost is of the Father, and of the Son, neither sym». made, nor created, but proceeding. So there is one Father, Cow Gy,
not three Fathers; one Son, not three Sons; one Holy Ghost, δεῖς, act.
vir. 11. Wit-
not three Holy Ghosts: which is the faith of the modern temi. ς. ὁ. Christians /4. [Bohem. cap.
[8 If he (the Holy Spirit) be God, then is he a substance; not an inspiration coming from God, as our English Sadducees and outlandish libertines do teach.— Hutchinson, Image of God, ch. xxiv. p. 1385. Park. Soc. Ed.]
[9 The editor has been unable to meet with the work referred to. ]
[19 Yea, the Holy Spirit of love: which is a comforter of the heart; whom the Father sendeth in the name of the truth; the being of Christ; he teacheth and declareth, &c.—A True Testification of the Spiritual Land of Peace. Set forth by H. N. Pref. 14. p. 4. b.]
[‘} ... addendum est, quod ipse idem Spiritus Sanctus est amor sive charitas, qua nos diligimus Deum et proximum.—Petr. Lombard. Sentent. Col. Agr. 1576. Lib. t. Distinct. xvii. p. 44. B.]
(22 Spiritus 116 Ochinianus tres adfert significationes Spiritus...Altera; signifi- cari hac voce Dei favorem et virtutem per quam operatur, presertim in electis— Zanch. de Trib. Eloh. Par. 11. Lib. rv. cap. 1. § 2. p. 637. ]
(23 Fingit (Servetus)...Spiritum Dei virtutem et évépyecav—Ibid. Lib. 1. cap. 2. § 2. p. 480.] ἢ
ΠῚ Eundem nihilominus Deum...docemus personis inseparabiliter et inconfuse esse distinctum, Patrem, Filium, et Spiritum Sanctum, ita ut Pater ab eterno Filium generaverit, Filius generatione ineffabili genitus sit, Spiritus Sanctus vero procedat ab utroque &c,—Harm. Conf. Sect. mu. p. 23. Conf. Hely. Post. cap, 11,
Basil. Serm. de Spir. Sanet.
Russ. Com- monweal, ec. 23. Guagnin. de Relig. Mos- cov.
Faber de Re-
lig. Moseov.
L. Sent. Lib.
1. distinct. 14.
74 THE CATHOLIC DOCTRINE [arr.
Errors and adversaries unto this truth.
This discovereth all them to be impious, and to err from the way of truth, which hold and affirm that the Holy Ghost proceedeth neither from the Father, nor the Son, but is one and the same person that Christ is; as the Arians do}.
That the Holy Ghost proceedeth from the Father, but not from the Son; as at this day the Grecians®, the Russians’, the Moscovites*, maintain.
That there is a double proceeding of the Holy Ghost, one temporal, the other eternal; an error of Peter Lombard’®, un- controlled hitherto, and therefore well liked of the Papists.
ARTICLE VI. Of the sufficiency of the holy Scripture for salvation.
Holy Scripture (1)containeth all things necessary for salvation: so that whatsoever is not read therein, nor may
Spiritum Sanctum ab xwterno ex Patre et Filio procedentem.—Ib. p. 34. Conf. Gall. Art. vi. Spiritus Sanctus vero potentia est et virtus que a Patre et Filio emanat.— Ib. p. 360. Credimus etiam et confitemur Spiritum Sanctum a Patre et Filio ab wterno procedere.—Ib. p. 38. Conf. Belg. Artt. ναι. x1. Credimus...Spiritum Sanctum, ab eterno procedere a Deo Patre et Filio—Ib. p. 48. Conf. Vittemb. cap. ur. Spiritus Sanctus autem procedit a Patre et Filio.—Ibid. p. 29. Conf. Bohem. cap. 111.]
[ Μηδὲ (tis) Υἱοῦ προσηγορίαν ἐπὶ Uvetpatos σπιθέναι Bia écOw — Basil. Opp. Par. 1721-30. Tom. τι. p.585. Hom.de Spir. S.in App. The homily, how- ever, says nothing about the Arians. The passage meant perhaps is in the Hom. c. Sabell. Arium &c.: Οὐδὲ πάλιν Yiot καὶ πνεύματος ἕν πρόσωπόν ἐστιν ἐπειδὴ εἴρηται" εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ" ὁ δὲ Χρισ- τὸς ἐν ὑμῖν. ἐντεῦθεν γὰρ ἠπατήθησαν tives, Πνεῦμα καὶ Χριστὸν τὸν αὐτὸν eivat.—lbid. p. 193.]
{? Concerning the divine nature and the three persons, in the one substance of God, that the Holy Ghost proceedeth from the Father only, and not from the Son.— Russe Commonwealth. Lond. 1591. p. 97. ο. 23.]
[Ὁ Spiritum quoque sanctum a Patre tantum et non a Filio procedere confi- tentur.—Guagnin. de Relig. Moscov. in Collect. Script. de Russ. &c. Relig. Spire Nemet. 1582. p. 233.]
{4 Spiritum Sanctum a solo Patre nec a Filio procedere perinde atque Greci tuentur [Moscovite].—Faber. Relig. Moscov. Ibid. p. 182.]
[> Preterea diligenter adnotandum est, quod gemina est processio Spiritus Sancti: eterna videlicet, que ineffabilis est, qua ἃ Patre et Filio eternaliter, et sine tempore processit: et temporalis, qua a Patre et Filio ad sanctificandam creaturam procedit.—Petr. Lombard, Sentent. Col. Agr. 1576. Lib.1. Distinct. xiv, p. 37.]
vi. |
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 CHURCH OF ENGLAND. 75
Of the names and number of the Canonical Books.
Genesis.
Exodus.
Leviticus.
Numbers. Deuteronomium.
Josue.
Judges.
Ruth.
The 1. Book of Samuel. The 2. Book of Samuel. The 1. Book of Kings. The 2. Book of Kings.
The 1. Book of Chronicles. The 2. Book of Chronicles. The 1. Book of Esdras.
The 2. Book of Esdras.
The Book of Esther.
The Book of Job.
The Psals.
The Proverbs.
Ecclesiastes, or The Preacher. Canticles, or Song of Solomon. 4, Prophets the greater.
12. Prophets the less.
(3) And the other books (as Hierome saith) the church doth read for example of life, and instruction of manners ; but yet doth ἐξ not apply them to stablish any doctrine ;
such are these following:
The 3. Book of Esdras.
The 4. Book of Esdras.
The Book of Tobias.
The Bock 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 Propositions.
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 3. and 4. books of Esdras, the book of Tobias,
&c, are apocryphal.
4, Of the New Testament all the books are canonical.
76 THE CATHOLTC DOCTRINE ΓΔΕ.
Proposition 1.
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.
Deut. iv. 2 “ Ye shall put nothing unto the word which I command you (saith the Lord), neither shall ye take ought therefrom.” Ibid. xii. 32. «Whatsoever I command you, take heed you do it: thou
Joh.i.7. Shalt put nothing thereto, nor take ought therefrom. Thou shalt not turn away from it to the right hand, nor to the left, that thou mayest prosper whithersoever thou goest.”
Prov. Xxx. “Every word of God is pure, &c. Put nothing unto his Ὡ words, lest he reprove thee, and thou be found a liar.” John xx. 31. “ These things are written, that ye might believe, &c., and
that in believing ye might have life through his name.”
2 Tim. iii16, * The whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.”
Rey. xii. 18, “Tf 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.”
Conf. Helv. Hereunto God’s people both always have, and at this
&u.c.1. present do subscribel.
Bohem. ec. 1.
Gal. Art. τι. . . Ae ee τ
ιν. v. Belg. [᾿ Scriptura canonica, verbum Dei, Spiritu S. tradita, et per prophetas apos- Art. Vil. - : ws = be He = ἃ Saxon. Art. tolosque mundo proposita, omnium perfectissima et antiquissima philosophia, 1. Wittemb. pietatem omnem, omnem vite rationem sola perfecte continet—Harm. Conf. Sect. 1.
ce” p- 9. Conf. Helv. Prior. Art. 1. Ceterum de traditionibus hominum quantumvis speciosis et receptis, quecumque nos abducunt vel impediunt, ut de inutilibus et noxiis, sic illud domini respondemus, Frustra me colunt docentes doctrinas homi- num.—Ibid. Art. rv. Credimus et confitemur scripturas canonicas sanctorum prophetarum et apostolorum utriusque Testamenti, ipsum verum esse verbum Dei... Et in hac scriptura sancta habet universalis Christi ecclesia plenissime exposita, quzcunque pertinent cum ad salvificam fidem, tum ad vitam Deo placentem, recte informandam. Quo nomine distincte a Deo preceptum est, ne ei aliquid vel addatur vel detrahatur.—Ibid. p. 3. Conf. Helv. Post. cap. 1. Confitemur quod quemadmodum nemo mandare potest, ea que Christus non mandavit: ita etiam nemo prohibere possit, qua ipse non prohibuit.—Ibid. p. 7. Conf. Basil. Art. x.
| ey om
Ι ἵ t pl ¢
{ he
vi.] OF THE CHURCH OF ENGLAND. rly
The errors and adversaries unto this truth.
Therefore adversaries be we to all adversaries to this
truth: especially to such as scorn, and contemptuously reject the book of God; as both did the Circumeellians*, which defaced
[Art. xr. Disp. 26]. Initio docent ministri ecclesiarum nostrarum uno consensu de sacra scriptura veteris et novi Testamenti...quod vera certa et fide digna sit, cui nulla alia humana seripta, quecunque aut qualiacunque sint, «equiparari possint, ...verum et certum testimonium est...propitia voluntatis Dei, quam de se patefecit, sine qua scripture patefactione, nulla cognitio salutaris, neque fides, neque accessio est ad Deum.—Ibid. p. 8. Conf. Bohem. cap. 1. Hic unicus Deus talem se patefecit hominibus, primum, &c....deinde multo clarius in verbo suo, quod quidem initio certis quibusdam visis et oraculis patribus patefecit : deinde vero iis libris perscribi voluit, quos sacram scripturam vocamus.—lIbid. p. 10. Conf. Gall. Art. 11. Hos libros (56. supra dictos) agnoscimus esse canonicos, id est, ut fidei nostre normam et regulam habemus, idque non tantum ex communi ecclesia consensu, sed etiam multo magis ex testimonio et intrinseca Spiritus Sancti persuasione, &c.— Ibid. Art. rv. Credimus verbum his libris comprehensum ab uno Deo esse pro- fectum, quo etiam uno, non autem hominibus, nitatur ipsius auctoritas. Cumque hee sit omnis veritatis summa, complectens quicquid ad cultum Dei et salutem nostram requiritur, neque hominibus, neque ipsis etiam angelis fas esse dicimus, quicquam ei verbo adjicere vel detrahere, vel quicquam prorsus in eo immu- tare.—Ibid. Art. v. Credimus autem sacram hance scripturam perfectissime omnem Dei voluntatem complecti, et inilla abunde ea omnia doceri, quecunque ab homini- bus credi necesse est, ut salutem consequantur. Itaque cum illic exactissime fuse descripta sit omnis divini cultus ratio, quam Deus a fidelibus exigit: nulli hominum (quamvis apostolica dignitate pradito, ac ne ulli quidem angelo e ccelo demisso, ut divus Paulus loquitur) fas est aliter docere, quam jam pridem in sacris scripturis edocti sumus. Quum enim vetitum sit, ne quis Dei verbo quidquam aut addat aut detrahat, satis eo ipso declaratur sacram hane doctrinam omnibus suis numeris et partibus perfectam ac absolutam esse—Ibid. p. 13. Conf. Belg. Art. va. Cum certissimum sit, Deum sibi in genere humano, propter filium, et per eum, colligere ad vitam eternam ecclesiam voce doctrine, que scripta est in libris prophetarum et apostolorum: adfirmamus clare coram Deo et universa ecclesia in ccelo et in terra, nos vera fide amplecti omnia scripta prophetarum et apostolorum &c.—Ibid. p. 14. Conf. Sax. Art. 1. Sacram scripturam vyocamus eos canonicos libros veteris et novi Testamenti, de quorum autoritate in ecclesia nunquam dubitatum est. Hanescrip- turam credimus et confitemur esse oraculum Spiritus Sancti, ccelestibus testimoniis ita confirmatum ut si angelus de ccelo aliud predicaverit anathema sit....Sed, quod nonnulli sentiunt in hac scriptura non contineri omnem doctrinam, nobis ad veram et perpetuam salutem cognitu necessariam :...videtur facilius posse dici quam pro- bari.—Ibid. p. 15. Conf. Wirtemb. cap. xxx.... Mandavimus concionatoribus nostris ne quid deinceps populo pro concione proponant, quod non aut in divinis scripturis sit traditum, aut ex lis certum habeat fundamentum...Et certe...nihil christiana veritatis saneeque doctrine illi deesse poterit, qui totis viribus scripturam illam divinam consectari, et amplecti studuerit.—Ibid. p. 19. Conf. Suey. Art. 1. § 1.1
[2 Traditionem objiciunt, persecutionem objiciuat, falsum baptisma objiciunt : de solis Maximianistis ad omnia respondete. Quod enim majores eorum tradiderunt sanctos codices flammis, occultum esse arbitrantur: sed cum sacrilegio schismatis inquinatos in suis honoribus receperunt, hoe certe occultare non possunt.—Aucust, Opp. Paris. 1836-8. Tom. rx. col. 357. Contra Litt. Petil. Lib. 1. 27. ]
Aug. contra Petil. Lib. 1. C275
Apol. Steph. fol. 358. :
Nash in Christ his tears, p. 59. a.
Hist. David. Georg. Lindan. Lib. x. cap. 1.
Bullin. eon- tra Catabap. Lib. 1.
Test. Rhem. An. 1 Thess. Tybee
Stap. antid. Evang. in Lue. x. 16, Ῥ. 528,
Tract. de pro- priet. Mo- nach. ὁ. 4.
78 THE CATHOLIC DOCTRINE [ART.
and burnt the holy scriptures; and Pope Leo the X.', who termed the holy gospel a fable of Christ; and do the profane Atheists’.
Also to such as debase the credit and estimation of the holy scriptures; as David George? did; and both do the Papists*, who have an opinion, that the Scriptures of God are not sufficient to instruct mankind unto salvation; and the Anabaptists®, which deem not the holy Bible to be the word of God, with the Family of Love, in whose books nothing is more frequent than the terming of God’s reverend ministers and preachers Scripture-learned.
Also to them, which with God’s word do equal their own doctrines, injunctions, precepts, and traditions; as do the Papists. For of their doctrine say the Rhemists, “‘ Whatsoever the lawful apostles, pastors or priests of God’s church preach in the unity of the same church (meaning the new church of Rome), is to be taken for God’s own word.” To the same purpose, but more blasphemously, Stapleton®: “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.”
Whatsoever by the authority of the church is commanded, ought of all men to be esteemed as the very gospel, saith
[! See Bale’s Pageant of Popes (Eng. Transl.), Lond. 1574. Bk. vir. fol. 179. b.]
[2 Because some late writers of our side have sought to discredit the story of Judith, of Susanna, and Daniel, and of Bel and the Dragon, they think they may thrust all the rest of the Bible (in like manner) into the Jewish Talmud, and tax it for a fabulous legend.—Christ’s Teares over Jerusalem, by Tho. Nashe. Lond. 1593. ]
[5 ... et hance presentem revelationem, quam perfectionis spiritum vocat, multi- modis superare superiorum xtatum revelationes, et esse omnium rerum divinarum que revelande erant veluti complementum.—Hist. Dav. Georg. Daventr. 1642. p. 38.]
[* Docent catholic Christi ecclesia adversarii, verbum Dei solis sacrescripture limitibus esse comprehensum, finibusque inclusum: nee quicquam preterea pro verbo Dei christianis agnoscendum, quod non sacris in literis contineatur. Quod initio a veritate longe esse alienissimum demonstrabimus, veramque fidei Christiane regulam et credendi normam uecessario aliud esse constituendam, sicuti et hac- tenus a Patribus priscis, theologisque omnino omnibus, quam solam scripturam sacram.—Lindanus, Panopl. Evangel. Col. Agrip. 1560. Lib. 1. ¢. 1. p. 1.]
[5 Thomas Muncerus....docebat....scripturam externumque verbum non esse verum Dei verbum, sed solum testimonium veri verbi, &c.—Bulling. Adv. Anabapt- (Simler. Vers. Lat.) Tiguri. 1560. p. 1. b. Lib. 1. ¢. 1.]
[® Sicut Christo Judi, sic nos ecclesiw simpliciter credere debemus; non quidem sive vera doceat sive non, sed sive id nobis constet sive non,—Stapleton. Opp. Lut. Par. 1620. Tom. in. p. 163. Antid, Evang. in Luc. x. 16.]
a ee al
v1. | OF THE CHURCH OF ENGLAND. 79
abbot Trithemius? of popish precepts: and our English
Rhemists: “He, that despiseth the church’s or her lawful hore
pastors’ precepts, offendeth no less than if he contemned \.
God’s express commandments.” And of their traditions;
“Ἢρ, that refuseth ecclesiastical traditions, deserveth to be Stella in Lue. thrown out of the church among the heathen, as well as he
which refuseth the gospel,” saith Didacus Stella®, and the
council of Trent. With like affection of godliness, and reve- Coneil. Tid. rence, embrace we, and worship the books of the Old and
New Testament, and ecclesiastical traditions, saith the council?,
The like opinion have the Moscovites! of traditions. mise
To them, finally, are we adversaries, which above the Scrip- tures do prefer their own(1) inventions; as did the philosophers; whereof one said of Moses, that good man maketh a trim
discourse, but proveth nothing; and the Grecians, to whom
the gospel is foolishness: and (2) imaginations; as did the joohan”
Manichees", David George!®, and do the Turks, and Family @25:.”
of Love!3; (3) or traditions; as do the Papists, who more cruelly turkish
ap. 3. do punish the violaters of their own traditions and ordinances, Daa
than they do the breakers of God’s commandments: (4) or
[7 Quicquid ergo auctoritate ecclesie precipitur; tanquam evangelium ab omnibus habeatur.—Trithem. Opp. Mogunt. 1605. p. 728. De Propr. Monach. cap. 4. ]
[8 Non minus meretur inter ethnicos ejici qui ecclesiasticas traditiones recusat, quam qui evangelium recusat.—Stella in Luc. Lugd. 1583. Tom, τι. in. cap. x. fol. 20.]
[9 Sacrosancta cecumenica et generalis Tridentina synodus...omnes libros tam yeteris quam novi Testamenti, cum utriusque unus Deus sit auctor, nec non traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel ore tenus a Christo, vel a Spiritu Sancto dictatas, et continua successione in ecclesia catholica conservatas, pari affectu ac reverentia suscipit ac veneratur.—Concil. Harduin. Paris, 1714. Tom. x. col. 22. Conc. Trid. Sess. tv. ]
[9 They hold with the Papists, that their church traditions are of equal authority with the written word of God.—Russe Commonwealth, Lond. 1591. ς. 29.]
[ Καὶ ἀφ᾽ ἑαυτοῦ διανοηθεὶς, (ὁ Σκυθιανὸς) ἐπλάσατο ῥήματα τοιαῦτα, οὐκ ἀπὸ τῆς θείας γραφῆς εὑράμενος, καὶ Πνεύματος ἁγίου φθογγῆς, ἀλλὰ ἀπὸ λογισμῶν ἀνθρωπείας φύσεως τῶν δειλαίων padckwv.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 619. Adv. Her. Lib. 1. Tom. mu. Her. 66. Epiphanius speaks of Scythianus as the first originator of the Manichean heresy, which was afterwards more fully developed by Manes. ]
[2 See above, p. 78, note 4,]
[33 Articles gathered out of the books of H. N. and which are taught by the Family of Love. 1. Inprimis, that H. N. can no more err or miss the right, than Moyses, the prophets, or Christ and his apostles....8. Item, that his books are of equal authority with the holy scripture, and are written with the same spirit.— Displaying of the Fam. Lond, 1579. A. 6.]
80 THE CATHOLIC DOCTRINE [ART.
statutes, edicts, judgments, proclamations, &c., proceeding from the brain of man; as Machiavel doth, and his scholars,
Proposition II.
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 judgment with us, so in their public confessions! some have so accounted and judged of
Confess. Gal. them as we do.
Art. 11. Belg. Art, Iv,
Adversaries to this truth.
Therefore (to speak first of the canonical books of the Old Testament) much have they offended which either rejected trithem. ae 8}, or allowed but some of the books of the Old Testament:
uth ” of the former sort were the Severians?, Basilides, Carpo- Epiphan. ἢ . .
hae de bono crates?, and the Manichees!; are the Catabaptists®: of the erf. Lib.
cit, latter were sundry, whereof
Zuingl. Lib. ce
ae: Some received no more but only the five books of Moses; Ὁ. Whit. de ag the Sadducees®, cont, Betar Some, of all the books in the Old Testament, reject the
[1 See Coll. Conf. Lips. 1840. p. 329. Conf. Gall. Art. 1. and Ibid p. 361. Conf. Belg. Art.1v. The two lists of canonical books agree entirely with that in the Article. ]
[2 Vetus testamentum non suscipiunt, Trithem. de Script. Eccl. p. 8. § 8. In Fabric. Biblioth. Eccl. Hamb. 1718. ]
[5 The editor has been unable to verify these references. ]
[ἡ ... Quod et Manichzi non accipiunt, qui non solum omnes veteris instru- menti scripturas in ulla auctoritate non habent; verum etiam eas que ad novum pertinent Testamentum sic accipiunt, ut suo quodam privilegio, imosacrilegio, quod volunt sumant, quod nolunt rejiciant. — August. Opp. Paris. 1836-8. Tom. x. col. 1411. De Dono Persey. 26. ]
[5 In hoe aliquando fuistis, ut totum vetus instrumentum negaretis, &c....Verba eorum que hic tractamus, paulo diligentius expende. Paulus, inquiunt, docet anathema esse quicquid non in evangelio atque sermonibus apostolorum continea- tur. Vides ut aperte vetus instrumentum fastidiunt ?—Zuing. Opp. Tigur. 1545. Tom. 1. Lib. contr. Catabapt. pp. 10, 11.]
[5 Primi omnium Sadduewi nullas scripturas recipiebant, nisi quinque libros Mosis.—Whitak. Opp. Theolog. Genev. 1610. Tom. 1. col. 261. De 5. Script. Controv. 1. Quest. 1. 6. 3. Park. Soc. Ed. p. 30.]
vi. | OF THE CHURCH OF ENGLAND. 81
works of Moses, and namely his four last books; as the Rus. com. Moscovites’. τ ἢ
Some embraced the law only, and the prophets; as the Cyril. Cat Samarites®.
Some esteemed neither the law, nor the prophets; as the sae Appelleans®.
Some had in contempt the book of the Canticles; as Se- Beva in vita bastian Castellio!.
And some the Book of Job; as the Anabaptists". Whitak. de
S. Serip. con- tra Bellar. q. 1. ο. 3.
Proposition III.
The third and fourth Books of Esdras, the Book of Tobias, δε. be Apocrypha.
That divers, and namely these books mentioned, are Apocrypha, we are neither the first that said, nor they alone, which affirm the same. For so judge of them did the ancient
council at Laodicea!?, and do the churches reformed, and can. 59. 3 3
. . Conf. Gal. namely in France, and Belgia'. Att. 3.
Conf. Belg. Art. Iv.
[7 They will not read publicly certain books of the canonical scripture, as the books of Moses: specially the four last, Exodus, Leviticus, Numer, and Deutero- nomy, which they say are all made disauthentic, and put out of use by the coming of Christ.—Russe Commonwealth, c. 23.]
[8 Μετάβηθί μοι λοιπὸν ἐπὶ Σαμαρείτας ot, νόμον δεχόμενοι μόνον, προφή- Tas οὐκέτι καταδέχονται" οἷς ἀργὸν ἔοικε τὸ παρὸν ἀνάγνωσμα ποῦ ᾿[εζεκιήλ. προφήτας yap, ws ἔφην, οὐ déxovta, —Cyril. Hierosol. Opp. Paris. 1720. Catech. 18.]
[9 Legem et prophetas repudiat (Apelles).—Tertull. Opp. Lutet. 1634. p. 254. a. de Prescrip. Heret. 51.]
['° Domi vero Sebast. ille Castellio...indignatus quod suas ineptias in Gallica novi Testamenti versione Calvinus non probasset, eousque efferbuit, ut exotica quzdam docere non contentus, palam etiam Canticum Salomonis, tanquam impuram et obsecenam cantionem ex canone expungi juberet.—Beza, in Vit. Calvin. prefixed to Calvin. Opp. Tom. 1. Amstelod. 1671. ]
[{!! Jobi librum Anabaptiste hodie rejicere atque irridere dicuntur &c.—Whitak. Opp. Theol. Tom. 1. col. 261. De S. Script. Quest. 1. ce. 3, Park. Soc. Ed. p. 33.]
[3 Ὅτι οὐ δεῖ ἰδιωτικοὺς ψαλμοὺς λέγεσθαι ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνι- στα βιβλία, ἀλλὰ μόνα Ta κανονικαὰ τῆς καινῆς καὶ παλαίας διαθήκης.---(Ὅπο1]. Harduin. Paris. 1715. Tom. 1. col. 791. Concil. Laodicen. Can. 59. The 60th Canon contains a list of the canonical books, in which those of the Apocrypha are omitted. ]
[15 See above, p. 80, note 5.]
['* Differentiam porro constituimus inter libros istos sacros, et eos quos Apocry- phos vocant: utpote quod Apocryphi legi quidem in ecclesia possint, et fas sit ex illis eatenus etiam sumere documenta, quatenus cum libris canonicis consonants
6
[ ROGERS. |
82 THE CATHOLIC DOCTRINE [arT.
The adversaries unto this truth.
So that they are to be held, and taken heed of, as se- ducers, which upon the church would thrust either other men’s works and devices, not comprised in the Bible, as
would Kuseb; Fecl. Some, the new prophets, Barcobas and Barcolf, of Basi- ist. Lib. 1v. ., ο. 8. lides! the heretic. Bestel de Some, the manifestations of Marcion? the heretic. Hagdebareh- Some, the mysteries of Manes? the heretie.
i a Others, Esaias’ Ascensorium of Hierax‘ the heretic.
Others, the Gospel after the Egyptians, after St Andrew, St James the lesser, St Peter, St Bartholomew, the twelve Apostles, Barnabas, Nicodemus, Thaddeus.
The Canons of the Apostles, others.
Others, the acts of St Abdie, St Andreas, St Paul, Peter, Philip, Thomas.
Others, the Revelation of St Paul, Peter, Stephen, Thomas’.
Others, the books of the Anabaptists, of H. N., with popish legends, and the like. Concil. Trid. Or, the books Apocrypha, within the volume of the Bible;
Sess. 4, deer.
Epiphan.
de Can. Beant. at nequaquam ea est ipsorum autoritas et firmitudo, ut ex illorum testimonio ali- quod dogma de fide et religione christiana certo constitui possit—Coll. Conf. p. 362. Conf. Belg. Art. v1.] . [ Ὧν eis ἡμᾶς κατῆλθεν. ...... ᾿Αγρίππα Κάστορος ἱκανώτατος κατὰ Βασι- λείδου ἔλεγχος. ....- ἐκφαίνων δ᾽ οὖν αὐτοῦ Ta ἀπόῤῥητα φησὶν αὐτὸν εἰς μὲν
πὸ εὐαγγέλιον τέσσαρα πρὸς Tots εἴκοσι συντάξαι βιβλία" προφήτας δὲ ἑαυτῷ ὀνομάσαι Βαρκαββᾶν καὶ Βαρκωφ, x.t.'.—Euseb. Eccl. Hist. Cant. 1720. Lib. 1v. c.7. p. 145.]
[? This should rather be “the manifestations of Apelles the heretic,’ for the allusion is to him, in the passage of Tertullian which is doubtless intended. Habet preterea privatas, sed extraordinarias lectiones suas, quas appellat phaneroseis Phi- lumenes cujusdam puellz, quam quasi prophetissam sequitur.—Tertull. Opp. Lutet. 1634. p. 254.8. De Prescrip. Heret. 51.]
[5 Manichie, 1607. Statim autem inter discipulos de novo quodam et inaudito dogmate disputare ccepit—Magdeburg. Eccl. Hist. Basil. 1559, Χο. Cent. im. cap. x1. col. 295. ]
[* Βούλεται δὲ τὴν τελείαν αὐτοῦ σύστασιν ποιεῖσθαι ἀπὸ τοῦ ᾿Αναβατίκον *Hoatov x.t.\.—Epiphan. Opp. Paris. 1662. Tom.1. p. 711. ν. Ady. Her. Lib. rr. Tom. 11:}
[5 Most of these spurious writings are mentioned by Eusebius (Eccl. Hist. Lib. 1. c. 25. p. 118): ὧν οὐδὲν, he observes, οὐδαμῶς ἐν συγγράμματι τῶν KaTa διαδοχὰς ἐκκλησιαστικῶν τις ἀνὴρ cis μνήμην ἀγαγεῖν Elwoev.—See also Epi- phan. Opp. Tom. 1. p. 8006 .]
ees
v1] OF THE CHURCH OF ENGLAND. 83
as the Papists®, who therefore anathematize and curse so many as take them not for canonical.
Proposition IV. Of the New Testament all the books are canonical.
| Although some of the ancient fathers and doctors ac-
ἱ cepted 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 haye, and do receive and allow of them, as for that the Holy Spirit in our hearts doth testify that they are from God. They carry a sacred, and divine authority with them, and they do also agree in all points with the other books of God in the Old Testament.
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,
Holin. \ and our Matthew Hamant’. Chion, fol. Ἢ Such, as allowed part, but not the whole New Testament ;
a and these were of divers sorts: whereof rr Some allowed of the evangelists, only Matthew, as the Bus, Lib. ur, ‘ o . πον Cerdonitess, and Ebionites®; others only Luke, as_ the tren’ τᾶν. τ,
ο. 20
------
[56 After including the apocryphal books in the list of the canonical scriptures, the council proceeds: Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri vulgata Latina editione habentur, pro sacris et canonicis non susceperit, et traditiones pradictas sciens et prudens contempserit, anathema sit.—Concil. Harduin. Paris. 1714. Tom. x. col. 23, Concil. Trident. Sess. 1v. Decret. de Canon. Script. ]
[7 Holinsh. Chron. Lond. 1587. Vol. 11. fol. 1299. ]
[8 This is not stated by Eusebius. In the place referred to he is speaking of the Ebionites, who he says only acknowledged the gospel] aecording to the Hebrews.— Eccles. Hist. Cant. 1720. p. 121. Lib. 111. c. 27.]
[9 Solo autem eo, quod est secundum Mattheum, evangelio utuntur (Ebionzi).— Tren. Adv. Her, Oxon. 1702. p. 102. Lib. 1. ο. 26.]
i- 6—2
Dein call
Tren. ibid. Ibid. Lib. rrr. 11
ο. 1]. August. Lib. de util. cred. Euseb.
Tren. Lib. 111. e. 12.
Theodor. arg. in Epist. Pauli ad Titum. Althemer.
in ec. 6. Epist. Ja.
Wigand. Syntag. Lib. v.
See Whitak. against W. ainolds, ¢.
"
Ἵ
Lib. de 600. error. Pontif.
84 THE CATHOLIC DOCTRINE [arT.
Marcionites'; others only John, as the Valentinians’.
Some accepted only the Acts of the Apostles, as the Tatians; others, of all other books rejected the said Acts, as the Manichees3, and the Severites‘.
Some, of St Paul’s epistles, took the Epistles unto Timo- thy and Titus only to be canonical, as Marcion® the heretic.
Some, as apocryphal, refused the Hpistle unto Philemon®: others the Epistle unto the Hebrews, the Epistle of St James, as Althemerus’; others, the first, and second Kpistles of John, with the Epistle of Jude, as Wigandus®; others, the Epistle unto the Hebrews, of James, the two last of John, and of Jude, as cardinal Cajetane®.
Some rejected the book of St John’s Revelations, or the Apocalypse, as Heshusius!?: we are also against them which
{? See below, note 5.]
[3 Hi autem, quia Valentino sunt, eo quod est secundum Johannem plenissime utentes &c.—Ibid. p. 190. Lib. mr. ο. 11.}
[8 Nihil mihi videtur ab eis impudentius dici....quam scripturas divinas esse corruptas...Sienim dicerent eas 5101 penitus accipiendas non putasse...esset utcunque tergiversatio eorum rectior, vel error humanior. Hoc enim de illo libro fecerunt qui Actus Apostolorum inscribitur.—August. Opp. Paris. 1836-8. Tom. vur. col. 103. De Util. Cred. 7.}
{* Χρῶνται μὲν οὖν οὗτοι νόμῳ Kat προφήταις, Kai εὐαγγελίοις, ἰδίως ἑρμηνεύοντες τῶν ἱερῶν Ta νοήματα γραφῶν βλασφημοῦντες δὲ Παῦλον τὸν Ἀπόστολον, ἀθετοῦσιν αὐτοῦ τὰς ἐπιστολὰς, μὴ δὲ τὰς πράξεις τῶν Ἀποστο- λῶν KaTadexonevot.—Euseb. Eccl. Hist. Lib. rv.c. 29. p. 193.]
(° Marcion, et qui ab eo sunt, ad intercidendas conversi sunt scripturas, quasdam quidem in totum non cognoscentes, secundum Lucam autem evangelium, et epi- stolas Pauli decurtantes, hec sola legitima esse dicunt, que ipsi minoraverunt.— Tren. Adv. Har. Lib. 11. 6. 12. Ὁ». 198. 2.]
[5 The editor has been unable to verify this reference. }
{7 This work has not been met with. |
[5 Jude epistolam etiam hec arguunt non esse genuinam, quod non apostolum sed servum &c.—Wigand. Syntagma, Basil. 1585. Pars τι. p. 393.]
[2 Was not Cajetane a pillar of your church ?...Doth not this famous cardinal of Rome set down in plain words that “the author of the epistle to the Hebrews doth gather insufficient arguments to prove Christ to be the Son of God: that the second and third of John are not canonical scripture: that the epistle of Jude is apocry- phal...and namely of S. James’ epi. that the salutation is profane, having nothing of God nor of Jesus Christ !—Whitaker’s Answer to M. Rainolds’ Refuta- tion. Lond. 1585. cap. 1. p. 7.]
[5 Manifestus et non tolerandus error est, quod pontificii suo arbitrio sacra scripture canonem dilatant...et quos libros orthodoxi Patres libero judicio a canonica scriptura Spiritus Sancti separarunt, apostolicis literis adaquant, videlicet Tobiam &c....Apocalypsin Johannis.—Heshusius, Sexcenti Errores, &c. Francof. ad Meen. 1585. I. Loc. de Saer. Scrip. p. 5. It does not seem however that Heshu- sius himself questioned the canonicity of the book, as he twice refers to it in his preface. |
νι. OF THE CHURCH OF ENGLAND. 85
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, tren. τά. which concerned either the divinity or humanity of our “” ~ Saviour Christ.
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*2, who scrape out whatsoever they find au. των. touching the passion of Christ, alleging how it was added pur- jv.” Τα posely by the Jews in derision of Christians.
ArticLe VII. Of the Old Testament.
(1) The Old Testament is not contrary to the New. For both in the Old and New Testament everlasting life is offered to mankind by Christ,.who is the only Mediator between God and man, being both God and man. (2) Where- fore they are not to be heard, which feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching (3) ceremo- nies and rites, do not bind Christian men, (4) nor the civil precepts thereof ought of necessity to be received in any com- monwealth; yet, notwithstanding, (5) no Christian man whatsoever is free from the obedience of the commandments which are called moral.
['! Et super hac, id quod est secundum Lucam Evangelium circumcidens, et omnia que sunt de generatione Domini conscripta auferens, et de doctrina sermonum Domini multa auferens, in quibus manifestissime conditorem hujus universitatis suum Patrem confitens Dominus conscriptus est; semetipsum esse veraciorem, quam sunt hi, qui evangelium tradiderunt, apostoli, suasit discipulis suis; non evangelium, sed particulam evangelii tradens eis. Similiter autem et apostoli Pauli epistolas abscidit, auferens quecunque manifeste dicta sunt ab apostolo de eo Deo, qui mundum fecit, quoniam hic Pater Domini nostri Jesu Christi, et quecunque ex propheticis memorans apostolus docuit, prenuntiantibus adventum Domini.—Iren. Ady. Her. p. 104. Lib. 1. ο. 29.]
[13 Inter sacras literas habent nostra evangelia, que vocant Ingil, sed ex 118 decerpunt et adimunt passionem Christi, dicentes, eam in irrisionem Christianorum a Judzis adjunctam esse.—Aule Turcice &c. Descriptio, Basil. 1577. Lib. 11. p. 50. J
Acts iii. 25.
Gal. iii. 8, 16. Gen. xxii. 18.
Matt. xvi. 16.
Acts xiii. 39, Psal. ii. 7.
Heb. ii. 14, 15, 16.
Matt. ii. 1. Mice. v. 2.
Matt. i. 23. Esa. vii. 14.
Matt. ii. 11. Esa. Ix. 6.
Matt. xxi. 1. Zech. ix. 9.
Luke xxii. 47.
Zech. xi. 12, Acts viii. 33. 1 Cor. xv. 3. 1 Pet. ii. 24. Esa. liii. 5. Acts ii. 24,
3l. 1 Cor. xv. 4.
86 THE CATHOLIC DOCTRINE [ART.
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 obe-
dience of the law moral.
Proposition I. 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. m., hath been declared) is offered unto mankind for his eternal salvation by them both. For
We learn that there is one, and no Christs more, in the New; and we learn the same in the Old.
That Christ is the Son of God in the New; we learn the same in the Old.
That Christ is very Man in the New; we learn that he should be so from the Old.
That Christ was born at Bethlehem in the New; we learn that he should be so from the Old. |
That Christ was born of a virgin in the New; we learn that he should be so from the Old.
That Christ was honoured of wise men in the New; we learn that he should be so from the Old.
That he rode upon an ass unto Jerusalem, from the New; we learn that he should so do from the Old.
That he was betrayed in the New; we learn that he should be so from the Old.
That he suffered not for his own, but for our transgressions, in the New; we learn that he should so do from the Old.
In the New that he rose again from the graye; from the Old, that he should so do.
vil. | OF THE CHURCH OF ENGLAND. 87
And in the New, that he ascended into heaven; and in Matt. xii. 40
Psal. xvi. 10. the Old, that he should so do. Jonasi. 17. ὅς Ephes. iv. 8. Psal. 1xviii. 18. The adversaries unto this truth.
We are then adversaries to all them which reject, as of no reckoning, the Old Testament; as did both old heretics, as Basilides, Carpocrates, and the Manichees!; and the new Libertines?, who say the Old Testament is abrogated. Arve
P
Bulbing, cont. Anab. Lib. lil. ce. 14.
Proposition II.
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.
St Paul saith,
Brethren, I would not have you ignorant that all our 1 σον. χ. 1. fathers were under the cloud, and all passed through the Red Sea; and did eat the same spiritual meat; and did all drink 3, 4. the same spiritual drink ; (for they drank of the spiritual rock that followed them; and the rock was Christ).
By faith Noe was made heir of the righteousness which Ποὺ. xi. 7. is by faith.
By faith Moses, when he was come to age, refused to be mia. 94, 95, called the son of Pharaoh’s daughter, and peheae rather ἰο suffer adversity with the people of God, than to enjoy the pleasures.of sin for a season; esteeming the rebukes of Christ greater riches than the treasures of Ee gypt: for he had re- spect unto the recompense of the reward, &c.
All these through faith obtained good report, and received !i4. %, 40. not the promise; God providing a better thing for us, that they without us should not be made perfect.
[} See page 80, note 8.7
[32 Sexto et ultimo loco inter abominandos Anabaptistas eos statuimus, qui vetus Testamentum rejiciunt, qui testimonia que ex illo adducuntur ad declaranda et con- firmanda dogmata christiane fidei, aut ad errores et falsa dogmata refutanda non recipiunt, et aiunt, Testamentum vetus abrogatum esse, quod Paulus doceat, Hebr. vii. Mosem item habere tectam et velatam faciem.—Bulling. Adv. Anabapt. Tiguri. 1560. Lib. 1. cap. xv. p. 74.]
7
88 THE CATHOLIC DOCTRINE [aRT.
John viii. 56, Abraham rejoiced to see my day. Abraham above hope om" believed under hope, that he should be the father of many nations, eee 10. Of which salvation the prophets have inquired and searched. This truth was never doubted of in the church of God, Helv. 11.e. and publicly acknowledged by some confessions}.
13 Saxon. Art. 111.
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 tem- poral, and not for spiritual; and if for spiritual, yet not for
Psal. ii1. eternal happiness; as did many of the Jewish atheists, and
Actsxxiii, 28. Sadducees, and do the Family of Love, which make the promises of happiness by temporal blessings to be accom- plished in this transitory life.
Hence H. N.? very strangely allegorizeth of the land of promise, when he calleth it, The good land of the upright, and concordable life; and saith that The lovely being or nature of the love is the life, peace, and joy, mentioned Rom. xiv. 6; and the land of promise, wherein honey and milk floweth,
In his book spoken of Exod. il. a. xiii. a. Deut. viii. Ὁ. This and more ἘΣ Ὁ enloe, δὲ great deal to this effect hath H. N.
$10, & Ὁ. 25.
δ 4,
Proposition IIT. ©
Christians are not bound at all to the observation of the Judaical ceremonies.
The proof from the word of God.
That neither the whole law ceremonial of the Jews, nor any part thereof, is necessarily to be observed of us Christians,
[! ... certissimum est, eos qui ante legem et sub Jege fuerunt, non omnino destitu- tos fuisse evangelio. Habuerunt enim promissiones evangelicas insignes, &c....Ha- buerunt autem veteres non tantum externas vel terrenas, sed spirituales etiam coelestesque promissiones in Christo.—Harmon. Conf. Geney. 1581. pp. 124, 5. Conf. Hely. Post. c. xiii. Ut autem beneficia hujus Mediatoris nota essent generi humano, et nobis applicarentur, edita est promissio statim initio post lapsum primorum parentum, &c.—Ibid. p. 129. Conf. Saxon. Art. m1. ]
[2 But as long as they dwell in the horrible confused land, they understand not that they are decayed and corrupted, nor yet that they have missed the true entrance to the good land of the upright and concordable life, &c.—H. N. Spiritual Land of Peace, cap. xviii. 10. p. 92. For the same lovely being of the love, is the life, peace (Rom. xiv. b.), and joy, and the land of promise (Exod. 111. a. xiii, a3 Deut. vill. b.), wherein honey and milk floweth.—Ibid. cap. xxv. 4. p. 40. b.]
vil. | OF THE CHURCH OF ENGLAND. 89
the holy scripture teacheth us by Peter’s vision, the apostles’ actsx. 13. Acts xv. 24,
decree, and by the doctrine of St Paul. ae,
του 3 i x div. 10,
As all believe, so some churches* publicly acknowledge andiv; 10. the same. Te
Conf. Gal.
Art. XXIII.
F τ Belg. Art. Errors and adversaries to this truth. see
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, Aets xv. 1,2. the Cerinthians‘, the Ebionites®, and is of the Jews, Arme- gucep,
. . : Tren. Lib. 1. nians, and Family of Love®: the latter is an error of our ο΄
5 H.N. Evang.
home Sabbatarians. For, say they, ©. 13, sect. 4 The sabbath was none of the ceremonies which were Ὁ. 8.sap. justly abrogated at the coming of Christ. Book, p. 11.
When all Jewish things have been abrogated, only (be via. p. 2». their very words) the sabbath hath continued still in the church in his [own] proper force, that it might appear that it was of a nature far differing from them.
Whereas all other things were so changed, that they were iia. p. 41. clean taken away, as the priesthood, the sacrifices, and sacra- ments, this day (meaning the sabbath-day) was so changed,
[5 Credimus omnes legis figuras adventu Jesu Christi sublatas esse, quamvis earum veritas et substantia nobis.in eo constet, in quo sunt omnes implete.—Harmon. Confess. p. 129. Conf. Gall. Art. xxi1r, Credimus omnes ceremonias et figuras legis, omnes denique umbras cessasse, Christi adventu: adeo ut earum quoque usus inter Christianos jam tolli abolerique debeat.—Ibid. Conf. Belg. Art. xxv. ]
{4 This opinion is not attributed to Cerinthus by Eusebius. But see Hieron. Epist. in Opp. August. Par. 1836-8. Tom. 1. col. 260. Si hoc verum est, in Cerinthi et Ebionis heresim delabimur, qui credentes in Christum propter hoc solum a patribus anathematizati sunt, quod legis ceremonias Christi evangelio miscuerunt. ]
{° Apostolum Paulum recusant (Ebionzi) apostatam eum legis dicentes...et circumciduntur, ac perseverant in his consuetudinibus, que sunt secundum legem, uti et Hierosolymam adorent, quasi domus sit Dei.—Iren. Adv. Her. Oxon. 1702. p. 102. Lib. 1. c. 26.]
[5 Forthis same Messias or anointed, is the sabbath-day (Exod.xx. b.; Deut. v.b.), which the Lord hath commanded to be always had in remembrance that we (when the same cometh) might rest therein and hallow or sanctify the same: wherein the law, the service of the priesthood of Aaron, out of Levi, and the elders’ testament, doth cease (Heb. vii. 8. b.), and hath accomplished his service. For the same anointed which cometh at that time (Act. i. b.; Phil. iii. c.) out of heaven, with his anointing of the holy Ghost; in the spirit, and is the very-like-being (Col. 1. b.; Heb, i. a.) of the godhead itself, he is a priest (Ps. cx. a.; Heb. v. vi. vii. Ὁ. ix. Ὁ. x. b.) of the most highest, higher and greater of dignity than Aaron, &c.—H. N. Evang. Regni. Lond. 1652. p. 69. cap. xiii. ὃ 4,5. See also Ibid. § 8, 9.]
ἡδ...
90 THE CATHOLIC DOCTRINE [arT.
that it yet remaineth: which sheweth, that though all the other were ceremonial, and therefore had an end, this (sabbath) [only] was moral, and therefore abideth still.
ail ce The commandment (of sanctifying every seventh day, as in the Mosaical Decalogue) is natural, moral, and perpetual (is their doctrine’.)
Proposition IV. {
The judicial laws of the Jews are not necessarily to be received, or established in any commonwealth.
The proof from God’s word.
rail The truth hereof appeareth by the apostles’ decree ; which sheweth whereunto only the primitive church necessarily was tied.
ate By the apostles’ doctrine, which enjoineth Christians to
2g yield obedience unto the ordinances of their lawful governors and commanders whosoever.
ee suo, By the apostles’ example, and namely of the blessed
Asis xxv. 11, St Paul, who took benefit, and made good use of the Roman
τῷ and imperial laws.
Adversaries unto this truth.
This truth neither is, nor ever was, oppugned by any church. Only among ourselves some think us necessarily tied unto all the judicials of Moses; as the Brownists?. For
Tego they say, The laws judicial of Moses belong as well unto Christians as they did unto the Jews.
1 Reply, Others, that we are bound, though not unto all, yet unto Anatom, of some of the judicials; as holdeth T. C.*, and Philip Stubs‘. Part. Ὁ. b.
[ἢ Nic. Bownde’s Doctrine of the Sabbath, Lond. 1595. Book 1. pp. 11, 20, 41, 7.]
[? But the statutes and judgements of God which are delivered and expounded unto us by his holy prophets, endure for ever; the pure wisdom, the upright justice, the true exposition and faithful execution of his moral law: which laws were not made for the Jews’ state only (as Mr Calvin hath taught) but for all mankind, especially for all the Israel of God, from which laws it is not lawful in judgement to vary or decline either to the one hand or to the other.—Barrow’s Discovery of the False Church, 1590. p. 96. ]
[2 There are also civil punishments, and punishments of the body likewise, appointed by the word of God, in divers places in Exodus. He that sacrificeth to other gods, and not to the Lord alone shall die the death....The execution of this
vu. | OF THE CHURCH OF ENGLAND. 91
Proposition V.
No Christian man whosoever is freed from the obedience
of the law moral.
The proof from God’s word.
Think not that I am come to destroy the law or the pro- Matt. v.17, phets: Iam 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 80, shall be called the least in the kingdom of heaven, &c.
If thou wilt enter into life, keep the commandments, &e. matt. xix. Thou shalt not kill; Thou shalt not commit adultery; Thou oe shalt not steal; Thou shalt not bear false witness; Honour thy father and thy mother.
Do we make the law of none effect through faith ? God rom. iii. 31. forbid: yea, we establish the law. Circumcision is nothing, 1 cor. vii 19. and uncircumcision is nothing, but the keeping of the com- mandments of God. The public confessions of the churches art. xxi. of God in France’ and Belgia agree with this doctrine. ἜΝ
law appeareth in the Chro. by king Asa, who made a law, that all those that did not seek the Lord should be killed. And thus you see the civil punishment of contemners of the word and prayers.—Cartwright, First Reply, p. 28. ...Although the judicial laws are permitted to the discretion of the prince and magistrate, yet not so generally as you seem to affirm, and as I have oftentimes said, that not only it must not be done against the word, but according to the word and by it.—Ibid. p. 86. See also Second Reply, 1575. p. 95.]
δ [* S. What kind of punishment would you have appointed for these notorious bloody swearers? P. I would wish (if it pleased God) that it were made death: For we read in the law of God, that whosoever blasphemed the Lord, was presently stoned to death, without all remorce. Which law judiciul standeth in force to the world’s end.—-Stubs’ Anatomie of Abuses, Lond. 1585. p. 82.]
[> Legis tamen doctrina et prophetis nobis utendum est, tum ad vitam nostram formandam, tum ut eo magis in promissionibus evangelicis confirmemur.—Harm. Conf. p. 129. Ex Gall. Conf. Art. xxur. Interim tamen manet nobis illarum [se. ceremoniarum legis] veritas et substantia in Christo, in quo omnes implete fuerunt. Ideoque legis et prophetarum testimoniis adhuc utimur, ut nos ipsos in evangelii doctrina confirmemus: et omnem vitam nostram honeste ad Dei gloriam juxta ipsius voluntatem, componamus.—Ibid. Ex Belg. Conf. Art. xxv.]
Ae
Aug. contra Faust. Epist. xi. and Ixxiv.
Bredwell de- tect. p. 119.
Sim. Pauli meth. par. 2. de lege Dei, pag. o4.
Bannister’s error.
92 THE CATHOLIC DOCTRINE [ART.
The errors and adversaries unto this truth.
Whereby are condemned, as most wicked and unsound, the opinions
Of the Manichees!, who found fault with the whole law of God as wicked, and proceeding not from the true God, but from the prince of darkness.
Of Brownist Glover?, whose opinion was, That love now is come in the place of the ten commandments.
Of Johannes Islebius, and his followers, the Antinomies3, who will not have God’s law to be preached, nor the con- sciences of sinners to be terrified and troubled with the judgments of God.
Of Bannister* (among ourselves) who held, how it is utterly evil for the elect so much as to think, much less to speak or hear of the fear of God (which the law preacheth).
ArticLte VIII. Of the three Creeds.
(1) The three Creeds, Nicene Creed, Athanasius’ Creed, and that which ts commonly called the Apostles’ Creed, ought thoroughly to be received and believed. For (2) they may be proved by most certain warrants of holy Scrip- ture.
The propositions.
1. The Nicene, Athanasian, and Apostolical Creeds ought to be received and believed.
[ Unde autem tibi videtur legem Moysi nihil a Paganismo distare ?—August.Opp. Par. 1836-8. Tom. vit. col. 461. Cont. Faust. Lib. xvr. c. 10. Cf. etiam Libb. xvir-x1x. Non quod Legem juxta Manicheum...destruamus.—lIbid. Tom. 1. col. 262. Epist. 75. al. 11. Legem per famulum Dei Moysem datam, non a vero Deo dicunt (Manichzi), sed a principe tenebrarum.—lIbid. col. 1289. Epist. 236. al. 74.]
[3 Bredwell’s Detection, London, 1568. p. 119.]
[2 Clamores et furores Antinomorum de tollenda legis doctrina ex ecclesia, &c.— Sim. Paul. Method. Sec. Pars, Magdeb. 1573. De Lege Dei, p. 54. b. Cf. p. 2.b. disputatio...ab Islebio mota, &c.]
[* This work the editor has been unable to meet with. ]
Se”
Viti. | OF THE CHURCH OF ENGLAND. 99
2, The three Creeds, viz. the Ni., Athan., and of the Apostles, may be proved by the holy scripture.
Proposition I.
The Nicene, Athanasian, and Apostolical Creeds, ought to be received and believed.
This proposition the churches of God, both anciently and in these days®, do acknowledge for true.
The adversaries unto this truth.
Therefore much out of the way of godliness are they, which term the Apostles’ creed, a forged patchery; as Barrow doth®: and Athanasius’, Sathanasius’ creed; so did Gregorius Paulus? in Polonia, and the new Arians® and Nestorians in Lithuania.
Myself, some twenty-eight years ago, heard a great learned man, whose name upon another occasion afore is expressed (to whose acquaintance 1 was artificially brought), which in private conference between him and myself termed worthy Zanchius a fool, and an ass, for his book De Tribus Elohim, which refuteth the new Arians; against whose founders the creeds of Athanasius and Nicene were devised. Him attentively I heard, but could never since abide for those words; and indeed I never saw him since.
[5 Quecunqgue de incarnationis Domini nostri Jesu Christi mysterio, definita sunt ex scripturis sanctis, et comprehensa symbolis ac sententiis quatuor primarum et prestantissimarum synodorum, celebratarum Nicew, Constantinopoli, Ephesi et Chalcedone, una cum beati Athanasii Symbolo,...credimus corde synecero, &c.— Harm. Conf. vr. p. 103. Conf. Helv. Post. c. xi. Quamobrem etiam tria illa symbola, nempe Apostolicum, Nicenum et Athanasianum, idcirco approbamus, quod sint illi' verbo Dei scripto consentanea.—Ibid. 1. p. 11. Conf. Gall. Art. v. Itaque libenter tria iila symbola hic recipimus, nempe Apostolorum, Nicenum et Athanasii.—lbid. 1. p. 38. Conf. Belg. Art.1x. Et hee ipsa symbola (sc. Apost. Nic. et Athan.), et eorum nativam sententiam sine corruptelis semper constanter amplexi sumus, et Deo juvante, perpetuo amplectemur. —Ibid. 1. p. 14. Conf. Saxon. 1.]
[5 Barrow’s Discovery of the False Church. 1590. p. 76. ]
[7 In Polonia...Gregorius Paulus...tres esse Deos, symbolum Athanasii esse Sathanasii, &c.—Genebrard. Chronograph. Lugd. 1609. Lib. 1v. p. 746. ]
[8 In Lituania sunt multi Arriani et Nestoriani...qui vocant...symbolum non Athanasianum, sed Sathanasianum, &c.—Surius, Comment. Brey. Rer. Gest. &c. Colon 1574. p. 251.]
Conf. Helv. iM. 6. 1].
Gal. Art. v. Belg. Art. 1x. Saxon. Art. I.
Bar. dis. p. 76.
Genebr. Lib. IV. p. 1158.
Surius, Chr. pag. 329,
04 THE CATHOLIC DOCTRINE [ ART.
Proposition 11.
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, who! we are to believe is for
Deut. vi. 4. essence but one, in persons three, viz. the Father, the 1 Cor, viii. 4. Creator ; the Son, the Redeemer; the Holy Ghost, the Sanc-
Eph. iv. 5, 6.
Natt. it-17- tifier. Next of the people of God, which we must think and
Ps exxxiv., believe is,
Romi ὙΠῸ holy and catholic Church.
Eph. 11. 16, The communion of saints,
coe Pardoned of all their sins,
pei 34, And appointed to arise from death, and to enjoy eternal
δ, life, both in body and soul.
Esa. liv. 2. 4
Ps.]xxxvii.4. Actsi.8,&e. Eph. ii.14. Rev. v.9. Eph.iv.15. 1Cor. x.16. Heb. x. 9ὅ. 1 ΤΣ ee a ἮΝ Matt, xvill. 293, &e. Col. ii. 13. Joh. ν. 28. 1 Cor. xv. Phil. iii, 21. Joh. vi. 39. 1 Pet. i. 4.
Adversaries unto this truth.
Therefore we are enemies to all adversaries of this doc- trine, or any whit of the same in them comprised, whether they be Atheists, Jews, Sadducees, Ebionites, Tritheites, Anti-Trinitarians, Apollinarians, Arians, Manichees, Nestorians, Origenians, ‘Turks, Papists, Familists, Anabaptists, or who- soever.
ArticLe IX, Of Original, or Birth-sin.
(1) Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk ;) but (2) it is the fault and corruption of the nature ef every man, that naturally is ingendered of the offspring of Adam, whereby man ts very far gone from original righteousness, and is? inclined to
[' whom, 1607.] [2 So 1607 and 1633, And is of his own nature inclined &e., 1 75.]
1x. } OF THE CHURCH OF ENGLAND. 95
evil, so that the flesh lusteth® against the spirit ; and there- fore in every person born into the world, it deserveth God's wrath and damnation, (3) And this infection of nature doth remain, yea in them that are regenerated, whereby the lust of the flesh, called in Greek φρόνημα σαρκὸς, 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 and are baptized, 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, &c.
3. Original sin remaineth in God his dear children.
4, Concupiscence, even in the regenerate, is sin.
Proposition I. 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, Rom. v. 1. partly by the subtle suggestions of the devil, partly through Gen. tit his own freewill; and the propagation of Adam his corrupted nature unto his eed and posterity.
Except a man be born again, he cannot see the kingdom Jon. iii. 8. of God, saith our Saviour Christ. As by one man sin entered Rom. v. 12. into the world, and death by sin, and so death went over all men: forasmuch as all men have sinned, saith St Paul. As 1 Pet. ii. 9. new-born babes, desire the sincere milk of the word, that ye may grow thereby, saith St Peter. And St James, Of his Jamesi. 18. own will begat he us with the word of truth, that we should be as the first-fruits of his creatures. And the forementioned Apostle Paul again, You that were dead in trespasses and Eph. ii. 1, 8, sins, &c., and were by nature the children of wrath, as well ~ as others. But God, which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, &c.
[3 Lusteth always against &c., 1675.]
Matt. xii. 34. Rom viii. 7. 1 Cor. ii. 14. 1 John iii. 1, & v. 19, 20. Matt. v. 19. Acts vil. 39, & xv. 9. Rom. i. 21. James i. 13, 14.
Matt. xv. 19. 1 John iii. 21. Rom. i. 18. Col. iii. 5, 6. John viii. 24. Rom. v. 12. James i. 15. Rom. v. 18. Conf. Helv. 1. Art. viii. & Il. c. 8. Basil. Art. 11. Bohem. ec. 4. Gal. Art. Lx. KI:
KV.
August. Art. 1. Saxon. Art. 11.
96 THE CATHOLIC DOCTRINE [ ART.
The subject thereof is the old man, with all his powers, mind, will, and heart. For in -the mind there is darkness, and ignorance of God, and his will: and in the will, and heart of man there is concupiscence, and rebellious affections against the law of God.
And the effects of this birth, or original sin, are first actual sins; and they both inward, as ungodly affections; and outward, as wicked looks, profane speech, and devilish actions ; next, an evil conscience, which bringeth the wrath of God, death, and eternal damnation.
All churches of God believe this, and some in their public confessions! testify so much.
[ Atque hee lues, quam originalem vocant, genus totum sic pervasit, ut nulla ope ire filius inimicusque Dei nisi divina per Christum curari potuerit.—Harm. Conf. Sect. 1v. p. 72. Conf. Helv. Prior. Art. vir. Fuit homo ab initio a Deo conditus ad imaginem Dei, &c....sed instinctu serpentis et sua culpa a bonitate et rectitudine deficiens, peccato morti variisque calamitatibus factus est obnoxius. Et qualis factus est lapsu, tales sunt omnes qui ex ipso prognati sunt: peccato, inquam, morti, vari- isque obnoxii calamitatibus.—Ibid. p. 67. Conf. Helv. Post. cap. vir. Confitemur hominem ab initio secundum Dei imaginem...integre factum. Est autem sua sponte lapsus in peccatum: per quem lapsum totum humanum genus corruptum et damnationi obnoxium factum est.—Ibid. p. 72. Conf. Basil. Art. 11% Homo... mandatum Dei transgressus est in eo, quod diabolo et mendacibus verbis hujus ob- temperavit &c.... atque ita tam se quam genus suum in peccatum et mortem, omnis- que generis in hoc vita miserias, et poenas insuper eternas precipitavit.—Ibid. p. 74. Conf. Bohem. cap. 1y. Credimus hominem, creatum purum et integrum et imagini Dei conformem, sua ipsius culpa excidisse a gratia quam acceperat... adeo ut ipsius natura sit prorsus corrupta, et... omnem illam integritatem, sine ulla pror- sus exceptione, amiserit.—Ibid. p. 77. Conf. Gal. Art. 1x. Credimus hoe vitium esse vere peccatum, quod omnes et singulos homines, ne parvulis quidem exceptis adhue in utero matrum delitescentibus, eternz mortis reos coram Deo peragat.— Ibid, Art. xr. Credimus Adami inobedientia peccatum quod vocant originis, in totum genus humanura sparsum, et effusum fuisse. Est autem peccatum originis corruptio totius nature et vitium hereditarium, quo et ipsi infantes in matris utero polluti sunt, &c.—Ibid. p. 79. Conf. Belg. Art. xv. Item docent quod post lapsum Adz, omnes homines naturali modo propagati nascentes habeant peccatum originis Intelligimus autem peccatum originis ... reatum, quo nascentes propter Ade lapsum rei sunt ire Dei et mortis eterne: et ipsam corruptionem humane nature propaga- tam ab Adam.—Ibid. p. 80. Conf. Aug. 1540. Art. 11. Item docent, quod post lapsum Ada omnes homines secundum naturam propagati nascantur cum peccato, hoc est sine metu Dei, sine fiducia erga Deum, et cum concupiscentia.—Ibid. Conf. 1531. Dicimus omnes homines post lapsum primorum parentum, qui nascuntur ex commissione maris et feminw, nascentes secum afferre peccatum originis, &c.... Hos defectus et hane totam depravationem dicimus esse peccatum, non tantum poenam peccati, &c.—Ibid. p. 85. Conf, Sax. Art. mu. ]
re; | OF THE CHURCH OF ENGLAND. 97
The errors and adversaries unto this truth. Thus armed with authority, and forces from the word of God, and assisted with the neighbour churches, we offer battle, 1. To the Jews?, Carpocratians?, and Family of Love’, Frier Laur.
a Villavin- who flatly deny there is any original sin. cenee cee 2. To the Papists, which say, that Gen: Τρ, Original sin is of all the least sin, and less than any Strom. Lib’
venial sin. Display a
Original sin is only the debt of punishment for the sin ae
of Adam, and not his fault. Original sin is not properly sin. All this hath Ruardus tapp. tract.
de Pee. Orig.
Tapperus!, Such as are infected only with original sin are free pn. aquin. . . 5 Lib. tv. dist. from all sensible punishment’. 16, q. 1. Art. . Il. 3. To Florinus, and Blastus®, who make God the author Conf. Helv. < 11. C. 6, CX of sin. Iren.
4. To the Sabbatarians among us, who teach, that the sab. Doct. r. life of Ged in Adam before his fall could not continue Το without a sabbath?.
The sabbath was ordained before the fall of Adam®, and tia. that not only to preserve him from falling, but also that
[? These references the editor has been unable to verify. ]
[52 The passage meant is perhaps this: They hold that they ought not to say David’s Psalms as prayers; for they are righteous and without sin.—Displaying of the Fam. &c. Lond. 1579. H. 8. b.]
{* Ideo docet idem beatus Thomas... Quod peccatum originale quamvis maxi- mum sit malum, quia totius nature corruptio, minimum tamen est peccatum, et minus minimo peccato venialii—Tapp. Opp. Colon. 1582. Tom. 1. Art. τι. p. 40. Ὁ. Quidam putant originale peccatum esse reatum poene pro peccato primi hominis, id est, debitum vel obnoxietatem qua addicti sumus poenz temporali et eterne pro primi hominis actuali peccato, &c.—Ibid. p. 37. b. Nec proprie peccatum erat in primo parente gratie et justitie originalis privatio, &c.—Ibid. p. 42. a.]
[° Peceatum originale non contrahitur per aliquam delectationem ejus qui ipsam contrahit. Ergo videtur quod non sit ejus curatio per aliquam poenam, &c.—Thom. Aquin. in Quat. Libr. Sentent. Venet. 1586. In Lib. rv. Dist. xvi. Quest. 1. Art. Ir. p. 98.]
[5 Damnamus preterea Florinum et Blastum...et omnes qui Deum faciunt authorem peccati.—Coll. Conf. Lips. 1840. p. 478. Conf. Helv. Post. vir. |
[7 The life of God, which was in him (Adam), could not continue without those holy and spiritual means appointed for that purpose, and therefore he was com- ἢ manded to keep holy the seventh day.—Nich. Bownde’s Doct. of the Sabbath. : Lond. 1595. Bk. τ. p. 15.]
. [8 Now if Adam because he might fall, did stand in need of this day, to preserve him from falling, how much more we, &c.... if it was needful for Adam (I say) being now most perfect, to have aday allotted out unto him, by true sanctifying of which he might still abide in his perfection, &c.—Ibid. |
7
[ ROGERS. |
98 THE CATHOLIC DOCTRINE [ArT.
τρια τα, being holy and righteous still, he might have been preserved in the favour of God!; which D. B. delivereth in his sabbath- doctrine. 5. We are also adversaries to the like curiously affected who enquire’, Whether it was God’s will that Adam should fall ? Whether God enforced our first parents to fall ? Why God stayed not Adam from falling? ἕο.
Proposition II.
Original sin is the fault and corruption of the nature of every man, &e.
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
conf.Gal. confessions, with us deny the same; as the church in France, eee and the Low Countries*: but it is partly the imputation of Adam
Art. xv. . . . Q fomnv.12,16, his disobedience unto us, and partly the fault and corruption Conf. Aug. 5 ἢ
Art. 11. of man’s nature, as the churches‘ also acknowledge.
Saxon. Art. 11. Wittemb. 3 3 ῃ Ε τ Ane [! Nay, what a blockish presumption were it for a man to think that Adam was ei: 18. 23. bound to sanctify the Sabbath, according to the Commandment ; that being holy and ae ae righteous still, he might have been preserved in the favour of God for ever, and that τ. 6. 8. Gal. we ourselves...might make less account of these means, &c.—Ibid. Bk. 1. p. 182. ] ee cap. [3 Reliquas questiones, an Deus voluerit labi Adamum, aut impulerit ad lap- 4. August. sum? aut quare lapsum non impediverit? et similes questiones deputamus inter
Saxon, Art, curiosas, &c.—Coll. Conf. p. 478. Conf. Helv. Post. vitt. |
Ee anenp. [5 Credimus totam Adami sobolem hae contagione infectam esse, quam pecca- tum originale vocamus, vitium videlicet ex propagatione manans, non autem ex imi- tatione duntaxat, sicut Pelagiani senserunt.—Harm. Conf. Sect. 1v. p. 77. Conf. Gall. Art. x. Pelagianorum errorem damnamus, qui hoc peccatum originis nihil aliud esse asserunt, quam imitationem.--Ib. p. 80. Conf. Bele. Art. xv. ]
[Ὁ Peccatum autem intelligimus esse nativam illam hominis corruptionem, ex primis illis nostris parentibus, in nos omnes derivatam vel propagatam, qua concu- piscentiis pravis immersi, ... nihil boni ex nobis ipsis facere, imo ne cogitare quidem possumus.—Ib. p. 67. Conf. Helv. Post. vir. Peccatum originale ... vitium vide- licet ex propagatione manans.—Ib. p. 77. Conf. Gall. Art. x. ...Innatum et hereditarium peceatum originis in quo omnes concipimur οὐ ἴῃ πὰ πο mundum nasci- mur.—lIb. p. 74. Conf. Bohem. cap. 1v. Ib. p. 80. Conf. Aug. 1540. Art. τι. Vid. supra, Ὁ. 96. n. 1. Est itaque peccatum originis, et propter lapsum primorum parentum et propter hance depravationem que lapsum seeuta est, nascentes reos esse ire Dei et dignos eterna damnatione, &c.—Ibid. p. 85. Conf. Saxon. Art. 11 Credimus et confitemur hominem initio justum...postea autem propter inobedi- entiam Spiritu sancto privatum,...[dque malum non in uno tantum Adamo cons Stitisse, sed propagari in omnem posteritatem ejus.—Ibid. p. 88. Conf. Virtemb, cap. Iv. |
OF THE CHURCH OF ENGLAND. 99
The adversaries unto this truth.
Adversaries unto this truth are,
The Pelagians’, and Family of Love®, who say that original sin cometh not by propagation, but by imitation.
Such as ascribe original sin in no sort unto man, but either unto God, as did the Hermogenians’, or unto the devil, as did the Valentinians®.
The Manichees®, who preached that this sin is another and a contrary substance within us, and proceedeth” not from our corrupted nature.
The Apollinarians", who held original sin to be from nature.
The Papists!2, who affirm, that some persons, and namely the Virgin Mary, is free from this original sin.
Proposition III.
Original sin remaineth in God his dear children. The proof from God’s word,
“1 allow not that which I do; for what I would, that do I not; but what I hate, that do I; saith St Paul.”
[5 Sentiunt...ipsum peccatum non propagatione in alios homines ex primo homine, sed imitatione transisse.—August. Opp. Paris. 1836-38. Tom. x. 60]. 196. De Peccat. Mer. Lib. 1. 9.]
[5 This reference the editor has been unable to verify. ]
[7 ... Nescio qua possit evadere sententia Hermogenis, qui Deum, quoquomodo de materia malum condidit, sive voluntate, sive necessitate, sive ratione, non putet mali auctorem.—Tertull. Opp. Lut. 1634. p. 273. p. Adv. Herm. c. 16.]
[8 The editor has been unable to verify this reference. ]
[9 Carnalem concupiscentiam, qua caro concupiscit adversus spiritum, non ex vitiata in primo homine natura nobis inesse infirmitatem ; sed substantiam volunt esse coutrariam ; sic nobis adherentem, ut quando liberamur atque purgamur sepa- retur a nobis, et in sua natura etiam ipsa immortaliter vivat—August. Opp. Tom. vir. col. 52. De Heres. xlvi.]
[1° Proceeded, 1607. ]
[!! Τί γὰρ περὶ τῆς ἁμαρτίας ὁριζόμενοι ταῦτα λαλεῖτε, φυσικὴν εἶναι τὴν ἁμαρτίαν λέγοντες, κατὰ τὸν ἀσεβέστατον Μανιχαῖον ; ταῦτα οὕτως φρονεῖτε, κατήγοροι γινόμενοι τοῦ δημιουργοῦ τῆς Picews.—Athanas. Opp. Colon. 1686. Tom.1. p. 627. c. De Incarn. Christi.]
[12 Declarat tamen hee ipsa sancta synodus, non esse suz intentionis compre- hendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam, Dei genetricem.—Concil. Harduin. Paris. 1714. Tom. x. col. 29. Conc. Trid. Sess. v. Decret. de Pecc. Orig. 5. ... originale peccatum, a quo fuit beatissima virgo im utero sanctificata.—Albert. Mag. Opp. Lugd. 1651. Tom. xx. p. 38. Super Missus. Quest. 36. § 2. The editor has been unable to meet with the work of Paulus de Palatio here referred to. ]
=
rhs)
August. de Pec. Meritis, (Hay tGh Display in Allen’s Conf.
Tertul.
August.
August. de Heres.
Athan. de In- earn. Christi.
Coneil. Trid. Sess. 5. decr. de Pee. Orig. Alb. Mag. c- 74, super Evang. Missus est, &c. Paulus de Palatio, in Matt. ec. 11, p- 463.
Rom. vii. 15.
100 THE CATHOLIC DOCTRINE [art.
Gal. v. 17. «The flesh lusteth against the spirit, and the spirit against the flesh: so that ye cannot do the same things that ye would.”
James i, 14. “Every man is tempted, when he is drawn away by his own concupiscence, and is enticed.”
1 Pet. 11. 11. “ Dearly beloved, I beseech you as strangers abstain from fleshly lusts, which fight against the soul.”
eanl. Helv. Nothing is more true in the judgement of God’s people!.
& ΤΙ. Ὁ; 8. Basil. Art. 11. Gal. Art. XI. Saxon. Art.
ag The errors and adversaries unto this truth. We stand therefore in this point, il. + ον 2 : es . een ΘΕΒΙ Against the Papists®, who say, that original sin was not 36. Test. at all, much less remained in the Virgin Mary. ee eae Against Giselbertus®, whose doctrine is, that baptism once
4.
tiselb. Lib. : eens ° . puss oe received, there is in the baptized no sin at all, either original Synag. &
Eccles. e. & or actual.
[1 Nam si quid frugis hic bone superstes est, vitiis nostris assidue debilitatum, in pejus vergit. Superat enim mali vis, et nec rationem persequi, nec mentis divinita- tem excolere sinit-—Harm. Conf. tv. p. 72. Conf. Helvet. Prior. Art. νι. Docemus ...in regeneratis remanere infirmitatem. Cum enim inhabitet in nobis peccatum, et caro in renatis obluctetur Spiritui, in finem usque vite nostre, non expedite omnino perficiunt regenerati quod instituerant.—Ibid. p. 71. Conf. Helv. Post. 1x. Not stated in the Confession of Basle. Vid. Ibid. p. 72. Conf. Basil. Art. 11. Affirmamus quoque hoc vitium, etiam post baptismum, esse vere peccatum quod:-ad culpam attinet quamvis qui filii Dei sunt minime idcireo condemnentur ... praterea hance perversi- tatem semper edere fructus aliquos malitie et rebellionis ; adeo ut etiam qui sancti- tate excellunt, quamvis ei resistant, multis tamen infirmitatibus et delictis sint con- taminati, quamdiu in hoe mundo yversantur.—Ibid. p. 77. Conf. Gall. Art. x1. Alia sunt peccata in renatis retinentibus fidem et bonam conscientiam, que non sunt cor- ruptelz fundamenti, nec sunt delicta contra conscientiam, sed sunt reliquie peccati originis, caligo, dubitationes, carnalis securitas, &c.—Ibid. p. 87. Conf. Saxon. Art. σὴ
[? Nos vero... doctrinam illam disserentem gloriosam virginem Dei genetricem Mariam, preveniente et operante divini numinis gratia singulari, nunquam actualiter subjacuisse originali peccato; sed immunem semper fuisse ab omni originali et actuali culpa, sanctamque et immaculatam; tanquam piam et consonam cultui ecclesiastico, fidei catholice recte rationi et sacre scripture, ab omnibus catholicis approbandam fore tenendam et amplectendam diffinimus et declaramus, &c.— Concil. Harduin. Paris. 1715. Tom. vu. col. 1266. Concil. Basil. Sess. xxxvr. Sin did reign, and thereupon death and damnation even till Moses inclusive, that is to say, even till the end of his law. And that not in them only which actually sinned as Adam did, but in infants which never did actually offend, but only were born and conceived in sin... Christ only excepted, being conceived without man’s seed, and his mother for his honour and by his special protection (as many godly devout men judge) preserved from the same.—Test. Rhem. Rhemes, 1582. Annot. Rom. v. 14.]
[ὁ There is apparently an error in the reference. ]
1Χ | OF THE CHURCH OF ENGLAND. 101
Against the Family of Love‘, who affirm that the elect u.n. pocu-
ment. sent.
and regenerate sin not. «δι τ οἷ, Against the Carpocratians®, whereof some boasted them- tren. Lib. 1. selves to be every way as innocent as our Saviour Christ. Against the Adamites, both old® and new’, who said they £piphan.
Agneas Syly.
were in so good a state as Adam was before his fall, therefore Hist. Bohem. without original sin. Against the Begadores in Almaine®, affirming they were ¢amanza,
Summa
impeccable, and had attained unto the very top and pitch of Cone. perfection in virtue and godliness.
Proposition IV. Concupiscence, even in the regenerate, is sin. (The proof from God’s word9. ]
Concupiscence in whomsoever lusteth against the Spirit, 051. v.17.
[* There is demanded, How the children of Love or of God do behave them- selves, &c.... As touching this matter, there is much found witnessed in the holy scripture, (Levit. xix.; Deut. vi.; Mark xii.; Luke x.; Rom. xiii.), and it is also clearly testified in the serviceable Word (4 Spc. 23.) of the Holy Spirit of Love, that the true children of God have a good disposition and nature: and that they keep themselves always therein, uprightly, graciously, and peaceably, both before God and man... for they are even from the youth up of their new birth, exercised in all well-doing and love. For that cause also, they cannot bring forth anything else but all good and love.—H. N.(Henry Nicholas) Documental Sentences, cap. 11. § 1. For at that time when we have turned our love so wholly to the Word and his requir- ing ; there can no assaulting indamage or hinder us: yea, although there came an 1 hundred thousand. For we are so fast-knit and established with the love of our heart, on the Word and his requiring, that they all are not able to pluck us from the Word, nor to make us consent to any evil or vanity. For the Lord the strong God is then our helper, and releaser from all evil. (Matth. vi. b.; Luke xi, a.)—Ibid. cap. xi. § 5.]
[5 Quapropter et ad tantum elationis provecti sunt, ut quidam quidem similes se esse dicant Jesu... Si quis autem plus quam ille contempserit ea, que sunt hic, posse meliorem quam illum esse.—Iren. Ady. Her. Oxon. 1702. p. 100. Lib. τ. ο. 24. ]
[5 Εἰ δὲ δόξεις Twa, ὡς Kal τοῦτο λέγουσιν, ἐν παραπτώματι γενέσθαι,
οὔκετι τοῦτον συνάγουσι. φάσκουσι γὰρ αὐτὸν Tov Addu τὸν βεβρωκότα ἀπὸ τοῦ ξύλου, καὶ κρίνουσι ἐξεώσθαι ὡς ἀπὸ τοῦ ἸΤαραδείσονυ, τουτέστι τῆς αὐτῶν éxx\notas.—Epiphan. Opp. Paris. 1622. Tom.1. p.459. Adv. Her. Lib. 1. Tom. 1.]
[7 Inter hee et alia apud Bohemos nefanda et inaudita prius emersit heresis. Picardus quidem ex Gallia Belgica... Filium Dei se dixit, et Adam vocari ... Aiebat ceteros homines servos esse, se vero, et qui ex eis nascerentur, liberos.— Asn. Sylv. Hist. Bohem. Helmsted. 1699, cap. xli. p. 62.]
[3 In eodem (se. Concil. Vienn. General. sub Clem. V. celebrato) damnati sunt errores Begardorum et Beguinarum mulierum Alemaniz. Primus, quod homo in vita presenti tantum et talem perfectionis gradum potest acquirere, quod reddetur penitus impeccabilis, et amplius in gratia proficere non valebit—Carranza, Summa Omn. Concil. Lovan. 1681. p. 381.]
[ἢ Omitted in 1607. ]
Ouray A
1 Pet. i ii τι.
James i i. 14,
Cal iii.
1 Pet. ii. 11.
Confess.
Helv. 11. ¢. 9.
Sax. Art. 11. 5 «ὦ
Conf. Aug. Art. 1.
Lomb. Lib.
11. Dist. 32.
Catech. Trid. precept. 9.
102 THE CATHOLIC DOCTRINE [ART.
fighteth against both the soul and the law of the mind, and
S therefore (but that there is no condemnation to them which
are in Christ Jesus) it bringeth death and damnation.
“‘Mortify therefore your members which are upon earth,” (saith St Paul unto the Colossians) ‘fornication, uncleanness, the inordinate affection, evil concupiscence, &c.; for the which things’ sake the wrath of God cometh on the children of disobedience.”
And unto all Christians St Peter, “ I beseech you, as stran- gers, abstain from fleshly lusts.”
To the same purpose is both the doctrine, and confessions’ of God’s people.
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 sin: the former was an assertion of the Pelagians?, 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, than for the sun to keep his course.
Petrus Lombardus‘ saith, that concupiscence afore baptism is both a punishment and a sin; but after baptism is no sin, but only a punishment.
The church of Rome both teacheth5, that the power of lusting is not, but the use of wicked concupiscence is evil, and
[} Harm. Conf. ιν. p.71. Conf. Helv. Post. cap. ix. See above,p.100,n.1. ...Ex- presse nominamus hec mala depravationem que sepe nominatur ab antiquis scrip- toribus mala concupiscentia... Hance malam concupiscentiam dicimus esse pecca- tum.—lIbid. p. 86. Conf. Saxon. Art. 1. Reprehendendus est etiam error adversa- riorum ...qui dicunt malum concupiscentiz nobiscum nascens non esse peccatum nec malum pugnans cum lege seu yoluntate Dei... confiteatur vero dolore, adhue in renato multa peccata et magnas sordes esse dignas ira Dei.—Ibid. Art. 1x. ]
[3 Damnant Pelagianos qui negant peccatum originis et sentiunt defectus illos seu concupiscentiam esse res indifferentes seu poenas tantum, &c.—Coll. Conf. p, 80. Conf. Aug. 1540. Art. 1. ]
[3 See below, p. 103, note 7.]
[* Nec post baptismum remanet (concupiscentia) ad reatum, quia non imputa- tur in peccatum, sed tantum pcena peccati est: ante baptismum vero, pcena est et culpa.—Pet. Lombard. Sent. Col. Agr. 1576. Lib. 11. Dist. xxx. p. 212.]
[5 Itaque hoc interdicto (sc. Non concupisces, &c.) non ipsa concupiscendi vis, qua tum ad bonum, tum ad malum uti licet, sed usus prave cupiditatis, que carnis concupiscentia, et peccati fomes vocatur, ac, si animi assensionem adjunctam habeat, semper in vitiis numeranda est, omnino prohibetur.—Catech. Conc, Trid. Rom. 1566. p. 288.]
1Χ:] OF THE CHURCH OF ENGLAND. 103
numbered amongst most grievous sins; and decreeth® how Coneil. Trid. concupiscence is not sin, but proceedeth from sin, and inclineth ert vie Pee.
unto sin.
Glover’, the Brownist, said, that the intemperate affections Bretgey Re
of the mind, issuing from concupiscence, are but venial sins.
ARTICLE X, Of Free-Will.
(1) The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, (2) to faith and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, (3) without the grace of God® preventing us, that we may have a good will, and working with us, when we have that good will.
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.
[5 Hane concupiscentiam quam aliquando Apostolus peccatum appellat, sancta synodus declarat ecclesiam catholicam nunquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit; sed quia ex peccato est, et ad pecca- tum inclinat.—Concil. Harduin. Paris. 1714. Tom. x. col. 29. Concil. Trid. Sess. v. Decr. de Pece. Orig. 5.]
{7 Then, because he saw likewise, that the way was not so smooth and fair, but you should prick your feet often with the thorns of concupiscence, and ray your clothes with the clay of intemperate affections, he telleth you those be but venial sins against which you have not grace given you of God.—Bredwell’s De- tection. Lond. 1568. p. 69. In p. 119 the following are given as some of Gloyer’s opinions: 1. That the first motions are no sin. 2, That there are sins of their own nature venial. ]
[3 Grace of God by Christ preventing us, 1678.]
104 THE CATHOLIC DOCTRINE [arr.
Proposition I. 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 regenerate, hath free-will to do the works of nature, for the preservation of the body, and bodily estate ; which thing had and have the brute beast, and
Confess. | | profane gentiles, as it is also well observed in our neighbour Αρραν οι. churches!. Besides, man hath free-will to perform the works
irian Of Satan, both in thinking, willing, and doing that which is evil. For the imaginations of the thoughts of man’s heart
Gen vi. 5. only are evil continually, evil even from his youth. A truth Conf Helv. confessed by our brethren2. - wate - ἣν Art. IX. Bohem. ec. 4.
Errors and adversaries unto this truth.
A false persuasion is it therefore, that man hath no power to move either his body so much as unto outward things, as
Simon Pauli Laur. Valla* dreamed; or his mind unto sin, as the Mani- etn. par. 2, de ΤΡ ἌΣ.
[1 Ceterum nemo negat in externis et regenitos, et non regenitos habere liberum
arbitrium. Habet enim homo hanc constitutionem cum animantibus aliis (quibus non est inferior) communem, ut alia velit, alia nolit—Harm. Conf. Sect. rv. p. 70. Ex. Helv. Conf. Post. c. 1x. De libero arbitrio docent, quod humana voluntas ha- beat aliquam libertatem ad efficiendam civilem justitiam et deligendas res rationi subjectas.—Ibid. p. 81. Conf. Aug. Art. xviir. Expresse discernimus disciplinam seu justitiam quam potest efficere homo non renatus, a justitia fidei, et novitate de qua concionatur evangelium—Conf. Saxon. Art. 11. Semper in ecclesia ho- mines recte eruditi...docuerunt in homine libertatem voluntatis talem esse ad re- gendos externos motus membrorum, qua etiam non renati utcunque disciplinam, que est externa obedientia juxta legem, prestare possint.—Ibid. Art. αν. ... Ex- ternam disciplinam homines naturalibus viribus uteunque prestare possunt.—Ibid. Art. vir. Syll. Conf. pp. 249, 259, 262. ]
[2 Quoad malum sive peccatum, homo non coactus vel a Deo vel a diabolo, sed sua sponte, malum facit; et hac parte liberrimi est judicii.tHarm. Conf. Sect. rv. p. 69. Conf. Helv. Post. cap. 1x. Sic homini liberum arbitrium tribuimus, ut qui scientes et volentes agere nos bona et mala experimur quod mala quidem agere sponte nostra queamus.—Ibid. p. 72. Conf. Helv. Prior. Art. 1x. ... Hominis libera voluntas, que tamen ad malum conversa, per libidinem et cupiditates malas, per- verseque concupiscendo, malum deligit. ... due legis tabula, prima et secunda, Mosi a Deo date sunt ut in primis se noscerent homines, quod in peccatis concepti et nati, et statim ab ortu et natura sua peccatores sint, plenique cupiditatum et inclinationum seu proclivitatum malarum.—Ibid. p. 74. Conf. Bohem. cap. 1v.]
[ὁ Error Vallz ...nullam omnino esse humane voluntatis libertatem, etiam quod ad locomotivam attinet, sed omnia etiam impiorum hominum scelera fieri fatali necessitate.—Sim. Paul. Meth. Pars See. Magdeb. 1572. De Lib. Arb. p. 93. b.]
φ.-.. πῶς
ΡΥ eee ΕΝ κὸν
τς δον eon +
x. | OF THE CHURCH OF ENGLAND. 195
chees‘ maintained, affirming how man is not voluntarily brought, Avg. Ep. 38, but necessarily driven unto sin.
Proposition II.
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 Rom. viti 7, not subject to the law of God, neither indeed can be. They ἡ that are in the flesh cannot please God.”
“ The natural man perceiveth not the things of the Spirit of 1 cor. τ. 14 God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”
“No man can say that Jesus is the Lord, but by the Holy 1 cor. xii. 9. Ghost.”
“We are not sufficient of ourselves to think anything as of 2Cor- iii. δ. ourselves, but our sufficiency is from God.”
“Without me ye can do nothing,” saith our Saviour Christ, John xv. 5.
Which is the confession® of the godly reformed. ἐμ τα ΞΟ 9. Basil. Art. if The adversaries unto this truth. ΤΕ ἢ ae XVIII. Adversaries unto this truth are all such as hold that Bels: Art naturally there is free-will in us, and that unto the best things. So thought the Pharisees, the Sadducees, the Pelagians®, and p28"Mec” Lib. 111. [* The passage intended is probably this: ... Manicheus... dicit... naturam
boni cogi male facere ab ea natura mali, que bonum non potest velle—Aug. Opp. Paris. 1856-8. Tom. x. col. 1551. c. contr. Julianum, Lib. 1. c. 97. ]
[> ... Bona vero amplecti et persequi nisi gratia Christi illustrati, excitati et impulsi non queamus.— Harm. Conf. 1v. p. 72. Conf. Helvet. Post. cap. 1x. Pro- inde nullum est ad bonum homini arbitrium liberum nondum renato, vires nulle ad perficiendum bonum.—Ibid. p. 70. Conf. Helv. Post. cap. 1x. ... Natura nostra vitiata est, ac in tantam propensionem ad peccandum deyenit, ut nisi eadem per Spiritum sanctum redintegretur, homo per se nihil boni faciat aut velit.—Ibid. p. 72. Conf. Basil. Art. 11. Voluntas enim hominis que antea libera erat, nunc ita corrupta, perturbata et debilitata est ut nunc deinceps a se sineque gratia di- yina, nullum plenum delectum seu arbitrium optionemye, et neque studium aut propensionem, nedum facultatem habeat, bonum quod Deo placeat deligendi.— Ibid. p. 75. Conf. Bohem. cap.iv. Sed non habet (humana voluntas) vim sine Spiritu sancto efficiendz justitie spiritualis, &c.—Ibid. p. 81. Conf. Aug. 1540. Art. xvi. Nulla enim mens, nulla voluntas Dei voluntati acquiescit, in qua Chris- tus ipse non sit prius operatus, quod et ipse nos docet, dicens, sine me nihil potestis facere.—Ibid. p. 79. Conf. Belg. Art. xtv.]
[5 Sunt enim quidam tantum presumentes de libero humane voluntatis arbi- trio, ut ad non peccandum nec adjurandos nos divinitus opinentur, semel ipsi
106 THE CATHOLIC DOCTRINE [arr.
Kemeontra the Donatists': and the same affirm the Anabaptists? and
Zuing-contra Papists. For say the Papists, Gab. Biel. 3, Man by the force and power of nature may love God . Ste Ode A above all things*.
Cone, Tria, Man hath free-will to perform even spiritual and heavenly eess. Ὁ, Ὁ. 1. «
things‘. Test, Rhem. “ Men believe not but of their own free-will.” “It is ina p= Matt. xX, cee : , : ' 16. | οι. man’s free-will to believe, or not to believe, to obey, or dis-
marg: p- 40% Obey, the gospel or truth preached>.” et aa The Catholic (Popish) religion teacheth free-will®,
Proposition III.
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 regene- rate by the Holy Spirit, both the understanding is enlightened,
nature nostra concesso libere voluntatis arbitrio.—August. Opp. Paris. 1836-8, Tom. x. col. 243. De Pece. Mer. Lib. 11.]
[! Petil. dixit: Dicit enim Dominus Christus, Nemo venit ad me, nisi quem Pater attraxerit. Cur autem vos non liberum arbitrium unicuique sequi permit- titis, cum ipse Dominus Deus liberum arbitrium dederit hominibus, viam tamen justitie ostendens, ne quis forsitan nescius deperiret?—Ibid. Tom. 1x. col. 499, Contr. Litt. Petil. Lib. 1. § 185.]
[? Jam liberum arbitrium et proxime istud operum justitiam erigunt: si enim nostre est vel electionis vel potestatis ambulare in resurrectione Christi, aut cum eo in mortem sepeliri, jam liberum est cuique et Christianum esse et optimum.— Zuingl. Opp. Tigur. 1545. Tom, 11. p. 18. b. Elench. Contr. Catabapt. ]
[3 Si quis voluerit ingredi ad vitam zternam, necesse est ut servet mandata ex charitate: quia necesse est, ut βουνοὶ mandata meritorie, et par consequens ex charitate.—Gab. Biel. Comment. in Sent. Brixia. 1574. in Lib. i. Dist. 37. p- 356. |
[* Primum declarat sancta synodus ad justificationis doctrinam probe et sin- cere intelligendam, oportere ut unusquisque agnoscat et fateatur, quod cum omnes homines in praevaricatione Adz innocentiam perdidissent, facti immundi, et ut Apostolus inquit; natura filii ire... usque adeo servi erant peccati, et sub potestate diaboli ac mortis, ut non modo gentes per vim nature; sed ne Judai quidem per ipsam etiam literam legis Moysi inde liberari aut surgere possent: tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et incli- natum.—Concil. Harduin. Paris. 1714. ‘Tom. x. col. 33. Concil. ‘Trident. Sess. v1. Decr. de Justif. cap. 1.]
[5 Test. Rhem. Rhemes, 1582. p. 58, Annot. on Matt. xx. 16, and p. 408. Marg. Annot. on Rom. x. 16. |
[5 The Catholic (doctrine) affirmeth that we have free-will.—Hills’ Quartron of Reasons of Catholic Religion, Antwerp. 1600. Reason xr. p. 66.]
i] OF THE CHURCH OF ENGLAND. 107
so that he knoweth the secrets and will of God, and the mind is altogether changed, and the body enabled to do good works,
To this purpose the scriptures are plentiful.
“1 will put my law in their inward parts, and write it in Jer, xxxi. 33, their hearts.”
** No man knoweth the Father but the Son, and he to whom Matt. xi. 27. the Son will reveal him.”
** Blessed art thou, Simon, the son of Jonas; for flesh and Matt. xvi. 17. blood hath not revealed it unto thee, but my Father which is in heaven.”
“‘No man can say that Jesus is the Lord, but by the Holy 1 cor. xii.s, Ghost.”
“To one is given by the Spirit the word of wisdom; and to 1 ©or- xii. 8. 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.”
God, he “ purificth man’s heart ;” “worketh in us both the Acts xv. 9. will and the deed ;” “the Spirit Helpeth our infirmities ; for Rom. vii 26. we know not what to pray as we ought, &c.” “ Such were 1 Cor. vi. 11. 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.”
“ Unto you it is given for Christ, that not only ye should γι. 1. 99. believe in him, but also suffer for his sake.”
And this do the churches’ of God believe and confess. —_ Confess.
Helv. 11. e. 9. August, Art.
[7 In regeneratione, intellectus illuminatur per Spiritum sanctum ut et mys- AEE ΠΝ
teria et voluntatem Dei intelligat. Et voluntas ipsa non tantum mutatur per Saxon. Art. Spiritum sed etiam instruitur facultatibus, ut sponte velit et possit bonum.—Harm. ΤΥ" Conf. Sect. 1v. p. 70. Conf. Hely. Post. cap. 1x. Effcitur autem spiritualis jus- titia in nobis, quum adjuvamur a Spiritu sancto.—Ibid. p. 81. Conf. August. 1540. Art. xvi. tsi enim ipsa (humana voluntas) sua sponte volensque pro- lapsa concidit, a se tamen viribusque propriis non potuit a lapsu resurgere, neque hedie etiam absque Dei propitia ope quicquam potest.—Ibid. p. 75. Conf. Bohem. cap. iv. Homo nequaquam potest se liberare a peccato et morte xterna, viribus naturalibus: sed hee liberatio et conversio hominis ad Deum et novitas spiritualis fit per Filium Dei vivificantem nos Spiritu suo sancto, ut dictum est: si quis Spiritum Christi non habet, hic non est ejus. Et voluntas accepto Spiritu sancto, jam non est otiosa.—Ibid. p. 86. Conf, Saxon. Art. 1v, al. Art. ν.]
John i. 29. Rom. iii. 24.
1 Cor. vi. 20. Pet. i. 19. 1 John i. 7.
Rom. v. 19. Ibid. x. 4.
1 Cor. i. 30. 2 Cor. v. 21. Phil. iii. 20.
Conf. Helv. me. 15. Bohem. c. 6. Gal. Art. XVIII.
3elg. Art. XXII August. Art.
Iv. Wittemb. Art. v. Sueviea, ec. 3.
108 THE CATHOLIC DOCTRINE [arr.
ArticLte ΧΙ.
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 (8) not for our own works or deservings.
Wherefore that we are justified by faith only is a@ most wholesome doctrine, and very full of comfort, 8:6.
The propositions. 1. Only for the merit of our Lord and
Saviour Christ, are we accounted 2. Only by faith, ‘righteous before 3. Not for our own works or deserv-| God.
ings,
Proposition I.
Only for the merit of our Lord and Saviour Christ we are accounted righteous before God.
The proof from the word of God.
By Christ his blood only we are cleansed.
He is “the Lamb of God, which taketh away the sin of the world.”
“We are justified freely by his grace, through the redemp- tion that is in Christ Jesus.”
We are bought with a price, even with the precious blood of Christ, the Lamb undefiled and without spot, which cleanseth us from all sin.
By his only righteousness we are justified.
“By the obedience of one many be made righteous.”
“Christ is the end of the law for righteousness unto every one that believeth.” ‘‘ He of Ged is made unto us wisdom, and righteousness, and sanctification, and redemption :” and “ we are made the righteousness of God in him.” And therefore “from heaven we look for the Saviour, even the Lord Jesus Christ.”
And this is the faith and confession’ of all churches reformed.
[} Certissimum est autem omnes nos esse natura peccatores et mortuos ... Jus= tificari autem id est absolvi a peccatis et morte, a Judice Deo, solius Christi gratia
OF THE CHURCH OF ENGLAND. 109
Errors and adversaries to this truth.
This truth is neither believed nor acknowledged, Of the Atheists, who are neither persuaded of the life to come, nor understand the mysteries of man’s salvation through the merits of Christ. Nor of the Pharisees and their followers, who think that Mate. v. 20. by civil and external righteousness we are justified before God. Nor of Matthew Hamant?, who held that man 15 justified Holin. chro.
by God’s mere mercy without respect unto the merits of ee Christ. Nor of Galeotus Martius’, which was of opinion that all P. Jovius,
: τ : log. doet. nations and persons whosoever, living according to the rules v™ Ρ. 97.
of nature, should be saved and inherit everlasting happiness.
Nor of the Turks*, who think that so many as either go Lonie, Ture Lib eee
et nullo nostro merito aut respectuu—Harm. Conf. Sect. 1x. p. 168. Conf. Helv. ἜΣ eee Post. cap. xv. Et hee justitia, seu justificatio est remissio peccatorum, sublatio _ pene externe, quam Dei severa justitia deposcit, et Christi justitia seu imputa- tione hujus convestiri, &c.... Viva autem et nunquam exarescens scaturigo hujus justificationis est ipse Dominus noster Jesus Christus solus, operibus illis suis salvificis, &c.—Ibid. pp. 176-7. Conf. Bohem. cap. νι. Credimus totam nostram justitiam positam esse in peccatorum nostrorum remissione ... omnique virtutum et meritorum opinione abjecta, in sola Jesu Christi obedientia prorsus acquiescimus, que quidem nobis imputatur, tum ut tegantur omnia nostra peccata, tum etiam ut gratiam coram Deo nanciscamur.—lbid. p. 183. Conf. Gall. Art. xvm1. Que fides Jesum Christum cum omnibus suis meritis amplectitur, illumque sibi, ceu pro- prium effectum vindicat, nihilque deinceps extra illum querit... Christus igitur ipse est nostra justitia, qui omnia sua nobis merita imputat, &e.—Ibid. p. 184. Conf. Belg. Art. xxi... quod gratis nobis propter Christum donentur remissio pecca- torum et justificatio per fidem, qua credere et confiteri debemus, hee nobis dari propter Christum, qui pro nobis factus est hostia, et placavit patrem.—Ibid. p. 187. Conf. Aug. 1540. Art. rv. The confession of 1531 has, Item docent, quod homines non possint justificari coram Deo propriis viribus, meritis aut operibus, sed gratis justificentur propter Christum, per fidem ; quum credunt se in gratiam recipi et peccata remitti propter Christum qui sua morte pro nostris peccatis satisfecit. Hane fidem imputat Deus pro justitia coram ipso. —Ibid. p. 188. Homo enim fit Deo acceptus, et reputatur coram eo justus propter solum Filium Dei, Dominum nostrum Jesum Christum, per fidem.—Ibid. p. 218. Conf. Virtemb. Art. v. Primum igi- tur, quum jam aliquot annis, ad justificationem hominis requiri propria ejus opera traditum sit, nostri hane totam divine benevolentie Christique merito acceptam referendam, solaque fide percipi docuerunt.—Ibid. p. 221. Conf. Suey. cap. 11. ]
[? Holinsh. Chron. Lond. 1587. Vol. mr. fol. 1299.]
[5 Seripsit etiam (Galeottus) et malo quidem infortunio, quedam in sacra moralique philosophia: nam ex ea lectione, quum omnibus gentibus integre et puriter veluti ex justa nature lege viventibus «ternos ccelestis aure fructus paratos diceret, a cucullatis sacerdotibus accusatus damnatusque est.—Paul. Jovy. Elog. Vir. Doct. p. 90. Basil. 1577. ]
[* Docetur in libris Turcarum atque Athiopum, eum, qui peregrinatione sus-
eh
se
punt Bell δε
Display in Allen’s Conf.
Test. Rhem.
an. Rom. viii.
ie
Ibid. annot. Col. i. 24,
Vaux, Ca- tech. eap. 4. Test. Rhem. an. Joh. ΧΙ, 10.
Test. Rhem. an. marg. pag. 258.
110 THE CATHOLIC DOCTRINE [ART.
on pilgrimage unto Mecca, or do kiss the sepulchre of Mahomet, are justified before God, and thereby do obtain remission of their sins.
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.
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 parti- cular, but also that the works of one man may satisfy for another”.
2. They teach next, that sins venial are done away and “purged by prayer, alms-deeds, by the worthy receiving of the blessed sacrament of the altar, by taking of holy water, knocking upon the breast with holy meditation, the bishop’s blessing and such like3,” by holy water and such ceremonies, sacred ceremonies‘, as
Confiteor, tundo, conspergor, conteror, oro,
Signor, edo, dono, per hee venialia pono: that is,
I am confest unto the priest ;
I knock mine heart and breast with fist ;
With holy water I am besprent,
And with contrition all yrent ;
cepta, Mecham semel adierit, wterne beatitudinis certum esse, nec unquam vel purgatorio igni, vel aliis poenis infernalibus aficiendum.—Lonicer. Ture. Hist. Francf. 1584. Tom. 1. p. 112. Lib. 11. Part. 2. c. 14. In templo cum per tres horas continuas precationi indulserunt, inde quanto possint impetu cursim in proximi montis fastigium tendunt, ea festinatione, ut per totum corpus sudor diffundatur. Namuna cum sudore omnes peccati labes defluere persuasum habent.—Ibid. p. 114. c. 15. Hoe sepulerum (sc. Mahometis) illud est, quod Turce et A°thiopes magna religione et frequentia petunt, remissionem peccatorum sibi pollicentes, si illud exosculati fuerint.—Ibid. p. 117. ς. 18.]
[᾿ The reference appears to be to “Δ Confession made by two of the Family of Love, &e.’’ in the *‘ Displaying of the Family,’’ by J. R. (John Rogers), Lond. 1579. Ifso there is an error in the reference. See Hen. More’s Theolog. Works, Lond. 1708. Bk. vr. c. 16. pp. 182-3. ]
[3 See above, p. 58, notes 6, 7. ]
[? Vaux, Catech. Antv. 1574, c. 4. p. 70.]
[* And because this (the washing of the disciples’ feet) was only a ceremony, and yet had such foree, both now and afterward used of the apostles, that it purged smaller offences and filthiness of the soul, as St Ambrose and St Bernard gather, it may not seem strange that holy water and such ceremonies may remit venial sins.— Test. Rhem. Rhemes, 1582. Annot. Joh. xiii. 10. ‘‘ Venial sins taken away by sacred ceremonies,” is the marginal annotation on the above passage, p. 258. ]
τ᾿ ΒΡ
x1. ] OF THE CHURCH OF ENGLAND. 118
I pray to God and heay’nly host ; I cross my forehead at every post; I eat my Saviour in the bread;
I deal my dole when I am dead: And doing so, I know I may
My venial sins soon put away.
And sins mortal, not by the merits of Christ only, but many ways besides are cleansed, think the said Papists; as by the merits of dead saints, namely of St Mary the Virgin:
Threnosa compassio dulcissime Dei Matris Perducat nos ad gaudia summi Det Patris®.
The pitiful compassion of God’s best pleasing Mother Bring us to the joys of God the Sovereign Father.
And of Thomas Becket : Hore B. Ὰ ᾿ - Vite, ΕΣ Mar. Tu per Thome sanguinem, quem pro te impendit, ἐεο ΟΊ ΣΟΉΝΙ
Fae nos, Christe, scandere, quo Thomas ascendit®. By the blood of Thomas, which he for thee expended, Make us, Christ, to climb up where Thomas ascended. By Agnus Deis’, whereof they say, Peccatum frangit, ut Christi sanguis, et angit®. Porent. Diy It breaketh sin, and doeth good, As well as Christ his precious blood. By reading certain parcels of scripture, according to their vulgars ;
Per Evangelica dicta, | Breviat. se- . eunaum Deleantur nostra delicta®. Sarum.
Through the sayings and words evangelical, Our sins blot out, and vices all.
Proposition II. Only by faith are we accounted righteous before God. The proof from God’s word.
“Only believe ;” ‘all that believe in Christ shall receive Mar. v. 36.
[> Hore Beatiss. V. Marie ad Usum Sarisb. Eccl. Par. 1535. fo. xxii, where “summi cceli patris.”’ ]
[® Ibid. fo. xix. ]
[7 Agnos Deis, 1607 and 1633. ]
[5 Ceremon. Lib. Rom. 1560. Lib. τ. Tit. 7. p. 38.]
[° Per hze sancta evangelica dicta deleantur peccata atque universa mala delicta nostra. Amen.—Hore Beatiss. Virg. Mar. Xc. fo. ii. ]
Acts ΧΙ. 39.
Rom. 1. 16.
Rom. iv. 5.
Rom. x. 4.
Gal. 11. 16. Gal. ili. 8, 9.
Ephes. 11. 8.
Phil. iii. 8, 9.
Confess. Helv. 11.
τ. 16.
Basil. Art. vir. Bohem. ο. 6,7. GalATt xx. Belg, Art. XXII. August. Art. 1Vv
Saxon. Art. 111. VII. Wittemb. Art. Iv. puevice, cap.
112 THE CATHOLIC DOCTRINE [art.
remission of sins ;” “from all things, from which ye could not be justified by the law of Moses, by Christ every one that believeth is justified.”
«The gospel is the power of God unto salvation to every oae that believeth.”
“To him that worketh not, but believeth in him that justi- fieth the ungodly, his faith is counted for righteousness.” “Christ is the end of the law for righteousness to every one that believeth.”
“Know that a man is not justified by the works of the law, but by the faith of Jesus Christ, &c.”
“ God would justify the gentiles through faith, &e. They which be of faith, are blessed with faithful Abraham.”
“By grace are ye saved, through faith, and that not of yourselves.”
“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.”
The churches of Christ by their public confessions! give testimony unto this truth.
[} Ergo quia fides Christum justitiam nostram recipit, et gratia Dei in Christo omnia tribuit, ideo fidei tribuitur justificatio, &c.—Harm. Conf. Sect. rx. Ὁ. 169. Conf. Helv. Post. cap. xv. Confitemur remissionem peccatorum per fidem in Jesum Christum crucifixum.—Ibid. p. 174. Conf. Basil, Art. vir. (al. Art. 1x. Disp. 22.) Hee sola fides et hee intimi cordis in Jesum Christum Dominum nos- trum fiducia justificat, seu justum facit hominem coram Deo, absque ullis operibus, &e. ... Eos qui, per solam fidem in Christum Jesum, gratia divina gratis absque ullis meritis justi facti sunt et Deo accepti, Xc.—Ibid. pp. 176-8. Conf. Bohem. capp. vi. vii. Credimus nos sola fide fieri hujus justitia participes, &c.—Ibid. p. 183. Conf. Gall. Art. xx. Merito igitur jureque dicimus cum D. Paulo, nos sola fide justificari seu fide absque operibus lJegis.—Ibid. p. 185. Conf. Belg. Art. xxi. Hic honos Christi non debet transferri in nostra opera. Ideo Paulus dicit, gratis salvati estis. Item, ideo ex fide gratis, ut sit firma promissio, &c. —Ibid. pp. 187-8. Conf. Aug. 1540. Art.1v. See also Proposit. 1. note 1. p. 109. In ecclesiis nostris dicitur, fide sola justificamur, quod sic intelligimus et declara- mus: Gratis propter solum Mediatorem, non propter nostram contritionem seu alia nostra merita donamur remissione peccatorum et reconciliatione.—Ibid. p. 206. Conf. Saxon. Art. ται. Primum statuat renatus se reconciliatum esse Deo, sola fide, id est, fiducia Mediatoris, et personam certo reputari justam propter Filium Dei Mediatorem, gratis propter ipsius meritum.—Ibid. p. 214. Conf. Saxon. Art. virr. [{1x.] Sentimus, veteres ac majores nostros recte dixisse. Nos coram Deo sola fide justificari.—I bid. p. 218. Conf. Virtemb. Art. vy. Conf. Suev. cap. m1. See above, Proposit. 1. note 1. p, 109.]
ΧΙ] OF THE CHURCH OF ENGLAND, 113
The errors and adversaries unto this truth.
Partakers of the profit and sweetness of this doctrine are not they which be altogether ignorant of this mystery.
Nor they who know the same, but apply it not to their own souls and consciences, but altogether despise the same; as did Pilate, in condemning Christ; Herod, in killing James; Agrippa, in not defending Paul; the Jews, in persecuting the apostles; and do the devils, and many ungodly persons, tyrants, false Christians, and apostates.
Nor they which teach not a sure confidence in Jesus Christ, but an historical knowledge of him; as do the Papists”.
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%.
{? The notion mentioned in the text is nowhere expressly laid down in the Catechism. Its language is as follows: Quid fidei nomine intelligitur? Dei do- num et lumen quo illustratus homo, firmiter assentitur atque adheret iis, que ut credantur, sunt divinitus revelata, et ab ecclesia nobis proposita. Cujusmodi sunt, Deum esse trinum et unum, e nihilo creatum mundum, Deum factum esse homi- nem, &c.—Canis. Opus Catechist. Colon. 1606. cap. 1. Quest. iv. p. 3.
Faith is the gift of God, and light whereby we be lightened within, and assuredly be induced to believe all things that be revealed in Christ’s church to us, either by word written, or unwritten.—Vaux. Catech. Antv. 1574. c.1.p.3. For us to whom it shall be reputed. By this it is most plain against our adversaries, that the faith which was reputed for justice to Abraham, was his belief of an article revealed to him by God, that is to say, his assent and credit given to God’s speeches: as in us his posterity according to the Spirit, it is here plainly said that justice shall be reputed to us by believing the articles of Christ’s death and resurrection, and not by any fond special faith, fiducia, or confidence of each man’s own salvation, to establish the which fiction, they make no account of the faith catholic, that is, wherewith we believe the articles of the faith, which only justifieth, but call it by contempt an historical faith: so as they may term Abraham’s faith, and our lady’s faith, of which it was said, Beata que credidisti. Blessed art thou that hast believed. And so in truth they deny as well the justification by faith as by works.— Test. Rhem. Rhemes, 1582. Ann. Rom. iv. 24. p. 393. Inthe Annot. on 1 Tim. iii, 15, it is said that the church as free from all error is to be believed. ‘* We must believe, hear, and obey the same, as the touch-stone, pillar, and firmament of truth. For all this is comprised in that principle, I believe the catholic church. And therefore the council of Nice said, I believe in the church, that is, I believe and trust the same in all things.””—Ibid. p. 572.]
[5 Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos ; neminemque a peccatis absolvyi ac justificari, nisi eum qui certo credat se absolutum et justifica- tum esse; &e.—Concil. Harduin, Paris. 1714. Tom. x. col. 36. Conc. Trid. Sess. vr. cap. 9.
Let us have. Whether we read, Let us have peace, as divers also of the Greek doctors (Chrysost. Orig. Theodor. CEcum. Theophyl.) do, or, We have peace, it
8
[ ROGERS, |
Matt. xxvii. 24.
Acts xii. 1. Acts xxvi. 26.
James ii. 19.
Canis.Cat.e¢.1, vaue, Cat.
ο. Test. Rhem, ann. Rom, iv. 24.
1 Tim. iii. 15. Concil. Trid. sess. 6. ο. 9. Test. Rhem. annot.
Rom. y. 1.
2 Tim. i. Bale, Myst. of Iniquit. p. 53.
Acts xv. 1. Eus. Lib. 111. e. 24.
Test. Rhem. an. Luke vii. marg.
Luke x. 28. John iii 18. James ii. 25. Russ. Comm. weal, c. 23.
Catech. ο. 3.
De formand. S. concion. Lib. 1. ¢. 11. Test. Rhem. an. Act. viii, 18,
114 THE CATHOLIC DOCTRINE [ART.
Nor they which teach that man is justified,
Either by works without faith, as did the false apostles in Asia, and do the Turks and Anabaptists?:
Or by faith and works, as both the pseud-apostles at Hierusalem, the Ebionites®, and the Papists*, with the Russians? ;
Or neither by faith, nor works, as they which contemn both faith in Christ Jesus, and good works too, hoping yet to be saved, as the carnally secure worldlings.
Neither shall they be partakers of the sweetness of this truth, which say, that for Christians to trust only by Christ his passion, or by faith only to be saved, is a breach of the first commandment, as Vaux5; is the doctrine of devils, as Friar Laurence ἃ Villavincentia®; and the doctrine of Simon Magus, as do the Rhemists’.
maketh nothing for the vain security and infallible certainty which our adversaries say every man ought to have upon his presumed justification by faith, that himself is in God’s favour and sure to be saved: peace towards God, being here nothing else but the sincere rest, tranquillity and comfort of mind and conscience, upon the hope he hath that he is reconciled to God. Sure it is that the catholic faith, by which and none other men be justified, neither teacheth nor breedeth any such security of salvation. And therefore they have made to themselves another faith which they call Fiduciam, quite without the compass of the creed and scriptures.— Test. Rbem. Rhemes, 1582. Ann. Rom. v. 1. p. 394.]
[} Rather should the Anabaptists seem to be of your sort (sc. the Papists) than of theirs. For they have in a manner the same opinion of free will, and of justi- fication by works, that you have.—Bale, Mystery of Iniquity. Genev. 1545. p. 53.]
[? Δεῖν δὲ πώντως αὐτοῖς τῆς νομικῆς θρησκείας, ὡς μὴ dv διὰ μόνης τῆς els τὸν Χριστὸν πίστεως, καὶ τοῦ κατ᾽ αὐτὴν βίου σωθησομένοις.--- 560. Eccl. Hist. Cant. 1720. Lib. 111. c. 27. p. 121.]
[3 Not only faith (as you may perceive), but love or charity, obtaineth remission of sins.x—Test. Rhem. Marg. Annot. (Luke vii. 47) p. 157. This do and thow shalt live. Not by faith only, but by keeping God’s commandments we obtain life everlasting: not only by believing but by doing.—Annot. Luke x. 28. He that believeth in Christ with faith which worketh by charity (as the apostle speaketh) shall not be condemned at the latter day nor at the hour of his death, &c.—Annot. John iii. 18. p. 224. This apostle allegeth the good works of Rahab, by which she was justified, and S. Paul (Heb. xi.) saith she was justified by faith. Which are not contrary one to the other, for both is true, that she was saved by faith, as one saith: and that she was saved by her works, as the other saithk— Annot. James ii. 25. p. 647.]
[+ For the means of justification they agree with the papists, that it is not by faith only apprehending Christ, but by their works also.—Russe Commonwealth, Lond. 1591. ¢. 23. p. 98.]
[6 Vaux, Catech. Antwerp. 1574. c. iii. p. 28. In answer to the question, Who breaketh the first commandment by presumption of God’s mercy 1]
[5 This reference the editor has been unable to verify. }
[7 This wicked sorcerer Simon is noted by 8. Ireneus, Lib. 1. 6. 20 and others, to have been the first heretic and father of all heretics to come in the church of
xI.] OF THE CHURCH OF ENGLAND. 115
Nor they, finally, which maintain how the truly righteous apprehend not Christ by faith, but have him and his right- eousness essentially and inherent within them: which is an error of the Catharists*, Papists®, Osiandrians', and Family
Isidor. of Love". etym. Lib, ihe Led Proposition ITI. heres. é Concil. Trid. We are accounted righteous before God, not for own “ie 6, cap. works or deservings. Calvin. con- tra Osiand. The proof from God’s word. Theod. ena, pist. 1 Besides what hath been said, that works have no place Display in en’s Con-
nor portion in the matter of our justification, it is evident in ‘es. 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. ἊΝ 5. xiv. 2, 3. Eternal life cometh unto us, not by desert, but partly of Psi 2, ἃ
promise, partly of gift. ὟΝ it do.”
The just shall live by faith; and the law is not of faith. Act ioe
. Moreover, as the godly in old time were, so Christians in John rane
these days are, and shall be justified: but the godly were 1 ohn at
justified, not for any good works or worthiness of their own: Gal. iti 1],
so justified was Abraham, the Jews, the Samaritans, Paul, the Hom. iv. 1,2,
Eunuch, the Jailor, and the Ephesians. dee toe
All churches reformed!?, with a sweet consent, applaud, Acis vil, ma and confess this doctrine. eee 1 Tim. i, 14,
God. He taught only faith in him, without good life and works, to be enough to oe iii. 6, salvation.—Test. Rhem. Annot. Acts viii. 18.] pore viii. 36. [3 This assertion, as regards the Catharists, is merely inferential. Isidore only — xvi. 31, says: Cathari propter munditiam ita se nominaverunt. Gloriantes enim de suis Fh. ii. 4, 5 meritis, negant poenitentibus veniam peccatorum.—lIsidor. Opp. Col. Agrip. 1617, Conf. Helv,
Il. ec. 16. Etymol. Lib. vit. c. 5. fol. 65, ο.7 Basil. Art. [° Que enim justitia nostra dicitur, quia per eam nobis inhwrentem justificamur, ¢77" Fehon,
illa eadem Dei est, quia a Deo nobis infunditur per Christi meritum.—Conceil. Art. xxr.
ξ : = : Belg. Art. Harduin. Paris. 1714. Tom. x. col. 39. Conc. Trid. Sess. vr. cap. 16.] oe τε [1° Admittit quidem (Osiander)...remissionem peccatorum intercedere in homine August. Art.
(Te ere ° Ξ Oe Gi Ὁ VI. 20, justificando: sed in primo et summo gradu locans spectrum essentialis justitie quod
ipse finxit, nihil aliud relinquit gratuite Dei acceptationi, quam ut sit inferior quedam appendix.—Calv. Opp. Amstel. 1667-72. Tom. 1x. Epist. contr. Osiand. p.190. ἃ. Osiandri fanaticum delirium de essentiali justitia non multo magis, opinor, te vel sane quenquam mentis hominem exercuerit.—Bez. Epist. Genev. 1575. Ep. 1. p. 12.]
['! Touching Christ's perfection....we utterly deny this to be wrought as you affirm in us: for neither doth he work this perfection in us, nor by us, but merely without us.—Ans. to Lett. of the Fam. in the Displ. Lond. 1579. fol. N. 8.]
['? Interim...non sentimus per opera bona nos salvari...Gratia enim soliusque Christi beneficio seryamur. Opera necessario ex fide progignuntur ; at improprie his salus attribuitur, que propriissime ascribitur gratia,—Harm. Conf. Sect. 1x.
8—2
Matt. v. 21, «&e. Matt. xv. 2.
2 Tim. i. Acts xv. 2. Gab. Biel. Lib. 11. Dist. 27. q. 1.
Concil. Trid. Sess. 6, Can. 32.
Petrus ἃ Soto, Asser. cath. de bonis oper.
7 oe ᾿
116 THE CATHOLIC DOCTRINE [ART.
The errors and adversaries unto this truth.
Adversaries hereunto are, The Pharisees, who thought men were justified by external righteousness, moral and ceremonial. ' The false apostles in Asia and at Jerusalem. The pharisaical Papists', who against the justification by faith alone, do hold a justification by merits, and that of con- gruity, dignity, and condignity. The said Papists teach, besides’, that life eternal is due unto us of debt; because we deserve it by our good works. They teach, finally’, that by good works our sins are purged.
p. 172. Conf. Helv. Post. ο. xvr. Justitiam et satisfactionem pro peccatis nostris non tribuimus operibus que fidei fructus sunt.—Ibid. p. 174. Conf. Basil. Art. vir. [1x]. Deinceps docetur quare et quo consilio seu fine pietatis Christiane opera bona prestari debeant, nimirum non hac de causa ut homines justificationem aut salutem per hee et remissionem peccatorum consequantur.—lIbid. p. 180. Conf. Bohem. 6. viz. ...Profitemur bona opera que duce ipsius Spiritu edimus, non respici a Deo, ut per ea justificemur, aut filii Dei censeri mereamur, &c.—Ibid. p. 184. Conf. Gall. Art. xx11. Hee vero opera...ad nos...justificandos, nullius sunt prorsus momenti. Fide enim in Christum justificamur et quidem priusquam bona ulla opera ediderimus.—Ibid. p. 186. Conf. Belg. Art. xxrv. Sentiendum est nos consequi remissionem peccatorum, et personam pronuntiari justam gratis, &c. —lIbid. p. 190. Conf. Aug. 1540. Art. vr. Item docent...quod oporteat bona opera ..-facere...non ut confidamus per ea opera justificationem coram Deo mereri.—Id. Edit. 1531. ...Diserte docet Paulus gratis nobis donari remissionem peccatorum, et justificationem, non propter nostrorum operum dignitatem, &c.—Ibid. p. 193. Conf. Aug. 1540. Art.xx. Principio quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum et gratiam et justificationem.—lIbid. p. 199. Edit. 1531. ]
[! Actus meritorius est actus a voluntate libere elicitus ad retribuendum aliquod premium acceptatus....Meritum condigni sive de condigno est actus a voluntate elicitus ad premium alicui secundum debitum justitie retribuendum. Consistit autem justitia illa in quadam proportione meriti ad premium et equali- tatem... Meritum de congruo est actus libere elicitus, acceptatus ad aliquid retri- buendum; non ex debito justitie, sed ex sola acceptantis liberalitate. Et hoe meritum non coexigit equalitatem dignitatis cum retributo, neque in operante nec in opere, nec in retribuente.—Gab. Biel. Comment. in Sentent. Brixiw, 1574. In Lib. 1. Dist. xxv. Quest. 1. p. 138.]
[? Si quis dixerit, hominis justificati bona opera ita esse dona Dei, ut non sint : etiam bona ipsius justificati merita: aut ipsum, justificatum bonis operibus, que ab eo per Dei gratiam, et Jesu Christi meritum, cujus membrum est, fiunt, non vere mererl augmentum gratia, vitam wternam, et ipsius vite ezterne, si tamen in gratia discesserit, consecutionem atque etiam glorie augmentum; anathema sit.—Concil. Harduin. Tom. x. col. 43. Cone. Trid. Sess. νι. De Justific. Can. 32.]
[* Sentiendum itaque,...bonis operibus, que ex divina gratia fiunt, ita esse fidendum, ut et ad expianda peccata, iram Dei placandam, et vitam %ternam consequendam necessaria sint, et utilia.—Petr. a Soto, Assert. Cathol. Fid. Ant- werp. 1557. De Bon. Oper. p. 20.]
Xu. | OF THE CHURCH OF ENGLAND. 117
ArticLte XII. Of Good Works.
Albeit that good 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 lively 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.
Proposition 1. 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; vet, that good works, after man his Justi- fication, do please God, it is a clear truth everywhere to be read in the holy scripture. For, een God hath commanded them to be done, and requireth Jonnxv 12.
Phil. ii 14, righteousness, not only outward of the body, but also inward *«, ως τν. of the mind, and hath appointed for the virtuous and godly 345% ji. 19,
James ii
rewards both in this life, and in the world to come, and to Matt v 22,
the wicked punishments spiritual, corporal, and of body and 4 Acts xxiv, 16, soul eternal in the pit of hell. Mark x 29,
And this is believed and acknowledged by the churches’. 1 Tim. iv ee
& x. 32. Luke xiv. 13,14. Rom. ii. 10. Isai. lix. 1,2. John ix. 31. 1John iii. 21. Deut. xxviii. 15, &e. Jer. v.25. Rom. xiii. 2. Matt. x. 33. Matt. xxi. 41, &e. 1 Cor. vi. 9,10. Heb. xii. 14, &e. 25. Rev. xxi. 8. Conf. Helv. τι. c. 16. Basil. Art. vit. Bohem. e. 7. Gal. Art. XxII. Belg. Art. XXIV. August. Art. vi, & xXx. Saxon. Art. 11. Vv. vi. Wittemb. ο. 7. Suevica, e. 4.
[* Placent vero approbanturque a Deo opera, que a nobis fiunt per fidem, &c.—Harm. Conf. Sect. x. p. 172. Conf. Helv. Post. cap. xvi. Fiunt itaque opera fidelium non ut satisfaciant pro peccatis suis sed solummodo ut his Deo Domino nostro pro maximis beneficiis nobis in Christo exhibitis, se aliquo modo gratos esse declarent.—Ibid. p. 174. Conf. Basil. Art. yur. [1x.] Ex his manifestum fit et planum, ea opera que ex fide fiunt Deo placere, et luculenta gratia afici, &¢.— Ibid. p. 182. Conf. Bohem. cap. νι. Tantum abest...ut bene etsancte vivendi studium fides extinguat, ut etiam illud augeat, et inflammet in nobis unde bona opera neces- sario consequuntur.—Ibid. p. 183. Conf. Gall. Art. xx. Hee vero opera a sin- cera fidei hujus radice emanantia, ideo demum bona et Deo grata sunt, quia per ilius gratiam sanctificantur.—Ibid. p. 186. Conf. Belg. Art. xxrv. Item docent quod quum fide reconciliamur, necessario sequi debeat justitia bonorum operum
Iren. Theod.
lren. Lib. 1. ο. 23.
Epiph. Lib. 111.
Aug. contra Pet. Lib. 1. ο. 24.
118 THE CATHOLIC DOCTRINE [ART.
The errors and adversaries unto this truth.
This truth is oppugned by adversaries of divers kinds. For
Some hold, that seeing man is justified by faith, he may live as he listeth; as the Libertines!.
Some think that to attend upon virtue, and to practise good works, is a yoke too heavy, and intolerable; as the Simonians’*.
Some utterly cast off all grace, virtue, and godliness, as did the Basilidians, the Aetians*, the Circumcellians®, and do the Machivilians and Atheists. Some permit, though not all manner, yet some sins: so allowed was both whoredom and
que Deus nobis mandavit....Placet igitur hec obedientia, &c.—Ibid. p. 189. Conf. Aug. 1540. Art. vr. Quanquam...hec nova obedientia procul abest a perfectione legis, tamen est justitia et meretur premia, &c.—Ibid. p. 196. Art. xx. Item docent ...quod oporteat bona opera mandata a Deo facere propter voluntatem Dei, &c.— Ibid. p. 190. Conf. 1531. Art. νι. Praterea docent quod necesse sit bona opera facere...propter voluntatem Dei.—Ibid. p. 201. Art. xx....Tenenda est norma de bonis operibus,...et hac opera interiora et exteriora fiunt cultus Dei, quum fiunt in fide et referuntur ad hunc finem ut Deus hac obedientia celebretur.—Ibid. p. 211. Conf. Saxon. Art. νι. [vir] Et tamen sciat oportere inchoari obedientiam et justitiam bone conscientiw, et hanc...in reconciliatis Deo placere, propter media- torem, &c.—Ibid. p. 215. Art. vir. [1x.] Ceterum etsi vita eterna datur propter Filium Dei renatis tamen simul etiam est merces bonorum operum, &c.—Ibid. p. 217. Art. rx. [x.] Docemus bona opera divinitus precepta, necessario facienda esse et mereri, gratuita Dei clementia, sua quedam sive corporalia sive spiritualia premia—lbid. p. 219. Conf. Virtemb. cap. vir. Nam quicquid lex tradit, hue spectat, hoc unum requirit, ut tandem ad Dei imaginem solidam reformemur, &c.— Ibid. p. 223. Conf. Suev. cap. iv. ]
[} Unumquemque oportere naturalem inclinationem sequi, atque sic agere et vivere ut libebit, &c.—Calv. Opp. Amstel. 1667-72. Tom. vit. p.391. b. Instr. ady. Libert. cap. xx.]
[2 Secundum enim ipsius gratiam (dicit Simon) salvari homines, sed non secun- dum operas justas. Nec enim esse naturaliter operationes justas, sed ex accidenti; quemadmodum posuerunt, qui mundum fecerunt angeli, per hujusmodi precepta in servitutem deducentes homines.—Iren. Ady. Her. Oxon. 1702. Lib. 1. cap. 20. p. 95. οὐ γὰρ διὰ πράξεων ἀγαθῶν, ἀλλὰ διὰ χάριτος τεύξεσθαι τῆς σωτηρίας" οὗ Oy χάριν οἱ τῆς τούτου (sc. Σίμωνος) συμμορίας πᾶσαν ἐτόλμων doéyerav.—Theod. Opp. Lut. Par. 1642-84. Tom. τν. p. 193. Her. Fab. Lib. 1. Ἂς. 1.]
[3 Contemnere autem et idolothyta, et nihil arbitrari, sed sine aliqua trepida- tione uti eis: habere autem et reliquarum operationum usum indifferentem et uni- verse libidinis.—Iren. Ady. Her. Lib. 1. cap. 23. p. 98.]
[* Καὶ γὰρ οὐκ ἄγεται αὐτοῖς περὶ βίου σεμνότητος, οὐ περὶ νηστείων, ob περὶ ἐνταλμάτων Θεοῦ, οὐ περί Twos ἑτέρου τῶν εἰς ζωὴν ἀνθρώποις ἐκ Θεοῦ mpootetaypévwv.—Epiphan. Opp. Paris. 1622, Tom. 1. p, 916, Adv. Her. Lib. rm. Tom. 1.7
[5 Vestros autem fructus si consideremus ; omitto tyrannicas in civitatibus et maxime in fundis alienis dominationes, omitto furorem Circumcellionum, et pra- cipitatorum ultro cadaverum cultus sacrilegos et profanos, bacchationes ebrietatum, et sub uno Optato Gildoniano decennalem totius Africe gemitum: &c.—August. Opp. Paris. 1836-8. Tom. rx. col. 355. Contr. Litt. Petil. Lib. 1. cap. 24. ]
μο fa ¢
X11. | OF THE CHURCH OF ENGLAND. 119
unclean pollutions, by the Carpocratians® and Valentinians’, and is of the Jesuits* and Papists®: and perjury in the time of persecution by the Basilidians!®, Helchesaites"™, Priscilli- anists'’, Henricians!*, and Family of Love!; and violating of promise, yea and oaths made unto heretics, as they call them, by the Papists’.
[5 Οἱ δὲ ἀπὸ Καρποκράτους καὶ ᾿Επιφάνους ἀναγόμενοι, κοινὰς εἶναι τὰς γυναῖκας ἀξιοῦσιν. After mentioning the abominable impurities practised and encouraged by these heretics, he observes, τοιαῦτα δὲ οἶμαι τῶν κυνῶν Kal συῶν Kat τράγων λαγνείαις νομοθετεῖν τὸν Καρποκράτην éder.—Clem. Alex. Opp. Oxon. 1715. p. 511. Strom. Lib. m1. ο. 2. Eloi δὲ ἐν ἀσωτίᾳ διατελοῦντες οὗτοι, καὶ πᾶν ὁτιοῦν ἐργαζόμενο! πρὸς εὐπάθειαν σωμάτων, «.t.\.—Epiphan. Opp. Tom. 1. p. 104. Adv. Her. Lib. 1. Tom. 1. Her. 27.]
[7 Καὶ γὰρ τὰς Ἑλληνικας ἑορτὰς ἐπετέλουν, καὶ εἰδωλοθύτων μετελάμβανον καὶ φιληδονίαις δουλεύουσι, καὶ πᾶν ὁτιοῦν πονηρὸν ἀδιακρίτως πολμῶσιν.-τε Theod. Opp. Tom. tv. pp. 200, 1. Heret. Fab. Lib. 1. c. 7.]
[® The stews are in Rome cum approbatione. The stews are in Rome as lawful as any citizen: as lawful as any magistrate: as lawful as any order of religion. The stews are at Rome cum approbatione as lawful as the pope is himself,—A Sparing Discoverie of our English Jesuits, 1601. p. 13. ]
[9 ... Precipimus, ut ubi clerici et maxime in sacris ordinibus constituti, qui in domibus suis vel alienis detinent publice concubinas, eas prorsus a se removeant infra mensem, &c. In the annotation on this constitution, various in- terpretations are given of the word ‘publice’; after which the annotator proceeds: Tu dic publice, quando multitudini se patere non expavet...secus ergo si secrete intra domum propriam vel alienam detineat hance concubinam: nam tune poenam hujus constitutionis non incurret: cum domus rem secretam, non autem publicam denotat.—Constitut. Othon. Parrhis. 1506. De Concub. Cler. Remov. Fol. xxii. ]
[1° Prohibet etiam pati martyrium homines pro nomine Christi, dicens ita ignoras quid desideras, &c.—Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. ty. col. 9. Quapropter et parati sunt ad negationem qui sunt tales, imo et magis ne pati quidem propter nomen possunt, cum sint omnibus similes.—Iren, Adv. Her. Lib. 1. cap. 23. p. 99.]
[1 Φησὶ δὲ ὅτι τὸ ἀρνήσασθαι ἀδιάφορόν ἐστι" καὶ ὁ μὲν νοήσας, τῷ στόματι ἐν ἀνάγκαις ἀρνήσεται" τῇ δὲ καρδίᾳ obxyii—Euseb. Eccl. Hist. Cant. 1720. Lib. vi. c. 38, pp. 300, 1.1
[2 Nec in eo malo debemus Priscillianistarum esse participes...Ipsi enim soli, vel certe maxime ipsi reperiuntur, ad occultandam suam quam putant veritatem, dogmatizare mendacium: atque hoc tam magnum malum ideo justum existimare, quia dicunt in corde retinendum esse quod verum est; ore autem ad alienos proferre falsum, nullum esse peccatum.—August. Opp. Tom. vr. col. 756. Ad Consent. Lib. cap. 2. ]
{1% Denique indixere (ut dicitur) latebras sibi, firmaverunt sibi sermonem nequam. Jura, perjura: secretum prodere noli...Patet vos...flagitiose praesumere de perjurio.—Bernard. Opp. Par. 1719. Vol. 1. col. 1494, In Cant. Ser. Ixv. § 2.]
[Ὁ They may answer to every demandant (not being one of their sect) in such sort as they think best shall please him. For they say they are bound to deal truly with no man in word or deed that is not of their congregation: alleging that he is no neighbour, and that therefore they may abuse him at their pleasure.—Display of the Fam. Lond. 1579. fol. H. 5. Ὁ. See also Ibid. fol. H. 4. b. and Sents. 10 and 47, of the Admonition to Christ. Vittel. ]
['° Praesens sancta synodus ex quovis salvoconductu per imperatorem, reges,
Cl. Alex. Str. τὴν ΤΠ: yiph. Thepdoree Spar. discov. ag. 13. onstit. Othonis, de coneub. Cler removendis. Philast. Iren £useb. Lib. Vi. ὁ. 38. August. D. Bernard, sup. Cant, ser. 65. pepey Η.
Cone. Const. Sess. 19, & Cochlzus Hist. Hussit. Lib. 11. p. 75.
Policy of the Turkish
Emp. cap. 24.
Matt. vii. & Xxili.
Rom. viii. 8.
Gal. v. 6.
Tit. i. 15.
Heb. xi. 6.
120 THE CATHOLIC DOCTRINE [ART.
Some (as the Turkish priests! called Seiti and Chagi) take it to be no sin, but a work meritorious, by lies, swearing, yea forswearing, to damnify Christians what they can. Much like unto these are the equivocating Jesuits, in deluding and deceiving Protestant princes, and their officers, by their doubt- ful speeches, even when they are sworn to answer plainly and truly by their lawful magistrates.
Some suppose that God is pleased with lip-service only, and outward righteousness, as the hypocritical Pharisees, or pharisaical hypocrites.
Proposition II. 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.
“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.”
“Unto the pure are all things pure; but unto them that are defiled and unbelieving is nothing pure.”
“ Without faith it is impossible to please God.”
et alios seculi principes, hereticis vel de heresi diffamatis, putantes eosdem sic a guis erroribus revocare, quocumque vinculo se adstrinxerint, concesso, nullum fidei catholice, vel jurisdictioni ecclesiastice prejudicium generari, vel impedimentum prestari posse seu debere declarat, quo minus, dicto salyoconductu non obstante, liceat judici competenti et ecclesiastico de hujusmodi personarum erroribus inqui- rere, et alias contra eos debite procedere eosdemque punire, quantum justitia suadebit, si suos errores revocare pertinaciter recusaverint, etiam si de salvo- conductu confisi, ad locum venerint judicii, alias non venturi: nec sic promittentem, cum fecerit quod in ipso est, ex hoc in aliquo remansisse obligatum.—Concil. Harduin. Paris. 1715. Tom. vii. col. 462. Concil. Constant. Sess. xix. ...petebat (Hieronymus) audiri, sub salvo tamen conductu: qui ei sic datus est, ut justitia semper salva maneret, et quantum fides orthodoxa exigeret. Qualis et Joanni Hus datus fuisse creditur. Quod si rex Sigismundus in suo conductu, ea cautela usus non fuit, concilium tamen declaravit, aliter hereticis conductum dari non debere.—Cochle. Hist. Hussit. apud S. Vict. prope Mogunt. 1549. Lib. 11. p. 72.]
[1 Both of these sorts of priests, the Seiti and the Chagi are, for the most part, a most wicked and detestable kind of men. For being much and often called, or rather hired, to testify as witnesses in matters before the magistrate, they will for a ducat take a thousand false oaths, especially if it be against a Christian; against whom to use perjury or false witness they hold it no impiety, but rather a good and meritorious deed.—Policy of the Turk. Emp. Lond. 1597. p.74.]
Xi. | OF THE CHURCH OF ENGLAND. 121
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 ;” “Say, We are unprofitable servants.” And St Paul,
“We know that the law is spiritual, but I am carnal, &c.”
“We, which havo the firstfruits of the Spirit, even we do sigh in ourselves, &c., and have infirmities.”
“Ye cannot do the same thing that ye would.”
Which is the faith and confession of the churches”.
Errors and adversaries unto this truth. Therefore we mislike and condemn the opinions of the Valentinians and Papists. The Valentinians* say, that please God do spiritual
[2 Docemus enim vere bona opera enasci ex viva fide per Spiritum Sanctum, et a fidelibus fieri secundum voluntatem vel regulam verbi Dei.—Harm. Conf. Sect. rx. Ρ. 171. Conf. Hely. Post. cap. xvi. ...Hec (se. fides) per opera charitatis se sine intermissione exercet &c.—Ibid. p. 174. Conf. Basil. Art. vir. [1x. Disp. 22.] ...Hee duo fides et charitas scaturigo sunt et norma omnium virtutum et bonorum operum, &c.—lIbid. p. 180. Conf. Bohem. cap. viz. Recipimus autem per fidem hance sancte vivendi gratiam.—Ibid. p. 183. Conf. Gall. Art. xx1r. Tantum abest igitur ut fides hec justificans homines a recta sanctaque vivendi ratione avocet...ut contra absque illa nemo unquam quicauam boni propter Deum...agere atque operari possit.— Ibid. p. 186. Conf. Belg. Art. xxrv. Inter bona opera precipuum est...fides ipsa et parit multas alias virtutes que existere non possunt, nisi prius corda fidem conceperint.—Ibid. p. 195. Conf. Aug. 1540. Art. xx. Et quia per fidem accipitur Spiritus Sanctus jam corda renovantur et induunt novos affectus, ut parere bona opera possint.... Nam sine fide nullo modo potest humana natura, primi aut secundi precepti opera facere—Ibid. p. 201. Conf. 1531. Art. xx. ...hae externa disciplina, etiam sicubi est honestissima, nequaquam est impletio legis, nec meretur remissionem peccatorum, nec est justitia illa, qua coram Deo accepti sumus, &c.—Ibid. p. 204, Conf. Saxon. Art. rm. Totum beneficium Filii Dei considerandum est: ita enim vult peccatum et mortem tollere, et nos ex regno diaboli eripere ut prorsus abolito peccato et deleta morte restituat in nobis eternam vitam.—Ibid. p. 210. Art. v. [ vr. ]. ...Hi veri cultus non possunt prestari sine luce Evangelii et sine fide.—Ibid. p. 212. Art. vi. [vir.] Non est autem sentiendum quod iis bonis operibus que nos facimus in judicio Dei...confidendum sit. Omnia enim bona opera, que nos facimus sunt imperfecta nec possunt severitatem divini judicii ferre.—Ibid. p. 219. Conf. Virtemb. cap. vu. Hane fidem vocat 1). August....evangelicam, efficacem, videlicet per dilectionem. Hac demum regeneramur, et restituitur in nobis imago Dei. Hac quum perversi nati simus, nostris cogitationibus a puero ad malum tantum pronis, evadimus boni rectique.—Ibid. p. 222. Conf. Suev. cap. rv. |
[3 Ἡμᾶς μὲν γὰρ ἐν χρήσει τὴν χάριν λαμβάνειν λέγουσι" διὸ Kat ἀφαιρε- θήσεσθαι αὐτῆς. αὐτοὺς δὲ ἰδιόκτητον ἄνωθεν ἀπὸ τῆς ἀῤῥήτου καὶ ἀνονομάστου συζυγίας συγκατεληλυθυῖαν ἔχειν τὴν χάριν" καὶ διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. διὸ καὶ ἐκ παντὸς τρόπου δεῖν αὐτοὺς ἀεὶ τὸ τῆς συζυγίας μελετᾶν μυστήριον...διὰ TOUTO οὖν ἡμᾶς καλοὺς Ψψυχικοὺς ὀνομάζουσι, καὶ ἐκ κόσμου
Matt. vi. 12. Luke xvii. 10. Rom. vii. 14.
Rom. viii. 23,
Gal. v. 17.
Conf. Helv, 11. cap. 16, Basil. Art. vu. Bohem. cap. 7. Gal. Art. ΧΧΙΙ. Belg. Art. XXIV. August. Art. XxX. Saxon. Art. 11. Vv. vi. Wittemb. ce. 7. Suevica,
Coa Ten Lib. I. ο. 1,
ἴω
122 THE CATHOLIC DOCTRINE [aRT.
men’, (which are themselves only,) not by faith, but only by their knowledge of divine mysteries; and natural men do please him by their bodily labour and upright dealing.
Replat 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 incapable of divine knowledge, and religious speculations, who must perish both in soul and body.
The Papists teach, that
ἜΑΡ: 188. They not only are* good works which God commandeth, but they also which be either voluntarily done of ourselves, or enjoined us by priests‘.
Pe They are good works, and acceptable before God, which are done without faith>. A 189. Works of themselves, without respect unto Christ, please
Godé,
εἶναι λέγονσι, καὶ ἀναγκαίαν ἡμῖν τὴν ἐγκράτειαν, Kal ἀγαθὴν πρᾶξιν, ἵνα ov αὐτῆς ἔλθωμεν εἰς τὸν τῆς μεσότητος τόπον" αὐτοῖς δὲ πνευματικοῖς τε καὶ τελείοις καλουμένοις μηδαμῶς.---Ἰτοη. Adv. Her. Oxon. 1702. pp. 31, 32. Lib. 1. (erg eas
[} Spiritual men do please God, 1633, and the later editions. ]
[2 Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Καὶν, ᾿Αβὲλ, Σήθ. καὶ ἐκ τούτων τὰς τρεῖς φύσεις. οὐκέτι καθ᾽ ἕν, ἀλλὰ κατὰ γένος, καὶ TO μὲν χοϊκὸν εἰς φθορὰν χωρεῖν, καὶ τὸ ψυχικὸν ἐὰν τὰ βελτίονα ἕληται, ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύεσθαι" ἐὰν δὲ τὰ χείρω, χωρήσειν καὶ αὐτὸ πρὸς Ta ὅμοια. τὰ δὲ πνευματικὰ, ἃ ὧν κατασπείρῃ ἡ Ἀχαμωθ, ἔκτοτε ἕως τοῦ νῦν δικαίαις Ψυχαῖς παιδευθέντα ἐνθάδε, καὶ ἐκτρα- φέντα διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι x.r.A.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 192. Adv. Her. Lib. 1. Tom. 1. Her. 31.]
[5 They only are not, 1607. ]
[4 Philippus Melancthon contra docet...hec ipsa [bona] opera ideo facienda quia a Deo pracepta sunt, non ut illis quicquam mereamur. Que vero et nostra electione, nostroque arbitrio, aut superiorum prescripto vel consilio assumpserimus, apud Deum nullius haberi momenti...Quem ejus errorem...improbat Alb. Pighius, &c....Non igitur ea sola opera Deo placent et bona sunt que Deus precepit, nec solum ea que fiunt in proximi utilitatem ; sed quecunque conformia sunt, secundum omnes circumstantias sue regulé, &c.—Tapp. Opp. Col. Agrip. 1582. Art. xi. Tom. 11. pp. 115, 6.]
[> ...satis abunde explicavimus, D. Paulum ea appellare opera legis, que cum non ex fide proficiscantur, externum tamen quoddam virtutis specimen habent....Ne tamen omni prorsus premio destituta esse videantur, Mosis illa verba adjungit, Qui fecerit ea homo, vivet in eis: hoe est, supplicia legis violatoribus constituta effugiet.— Andrad. Orthodox. Explic. Colon, 1564. Lib. vr. De Justific. pp. 527, 8. Cf. Lib, ur. De Peccat. pp. 274, 5.]
[° See above, note 3.]
~ τ
XI. | OF THE CHURCH OF ENGLAND. 123
Men perfectly may keep the laws of God’. In which error also be the Anabaptists® and Family of Love?,
Proposition III, 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, p. 107, yet not the least cause is, that men may be known what they are. For the scripture saith, and sheweth, that thereby are known the good trees from the bad, the wheat from the chaff, the true disciples from the false, the sons of God from the children of Satan, the regenerate from the unbelievers.
Hereunto the saints and churches! do subscribe.
[7 This is apparently not expressed in the place referred to. J
[3 Quemadmodum in precipuo dogmate justificationis et salutis per fidem Ana- baptist graviter impingunt, ita in doctrina de fine seu usu et observatione legis multum aberrant: de quibus tamen nos accusant, quod falsa doceamus, et aiunt docere nos legem ab homine servari non posse, cum tamen omnes scripture legem servare jubeant.—Bulling. Ady. Anabapt. (Simler Vers. Lat.) Tiguri, 1560. p. 123. b. Lib. tv. c. 3.]
[° Happily ye may object (as some have done that 1 have communed with), and say, it is impossible to do and keep the commandments.— Answer. What the scrip- tures last before recited [ Eccles. xii. Fear God, and keep his commandments] doth require you have heard, and many more there might be alleged to the same effect, &c.—Letter of the Fam. in the Displaying. Lond. 1579. fol. L. 6. a.]
[1° Non...vilipendimus aut condemnamus opera bona: quum sciamus hominem nec conditum nec regenitum esse per fidem, ut ocietur; sed potius ut indesinenter que bona et utilia sunt, faciat.—Harm. Conf. Sect. rx. p. 172. Conf. Helv. Post. cap. χντ. Qua (se. opera) fidei fructus sunt.—Ibid. p.174. Conf. Basil. Art. virr. [1x.] Disp. 22. Christiani in bonis operibus exercere se debent...ut hoc modo probent et demonstrent fidem suam, et ex his quod sint veri Christiani, hoe est viva membra et sectatores Christi esse agnoscantur.—lbid. p. 180. Conf. Bohem. cap. vi. Unde (se. 6 fide) bona opera necessario consequuntur.—Ibid. p. 183. Conf. Gall. Art. xxir. Credimus veram hanc fidem...nos regenerare, atque veluti novos homines efficere, ut quos ad novam vitam vivendam excitet, et a peccati servitute liberos efficiat.—Ibid. p. 186. Conf. Belg. Art. xxrv. Quum autem in hac ipsa consola- tione, fiducia qua acquiescimus in Filio Dei, vere sit motus accensus ἃ Spiritu sancto, quo vivificatur cor, et liberatur ab externa morte, dicitur hac conversio, regeneratio -.-Et fit homo jam vere domicilium Dei, qui est in 60 efficax, &c.—Ibid p. 209, Conf. Saxon. Art. 111. Docemus bona opera divinitus precepta, necessario facienda esse.—Ibid. p. 219. Conf. Virtemb. cap. vir. Nolumus autem hoc sic intelligi, quasi salutem ac justitiam in ignavis animi cogitationibus fideve charitate destituta (quam informem vocant) ponamus: quandoquidem certi sumus neminem justum aut salvum fieri posse nisi amet summe Deum et imitetur studiosissime,—Ibid. Ῥ. 222. Conf. Suev. cap. rv. |
Tapp. ibid.
Bullin. con- tra Anabapt Lib. Iv. ὁ. 3. Display L. 6. ἃ.
Matt. vii. 16,
Matt. iii. 12. John xiii. 35, Luke vi. 36. Ephes, v. 1. 1 John iii. 10, James ii. 18. 1 ΡΟΕΙ ΤΙΝ Eph. iv. 17. Conf. Helv. ὙΠ. ὉΣ 16. Basil. Art. vit. Bohem. e. 7.
Gal. Art. XXII.
Belg. Art. XXIV. Saxon. Art. Ill. Wittemb.
Ὁ. ἢ.
Suevie. ec. iv.
Matt. vi. & Vii.
Test. Rhem. an. Rom. il. 6
1 Cor. iii. 8. 2 Cor. v. 10. Heb. vi. 10. James ii. 22. Concil. Trid. Sess. 14, ο. 3.
Cone. Trid. Sess. 6, Can. 32,
124 THE CATHOLIC DOCTRINE [ART.
Errors and adversaries unto this truth.
The faithful shew their works, yet neither to have them seen of men, as did the hypocritical Pharisees; nor thereby to merit heaven, as do the pharisaical Papists, whose doc- trine is, that
Good works are meritorious’.
Good works (as contrition, confession, and _ satisfaction done in penance) not only do merit, but are besides a sacrament for to attain reconciliation with God, and forgive- ness of sins”.
Life eternal is due unto good works by the justice of God3,
{? Though the holy apostle’s special purpose be in this epistle to commend unto the Gentiles that trusted so much in their moral works, the faith in Christ: yet lest any man should think or gather untruly of his words, that Christian men’s works were not meritorious or the cause of salvation, he expressly writeth, that God giveth as well everlasting life and glory to men, for and according to their good works, as he giveth damnation for the contrary works.—Test. Rhem. Rhemes, 1582. p. 387. Annot. Rom. ii. 6. Every man shall receive according. A most plain text for proof that men by their labours, and by the diversities thereof, shall be diversely rewarded in heaven: and therefore that by their works proceeding of grace, they do deserve or merit heaven, and the more or less joy in the same.—Ibid. p. 430. Ann. 1 Cor. 11. 8. Either good or evil. Heaven is as well the reward of good works, as hell is the stipend of ill works. Neither is faith alone sufficient to procure salvation, nor lack of faith the only cause of damnation: by good deeds men merit the one, and by ill deeds they deserve the other.—lIbid. p. 480. Ann. 2 Cor. v. 10. God is not unjust. It is a world to see what wringing and writhing the Protestants make to shift themselves from the evidence of these words, which make it most clear to all not blinded in pride and contention, that good works be meritorious, and the very cause of salvation, so far that God should be unjust, if he ren- dered not heaven for the same.—lbid. p. 613. Ann. Hebr. vi. 10. Fuith did work with. Some heretics hold, that good works are pernicious to salvation and justification : other that though they be not hurtful, but required, yet they be no causes or workers of salvation, much less meritorious, but are as effects and fruits issuing necessarily out of faith. Both which fictions, falsehoods, and flights from the plain truth of God’s word, are refuted by these words, when the apostles saith, That faith worketh together with good works: making faith to be a coadjutor, or co-operator with works, and so both jointly concurring as causes and workers of justification: yea afterward he maketh works the more principal cause when he resembleth faith to the body, and works to the spirit, or life of man.—Ibid. p. 646. Ann. James 11. 22. ]
[2 Sunt autem quasi materia hujus sacramenti [sc. Poenitentie], ipsius poeni- tentis actus, nempe contritio, confessio et satisfactio: qui quatenus in pcenitente ad integritatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, hae ratione partes poenitentie dicuntur. Sane vero res et effectus hujus sacramenti, quantum ad ejus vim et efficaciam pertinet, recon- ciliatio est cum Deo.—Concil. Harduin. Paris. 1714. Tom. x. col. 91. Cone. Trid. Sess. xrv. cap. 3. |
[5 See above, p. 116, note 2.]
ΧΠΙ.] OF THE CHURCH OF ENGLAND. 125
ArTIcLE XIII.
Of Works before Justification.
Works done before the grace of Christ, and the inspir- ation of his Spirit, (1) are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, (2) neither do they make men meet to receive grace, or (as the school-authors say) deserve grace of congruity: yea rather, (3) for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
The propositions. 1. Works done before justification please not God. 2. Works done before justification deserve not grace of congruity. 3. Works done before justification have the nature of sin.
Proposition I. Works done before justification please not God. The proof from God’s word.
Before men do please God, nothing that they do can please him. But men please not God, being not renewed, and justified by the Spirit. For, before men be regenerate, they are not grapes, but thorns; not‘ figs, but thistles; not good, but evil trees; not lively, but dead boughs; not en- graffed, but wild olives; not friends, but enemies ; not the sons of God, but the children of wrath ; which bring forth no good fruit. As the churches® also acknowledge.
Errors [and] adversaries unto this truth.
Hereby the vanity of them is perceived which think, be- fore man’s justification his deeds do please God; such are the Papists, and were the Basilidians.
The Papists teach, that
[Ὁ Nor, 1607. ]
[5 Sed et non possent Deo placere dilectio et opera nostra si fierent ab injustis : proinde oportet nos prius justos esse quam diligamus aut faciamus opera justa.— Harm. Conf. Sect. rx. p. 169. Conf. Helv. Post. cap. xv. Humane vires sine Spiritu sancto, plene sunt impiis affectibus et sunt imbecilliores quam ut bona opera possint eficere coram Deo.—Adhzec, sunt in potestate diaboli, &c.—Ibid. p. 201. Conf. Aug. 1531. Art. xx.]
Matt. vii. 16.
Matt. xii. 33. Luke vi. 43. John xv. 4.
Rom. xi. 17, 23.
Rom. v. 10. Ephes. ii. 3. Confess. Hely. II. 6.
5s August. Art. Xx.
Andrad. de Fide, Lib. 11. Tapp. p. 189,
Clem. Alex. Strom. Lib. Il.
Eph. iv. 22. Rom. viii. 7. Eph. ii. 3. Rom. v. 8.
Tit. i. 15.
Conf. Helv. 11. c. 16. Bohem. ec. 7. Belg. Art. ΧΧΠΙ. August. ATC. αν XX. Saxon. Art. ὙΠ. & VII. Wittemb, Art. v.
126 THE CATHOLIC DOCTRINE [ ART.
Works done without faith do please God.
Good works, not in respect of Christ only, but in them- selves considered, please God!.
The Basilidians* placed the doers of civil and philosophi- cal righteousness, performed without faith in Christ, in the very heavens.
Proposition II,
Works done before justification deserve not grace of congruity. [The proof from God’s word3.]
The unregenerate, not yet justified, have nothing in them to move God to be gracious unto them; and being as they are, old, not new creatures; enemies, not favourers of godliness; the children of wrath, not of God; sinners, not virtuously bent; infidels, and not believers; of congruity deserve no grace at God’s hands, which is the faith too and confession‘ of other churches.
[ See above, p. 122, note 3.]
[? The passage meant may possibly be the followimg: Ἦν μὲν οὖν πρὸ τῆς τοῦ Κυρίου παρουσίας eis δικαιοσύνην “Ἑλλησιν ἀναγκαία φιλοσοφία" νυνὶ δὲ χρη- σίμη πρὸς θεοσέβειαν γίνεται, προπαίδειώ τις οὖσα τοῖς τὴν πίστιν δι᾽ ἀποδείξεως KapTroupévors.—Clem. Alex. Opp. Oxon. 1715. Tom. 1. p. 391, Strom. Lib, 1. cap. 5. This however is the sentiment of Clemens himself, not of the Basilidians.— Cf. Ibid. cap. 20. p. 977. καίτοι καὶ καθ᾽ ἑαυτὴν ἐδικαίου πότε Kai ἡ φιλοσοφία τοὺς “Ἕλληνας κιτ.λ.}
[3 Omitted in 1607. ]
[4 Referimus tamen mercedem ἢ πο, quam Dominus dat, non ad meritum homi- nis accipientis: sed ad bonitatem...Dei promittentis atque dantis.—Harm. Conf. Sect. rx. p. 173. Conf. Helv. Post. cap. xv1. Deinceps docetur, quare et quo consilio...opera bona prestari debeant: nimirum non hac de causa ut homines jus- tificationem aut salutem per hee et remissionem peccatorum consequantur.—-Ibid. p. 188. Conf. Bohem. cap. vir. ...De nobis ullisve meritis nostris nihil quicquam presumimus.—Ibid. p. 185. Conf. Belg. Art. xxzir. ...Ut remissio peccatorum certa sit, docet eam gratis donari: hoc est non pendere ex conditione dignitatis nostra, nec dari propter ulla precedentia opera, aut dignitatem sequentium.—lIbid. p. 187, Conf. Aug.1540, Art. iv. ...sentiendum est, donari nobis remissionem peccatorum et fieri nos ex injustis justos...gratis propter Christum, non propter dignitatem contri-~ tionis, aut aliorum operum precedentium aut sequentium.—lIbid. p. 192, Art. xx. In the edition of 1531: Principio quod opera nostra non possint reconciliare Deum aut mereri remissionem peccatorum et gratiam et justificationem.—Ibid. p. 199. Et con- tumelia est Filii Dei fingere ulla nostra opera merita esse...deliramenta clare damna- mus que finguntdisciplinam illam...mereri remissionem seu de congruo seu de con- digno, &c.—Ibid. p. 205. Conf. Saxon. Art. m1. Inanis est imaginatio fingentium obedientiam Deo placere sua dignitate et esse meritum condigni, ut loquuntur, et justitiam coram Deo que sit meritum yite «wterne.—lIbid. p. 214. Art. virz. [χη] Credimus...quod...necessariz sint hz virtutes, fides, spes, et charitas, et quod homo has virtutes non ex se concipere possit, sed accipiat ex favore et gratia Dei,—Ibid. p. 218. Conf. Virtemb, Art. v.]
ve EY ee te
xii. | OF THE CHURCH OF ENGLAND. 127
Errors and adversaries unto this truth.
This overthroweth the popish assertions concerning merits Test, Rhem.
= ACC. Χο 9. of congruity®; and that by good works man is justified before Goneil God, and made heir of eternal life®, 6. ὁ. 16.
As evil works deserve hell-fire, so eternal happiness is Pg deserved by good works’.
Proposition III. Works done before justification have the nature of sin, The proof from the word of God. Whatsoever men do, not yet justified before God, it is sin: for of such persons the best works which they do, even their fasting’, praying”, alms-deeds’, sacrificing unto God“, pro-
® Wherefore have we fasted, and thou seest it not? We have punished ourselves, and thou regardest it not, Isai. lviii. 3. Did you fast unto me? Zech. vii. 5. They have their reward, Matt. vi. 16.
> He that turneth away his ear from hearing the law, even his prayer shall be abominable, Proy. xxviii. 9. When thou prayest be not as the hypocrites, &c.; they have their reward, Matt. vi. 5
° Take heed that ye give not your alms before men, &c.; they have their reward, Matt. vi. 1, 2.
4 Will I eat the flesh of bulls, or drink the blood of goats? Psal. 1. 13. Bring me no more oblations in vain: incense is an’abo- mination unto me, &c. Isai. i. 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 remembereth incense, as if he blessed an idol, Isai. Ixyi. 3.
[5 After quoting Bede and St Augustine, the annotator continues, Whereby it appeareth that such works as are done before justification, though they suffice not to salvation, yet be acceptable preparatives to the grace of justification, and such as move God to mercy, as it might appear also by God’s like provident mercifulness to the eunuch, though all such works preparative come of grace also; otherwise they could never deserve at God’s hand of congruity or any otherwise toward justificas tion.—Test. Rhem. Rhemes, 1582. Ann. Acts x. 2. p. 320. ]
[5 Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita z2terna, et tamquam gratia filiis Dei per Christum Jesum misericorditer pro- missa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et meritis fideliter reddenda.—Concil. Harduin. Paris. 1714. Tom. x. col. 39. Conc. Trid. Sess. vz. cap. 16. ]
[7 Quod quidem 1), Paulus satis aperuit ad Thessalonicenses scribens, Nos ipsi . (inquit) in vobis gloriamur in Ecclesiis...Si tamen justum est apud Deum retri- buere retributionem iis qui vos tribulant, et vobis qui tribulamini requiem, &c...que quidem satis indicant, non minus sempiternam felicitatem justorum esse preclaris operibus debitam, quam eternos cruciatus ecrum sceleribus qui non noverunt Deum, neque obediunt Evangelio, &c.—Andrad, Orthodox, Explic. Colon, 1564, Lib. v1. De Justific. p. 517.]
Conf. Helv. 11. ce. 15, 16. Bohem. ec. 7. Belg. Art. ΧΧΠΙ- August. Art. τ Ὁ & Saxon. Art. 1Π. & VIII. Wittemb. Ἄχεν. Concil. Trid. Sess. 6. Can.
-
7.
128 THE CATHOLIC DOCTRINE [aRT.
phesying, and working of miracles, even in the name of Christ®, yea, all their actions whatsoever‘, are abominable be- fore God.
And this is agreeable to the confessions! of our brethren.
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’®.
Articer ΧΙ, Of Works of Supererogation.
Voluntary works, (1) besides, over and above, God's com- mandments, which they call works of supererogation, can- not be taught without arrogancy and impiety. (2) For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more Sor his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are com- manded 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 godli- ness and true religion.
© 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, Matt. vil. 22, 23.
f Whatsoever is not of faith is sin, Rom. xiv. 23. Unto them that are defiled ‘and unbelieving is nothing pure; but even their minds and consciences are defiled, Tit. i. 15. Without faith it is impossible to please God, Heb, xi. 6.
[! See above, p. 121, note 3, and p. 125, n. 5.] [3 Men, 1607.]
[3 Si quis dixerit opera omnia, que ante justificationem fiunt, quacunque ratione facta sint, vere esse peccata, vel odium Dei mereri...anathema sit.—Concil. Harduin. Paris, 1714. Tom. x. col. 41. Cone. Trid. Sess. vi. De Justificatione, Can. 7.]
XLV. | OF THE CHURCH OF ENGLAND. 129
Proposition 1.
Works of supererogation cannot be taught without arrogancy and impiety.
The proof from God's word,
Works of supererogation (which are voluntary works besides, over and above the commandments of God) are often condemned in the holy scripture, where we are commanded to walk, not after the laws of men, but according to the statutes of God, and to hear, not what man speaketh, but what Christ doth say: and he, teaching the duty of Christians, setteth before them, as their rule ae direction, the law and word of God; and more than that he doth neither urge nor require.
And against man’s injunctions : :
“ΠΟΥ worship me in vain (saith he) who for doctrine teach the commandments of men.’
* Teach had to observe all things whatsoever I have com- manded you.”
“* My sheep hear my voice, and know not the voice of stran- gers.”
Which doctrine, ordinances, and works whatsoever (besides, over and above that which God hath revealed and imposed), is called of the apostle, sometimes ordinances of the world, voluntary religion, sometime the doctrine of devils, and cursed. And the same is condemned in all churches‘ reformed after
the word of God.
[* Diximus autem antea legem Dei, que voluntas Dei est, formulam nobis pre- scribere bonorum operum...Etenim non probantur Deo opera, et nostro arbitrio delecti cultus, quos Paulus nuncupat é0c\o8pnoKeias.—Harm. Conf. Sect. ix. p. 171. Conf. Helv. Post. cap. xvi. Hane doctrinam (justificationis) horribiliter obruerunt = olim quedam absurdz persuasiones, in quibus indocti, contra auctoritatem scripture et veteris Ecclesiz finxerunt homines legi Dei satisfacere....Et monachos perfectos esse, et ampliora et prestantiora opera prestare, quam lex Dei flagitat.—Ibid. p. 197. Conf. Aug. 1540. Art. xx. Fiunt itaque opera fidelium, non ut satisfaciant pro peccatis suis.—Ibid. p. 174. Conf. Basil. Art. virr. [al.1x.] Disp. 24. ...vota monas- tica, peregrinationes, interdicta matrimonii et usus ciborum...cetereque res omnes ejusmodi, quibus opinantur quidam se gratiam et salutem mereri. Ea vero omnia non tantum rejicimus, propter falsam meriti opinionem ipsis adjunctam, sed etiam quoniam sunt humana commenta et jugum ex hominum auctoritate conscientiis impositum.—Ibid. Sect. xvi. p. 181. Conf. Gall. Art. xxrv. Horrenda est omnino in Deum blasphemia, asserere Christum minime sufficere, sed aliis quoque rebus opus esse.—ibid. Sect. ix. p. 185. Conf. Belg. Art. xxi. Idem accidit post apostolos amissa luce Eyangelii...quesita est remissio per exercitia monastica, per ccelibatum, per varias observationes, per oblationem in missa, per intercessionem hominum mor-
[RoGERS. | Ἢ
eet 1 zek. XX. 1,
Mark ie: τ, 10:
ΜΩ͂Ν Vii. wear XXViil.
John x. [5] 27.
Col. ii. 20. Ibid. 23.
1 Tim. iv. 1. Gal. i. 8. Confess. Helv. 11. ¢. 16.
augue Art.
Basil. Art. xX. Gal. Art. XXIV. Belg. Art. zee
ax. Art. 11. XVII.
In his Assert. Cathol. fidei. Annot. marg. Luke x. 35.
1 Cor. ix. 23. 2 Cor. viii. 14. Cone. Trid.
Sess. 6. ο. 10.
130 THE CATHOLIC DOCTRINE ἢ [aRT.
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 ἃ Soto!, the Rhemists?, yea, and the council of Trent’.
tuorum, et multe monstrose superstitiones excogitate sunt.—Ibid. p. 203. Conf. Saxon. Art. 11. (Monachi finxerunt)...oportere satisfactiones esse opera non debita lege Dei....Dicimus opera indebita, de quibus ipsi Joquuntur, non esse cultus Dei aut compensationes, sed pertinere ad hoc dictum: Frustra colunt me mandatis homi- num.—lIbid. Sect. vill. Ὁ. 156. Art. xvir.]
[1 After speaking of the command to love God, of which he says, Sed illi nullus quicquam superaddere potest, he proceeds: At vero quod ad rerum externarum usum attinet, habet vera fides juxta propheticam et apostolicam doctrinam quedam juberi vel prohiberi preceptis, quibus non obedire peccatum est, quedam vero proponi sub consilio, cui non parere nullum peceatum est, sed minus bonum, obedientia vero illorum gratior, per quam videlicet supererogamus nonnihil his, ad que ex necessitate tenemur.—Petr. a Soto. Assert. Cathol. Fid. Antverp. 1557. De Lege. p. 16.]
[? St Augustin saith that the apostle (1 Cor. ix.) according to this place did supererogate, that is, did more than he was needed or was bound to do, when he might have required all duties for preaching the gospel, but would not. Li. de op. Monach. c. 5. Wherefore it cometh that the works which we do more than precept be called works of supererogation; and whereby it is also evident against the protestants that there be such works.—Test. Rhem. Rhemes, 1582. Marg. Annot. p. 168. The passage of St Luke’s Gospel (x. 35) upon which the above is a comment, is rendered in the Rhemish version, ‘‘ And whatsoever thou shalt super- erogate, I at my return will repay thee:’’ and the marginal gloss is, supererogaveris, προσδαπανήσῃς. And 1doalithings for the gospel that I may be made partaker thereof. A singular place to convince the protestants that will not have men work well in respect of reward at God’s hand: the apostle confessing expressly, that all this that he doeth either of duty, or of supererogation above duty...all is the rather to attain the reward of heaven.—Ibid. p. 444. Ann. 1 Cor. ix. 23. Let in this present time your abundance supply their want. This place proveth plainly that the fastings and satisfactory deeds of one man be available to others, yea and that holy saints or other virtuous persons may, in measure and proportion of other men’s necessities and deservings, allot unto them, as well the supererogation of their spiritual works, as those that abound in worldly goods may give alms of their superfluities to them which are in necessity. Which interchange and proportion of things the apostle doth evidently set down.—Ibid. p. 485. Ann. 2 Cor. viii. 14. |
[3 Sic ergo justificati...per observationem mandatorum Dei et ecclesia, in ipsa justitia, per Christi gratiam accepta, co-operante fide bonis operibus, crescunt atque magis justificantur—Concil. Harduin. Paris. 1714, Tom. x. col. 36. Conc. Trid. Sess. vi. c. 10.]
ἌΝΕΥ.
xiv. ] OF THE CHURCH OF ENGLAND. 13]
Proposition 11. Works of supererogation are the subversion of godliness and true religion.
The proof from God’s word.
Where the works of supererogation are taught, and in regard, the law of God there is broken, against the will of stat. ν. 19. Christ, and men’s traditions may be observed. Mark vii. 7. The holy scripture must be contemned, as not suflicient enough to bring men unto the knowledge of salvation, which St Paul saith is able to instruct in righteousness, that the 2 tim, iii. 16, man of God may be absolute, being made perfect unto all good works. God, who is only wise, is made unwise, in not prescribing 1 tim. i. 17. 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 than man needed to have done.
The same think our brethren‘ of these works. Conf. Helv. ii. &e. as in
5 0 the for The adversaries unto this truth. ete
Contrariwise the Papists of supererogatory works: they Test, Rhem. an. Z Cor, Vill. do merit (say they) remission of sins, and that not for the doers 15: of them only, but for others besides®. They are tokens of the forgiveness of sins, so well as bap- Conf Aug. : 5 - Tes oe tism ; yea deliver from the wrath of God, so well as Christ® Are greater, and more holy, than are the works com- Petrus ἃ Soto . sser. Cath. manded in the Decalogue, or law moral’. de Lege. And so preferring their own works and inventions before God his law, sacraments, and the blood of Christ, both ought this doctrine of works supererogatory to be counted the doctrine of devils, and the maintainers thereof taken for the subverters of godliness and true religion. [} See above, p. 129, note 4. ] [> See above, p. 130, note 2 [5 There is apparently an error in the reference. But see, Syll. Conf. Oxon. 1827. p. 222, 3. Conf. Aug. 1540. Art. de Abus. &c. De Vot. Monach. Con- stat autem monachos docuisse quod factitia religiones mereantur remissionem pec- catorum, &c....Item oppenunt ire Dei, non propitiatorem Christum, sed propria opera &c. ] : [7 See above, p. 130, note 1.] 9—2
Matt. i. 20. Luke i. 35.
1 John iii. 8.
Heb. iv. 15. 1 Pet. ii. 22. 2 Cor. v. 21. 1 John iii, 5.
Rom. v. 6, &e.
Acts iii. 14. Acts vii. 52. Matt. xxvii. 24.
John xix. 4,
6.
Conf. Helv. 1. Art. X1. & 1. Ὁ: 11. Bohem. ec. 4, 7. Gal. Art. xiv. Belg. Art. XVIII.
132 THE CATHOLIC DOCTRINE [arT.
ARTICLE XY. Of Christ alone without sin.
Christ in the truth of our nature was made like unto us in all things, sin only except, (1) from which he was clearly void, both in his life’ and spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world: and sin, (as St John saith) was not in him. But (2) all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
The propositions.
1. Christ is truly and perfectly righteous. 2. All men besides Christ, though regenerate, be sinners.
Proposition I. Christ is truly 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.
He was both conceived and born without sin.
He appeared to loose, but not to fulfil, the works of Satan.
He lived, and was tempted, yet without sin, and did no sin, knew no sin, nor had any sin in him.
He died a guiltless and just man, even by the testimony of Paul, Peter, Stephen, yea of his adversary and judge, Pilate.
As ours, such are? the confessions* of the purer churches.
[) Flesh, 1691.] [3 Such is, &e. 1607. ]
[5 Is (Christus) ...carnem nostre (peccato solum excepto, quoniam illibatam esse hostiam oportebat) per omnia similem...in mortem tradidit.—Harm. Conf. Sect. νι. Ρ. 104. Conf. Helv. Prior. Art. x1. (Christum) juxta humanam (naturam)... nobis hominibus...per omnia similem, excepto peccato.—Ibid. p. 100. Conf. Helv. Post. cap. xt....qui (sc. Christus) animam et corpus...absque omni pececato assum- sit.—Ibid. p. 107. Conf. Bohem. cap. 6. Homo, inquam,...nobisque per omnia, excepto peccato, similis.—Ibid. p. 109. Conf. Gall. Art. xiv. Qui (Filius Dei)... veram naturam humanam cum omnibus ipsius infirmitatibus, excepto peccato, vere assumpsit.—Ibid. p. 113. Conf. Belg. Art. xvii. |
“ων,
Χν.] OF THE CHURCH OF ENGLAND. 1.9:
Errors and adversaries to this truth.
Cursed therefore before God are the Jews, which said mate. xii. 10. that Christ was a violater of the sabbath. Johny ΤῸΝ
That he taught, being not lawfully authorized thereunto. mate. xxi. 23.
That he forbad tribute to be given unto Cesar.
That he was the destroyer of the law. ie τς
That he overthrew all religion, and moved the commons Luke xxiii, δ. unto rebellion.
In this state with the Jews are
The Marcionitest, which said that he dissolved the law, tren. τὴν. τ.ὄ the prophets, and all the works of God. ἐν
The Saturnians®, which blazed that his coming into the qneodoret, world was to overthrow the God of the angels.
Our new heretics, viz. Matthew Hamant® in England, Hol ora which divulged that Christ was a sinful man and an abomina- ble idol; and Leonardus Vairus’ among the papists, which Leon vairus, hath written, that Christ was Veneficus, or a common poisoner ee
circa finem. of men and women.
Luke xxiii. 2.
Proposition II. All men besides Christ, though regenerate, be sinners. The proof from God’s word.
All men either be regenerate or unregenerate ; the un- proved 125. regenerate be all sinners, unrighteous, and sin in whatsoever Proved
they do.
[* Jesum autem (dixit Marcion)...in hominis forma manifestatum his qui in Judza erant, dissolyentem Prophetas et Legem, et omnia opera ejus Dei quimundum fecit, quem et Cosmocratorem dicit—Iren. Ady. Her. Oxon. 1702. Lib. 1. cap. 29. p. 104. |
[ἢ ... τὸν πατέρα φησὶ τοῦ Χριστοῦ καταλῦσαι βουλόμενον μετὰ τῶν ἄλλων ἀγγέλων καὶ τὸν τῶν ᾿Ιουδαίων Θεὸν, ἀποστεῖλαι τὸν Χριστὸν εἰς τὸν κόσμον ἐπὶ σωτηρίᾳ τῶν εἰς αὐτὸν πιστευόντων avOpairwv.—Theodoret. Opp. Paris. 1642-84. Tom. rv. p. 194. Her. Fab. Lib. 1. cap. 3. |
[5 See above, p. 49, note 11. |
[7 The statement in the text is amisrepresentation. Vairus is commenting on the words, “ Like the deaf adder which...refuseth to hear the voice of the charmer &c.” (Ps. lviii. 4), and says, Per quam quidem similitudinem obduratam contra Christum Judeorum perfidiam propheta ostendere vult: quia ipsi ne ejus et apostolorum yerba audirent, aspidis more suas obturabant aures....Quid ergo venenum nisi frigi- dam pcenitentiam notat? qu carni et sanguini contraria est. Ergo Christus et Apostoli venefici erant qui tale venenum concionando conficiebant, pcenitentie asperitatem docendo. Utque de Venefico in bonam partem sumpto intelligeretur, inquit, Veneficiincantantis sapienter.— Leon. Vairus, De Fascino, Paris. 1583. Lib. τι, 6. xi, p. 157. |
Proved, pp. 99, 100. Proved,
p. 120. Eccles. vii. 20.
Gal. v. 17.
1'Tim. i. 15.
James iii. 2. 1 John i. 8.
Matt. vi. 12.
Conf. August. Art. Xx. Sax. Art. 111.
Concil. Trid. Sess. 5. de- ereto de Pec. Orig.
Test. Rhem. an. Col, i. 24.
Annot. Mar. lii. 33.
Stapl. Antid. Evang. in Matt. xii. 50. p. 118.
134 THE CATHOLIC DOCTRINE [art,
The regenerate also be not without their sins, both original and actual.
“ Besides, there is no man just in the earth that doth good and sinneth not,” saith the preacher. ‘“ Ye cannot do the same things that ye would.”
“Christ Jesus came into the world to save sinners, of whom I am chief,” saith St Paul.
“Τὴ many things we sin all,” is St James’ saying; and St John, “If we say we have no sin, we deceive ourselves, and the truth is not in us.”
“Pray therefore, Forgive us our debts.”
A trath believed and confessed by all churches, ex- pressedly by some}.
The errors and adversaries unto this truth.
Many adversaries hath this truth had, and hath; as the Papists, the Manichees, the Catharans, the Donatists, the Pelagians, Family of Love, Marcionites, Adamites, and Car- pocratians. For
The Papists say that the blessed virgin was pure from all sin, both original? and actual. For (these are their own words)
“Our Lady never sinned.”
Our Lady “sinned not so much as venially in all her life? :” she exactly fulfilled the whole law, that is,was without sin‘.
Also of St Francis they write, that for virtue and godli- ness he was like unto Christ, and hath fulfilled every jot of the law*.
* Sicut Adz Deo non parenti, omnis creatura rebellis extitit: sic B. Francisco, omnia preecepta divina implenti, creatura omnis famu- lata est: omnia Deus subjecit sub pedibus ejus.—Alcor. France. [Fran- coph. 1542. fol. I. i.]
[’ In hac tanta infirmitate et immunditie nature, sancti non satisfaciunt legi.— Harm. Conf. rx. p. 196. Conf. Aug. 1540. Art. xx. See also above, p. 126, n. 4.]
[2 Declarat tamen hee ipsa sancta synodus, non esse sue intentionis, compre- hendere in hoe decreto ubi de peccato originali agitur, beatam et immaculatam vir- ginem Mariam, Dei genetricem, &c.—Concil. Harduin. Tom. x. col. 29. Cone. Trid. Sess. v. De Pece. Orig. can. 5. ]
[32 Test. Rhem. Rhemes, 1582. Annot. Col. i. 24. p. 538, and Annot. Mar. iii. 33, p. 94.]
[* Verum quidem est... forte de facto neminem quidem fuisse (Beatiss. semper virginem propter honorem Domini semper excipio) qui totam legem exacte imple- verit, id est, sine peccato fuerit.—Stapleton. Opp. Par, 1620. p. 36. Antid. Evang. in Matt. xii. 50. ]
of
δες... ; ᾿
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OF THE CHURCH OF ENGLAND. 135
The Manichees® and Catharans® thought they could not Hier. in prot.
Dial. contra
Pel sin so much as in thought. Cyn, Lib τε
The Donatists dreamed how they were so perfect as they οὐ ug. “Lib. τι. could justify other men’. ce Some were of opinion, as the Pelagians® and Family of Cone, Melt Love®, how they were so free from sin as they needed not Disp Ἢ. 6. to say, “Forgive us our trespasses.” Which Family also ” teacheth how there be men living as good and as holy as Answ. to the
Fam. Libert.
ever Christ was! ;—an error of Christopher Vitels!, a chief Lv. nr.
elder in the said Family ;—and that he, which is a Familist, Displ. H. 6.
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!?; yea, as Adam and Evah before ner as
their fall, as the Adamites!*; yea, as Jesus Christ himself, as Eviphan.
the Carpocratians'*, Kren, Dib. τ,
[5 Ut preteream Manicheum, Priscillianum, &c. ... quorum omnium ista sen- tentia est; posse ad perfectionem, et non dicam ad similitudinem sed equalitatem Dei humanam virtutem et scientiam pervenire; ita ut asserant se ne cogitatione qui- dem et ignorantia, quum ad consummationis culmen ascenderint, posse peccare.— Hieron. Opp. Par. 1693-1706. Tom. rv. col. 484. Dial. adv. Pelag. Prolog. in Lib. r.]
[Ὁ Miror autem quosdam sic obstinatos ésse ut dandam non putent lapsis poeni- tentiam, aut poenitentibus existiment veniam denegandam, cum scriptum sit: Memento unde cecideris, et age peenitentiam et fac priora opera, &c.—Cypr. Opp. Oxon. 1682. Epist. 55. p. 110. In Edit. Erasm. Lib. 1v. Ep. 2.]
[7 Linguze autem dolose sunt eorum, qui cum facta sua noverint, non solum se dicunt justos esse homines, sed etiam justificatores hominum.—August. Opp. Paris. 1836-8. Tom. 1x. col. 371. Contr. Litt. Petil. Lib. u. cap. 35.]
[8 Item placuit, ut quicunque verba ipsa dominice orationis, ubi dicimus, Di- mitte nobis debita nostra, ita volunt a sanctis dici, ut humiliter non veraciter, hoc dicatur, anathema sit... Hucusque de fide contra Pelagianos.—Concil. Harduin. Paris. 1715. Tom. 1. col. 1219. Concil. Milevit. can. vrrt. |
[° The passage intended is probably this: They scorn all those that say, Good Lord, have mercy upon us, miserable sinners: saying, they that so say declare them- selves never to amend, but still to be miserable sinners, whereas we do live perfectly, and sin not.—Displaying, ἕο. Lond. 1579. fol. H. 5.]
[*° This reference has not been found.]
[᾿ They hold, that he which is one of their congregation is either as perfect as Christ, or, &e.—Displaying of the Fam. Lond. 1579. fol. H. 6. b.]
[13 These were not the Marcionites, but the followers of the heretic Marcus. Kal μαθηταὶ δὲ αὐτοῦ tives... τελείους ἑαυτοὺς ἀναγορεύοντες" ws μηδενὸς δυναμένου ἐξισωθῆναι τῷ μεγέθει τῆς γνώσεως αὐτῶν, μηδ᾽ ἂν ἸΤαῦλον, μηδ᾽ ἂν Tlérpov εἴπῃς, μηδ᾽ ἄλλον τινα τῶν Ἀποστόλων" ἀλλὰ πλείω πάντων ἐγνωκέναι, k. το \.—Iren. Adv. Her. Oxon. 1702. Lib. 1. ec. 9. p. 60.]
[5 “Hyovvtrar yap τὴν ἑαυτῶν ἐκκλησίαν εἶναι τὸν Παράδεισον, καὶ αὐτοὺς εἶναι τοὺς περὶ ᾿Αδὰμ καὶ Evav.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 450. Ady. Her. Lib. τι. Tom. 1. Her. 52. See above, p. 101, note 6.]
[1* See above, p. 101, note 5. ]
Luke xii. 47, 48.
1 John i. 5, 10
Matt. xii. 31.
Mark iii. 29.
Luke xii. 10.
Confess. Bo- hem. ο. 4.
Conf. Saxon. Art
. xX. Conf. Helv. 1. ¢. 8
136 THE CATHOLIC DOCTRINE [arr.
ArticLe XVI. Of Sin after Baptism.
(1) Not every deadly sin willingly committed after baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after baptism. (2) After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) rise again and amend our lives. And therefore they are to be condemned which say, they can no more sin as long as they live here, (3) or deny 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 depart from grace given, and fall into sin, and yet rise again unto newness of life.
3. Nomen utterly are to be cast off as reprobates which unfeignedly repent.
Proposition I. 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 damna- tion; yet is there a sin which shall be punished with many, and a sin which shall be punished with few stripes; a sin unto death, and a sin not unto death; a sin against the Father, and the Son, which shall be forgiven; and a sin against the Holy Ghost, which never shall be forgiven.
So in their extant Confessions witness the churches in Bohemia, Saxony, and Helvetia’.
Errors and adversaries unto this truth.
Diversely has this doctrine been oppugned. For
[} ... peccata secundum hos gradus et hoc ordine considerari et estimari possunt. Primum omnium et maximum atque gravissimum peccatum omnino fuit Adami pec- catum. ... Alterum est innatum et hereditarium, &c.... Tertium genus peccatorum est eorum que actualia vocantur, &c.— Harm. Conf. Sect. ry. p. 74. Conf. Bohem.
γον τ
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XVI. | OF THE CHURCH OF ENGLAND. 137
Some have thought all sins to be like and equal, as the Stoics?, Pelagians, and Jovinians‘.
Some have taught, as Manes the heretic, how none of the godly fathers, and others from the beginning of the world, till the 15. year of Tiberius the emperor (though earnestly they did repent) were saved; but were all punished alike with utter confusion’.
Some give out that such persons be utterly out of God’s favour and condemned, which depart out of this world, either afore they are baptized, as the Papists® do, or afore they come
unto years of discretion, as [the] Hieracites’ did.
Proposition IT.
The very regenerate may depart from grace given, and fall into sin, and yet rise again unto newness of life,
The proof from the word of God.
That the regenerate may fall into sin, and yet rise again, it is a doctrine grounded upon the scriptures. For in them we evidently may see, that fall they may, partly by the ad- monitions of our Saviour unto the man healed of the palsy,
cap. 1v. Necesse est igitur discerni peccata, que in sanctis in hac mortali vita ma- nent, nec excutiunt Spiritum Sanctum, ab aliis peccatis propter que homo rursus fit reus ire Dei et eternarum poenarum.—Ibid. p. 87. Conf. Saxon. Art. x.... om- nia alia peccata... qualicunque nomine nuncupentur, sive mortalia sive venialia, sive lud quoque quod vocatur peccatum in Spiritum Sanctum, quod nunquam re- mittitur. Fatemur etiam peccata non esse equalia, &c.—Ibid. p. 68. Conf, Hely. Post. cap. vitr. ]
[? Alia est philosophorum et Stoicorum ratio... qui dicunt omnia peccata paria esse.—Cyp. Opp. Oxon. 1682. Ep. lv. p. 107. ]
[35 There seems to be an error in the reference. |
[* ... hee vera est Antichristi predicatio que inter Johannem et ultimum pceni- tentem nullam facit esse distantiam ... Si non licet a virtutibus paululum declinare, et omnia peccata sunt paria, &c.— Hieron. Opp. Par. 1693-1706. Tom. rv. col. 213. Adv. Jov. Lib, 1.] ;
[5 Εἴτα ἔφη, ὅτι τὰ παλαιὰ ἔτη οὐδεὶς ἐσώθη, ἀλλὰ ἀπὸ TOU πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος ἄχρι τῶν αὐτοῦ xpovwv.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 698. Adv. Her. Lib. 11. Tom. 11. Her. 66. |
[5 Secunda questiuncula est: qua poena puniuntur pueri in limbo: sine bap- tismate cum solo originali defuncti. Ad quam sic respondetur, quod pcoena con- veniens puerorum, qui cum solo peccato originali decesserunt in limbo, est subtractio gratia et per consequens carentia visionis divine ad quam homo per gratiam ordinatur.—Bart. Sibylle Spec. Peregrin. Quest. Lugd. 1516. Prim. Dec. cap. ur. Quest. ν. fol. 104.]
[7 Οὐ δέχεται δὲ τοὺς παῖδας τοῦς τελευτῶντας πρὸ γνώσεως, ἀλλ᾽ ἀποβάλλει αὐτοὺς τῆς νομιζομένης ἐλπίδος. φάσκει γὰρ τούτους μὴ κληρονομεῖν βασιλείαν οὐρανῶν, ἐπειδή φησι οὐκ 1jywvicavro.—Epiphan. Opp. Paris. 1622. Tom.1. p. 711. Ady. Her. Lib. 1. Tom. rm, Her. 67.]
Concil. Mi- levit.
D. Hieron. advers. Jovin. Epiphan.
Spee. peregr. quest. dec. I. eap. 3. q. 5. Position. in- goldstad. de Purg. Epiphan.
John ν. 14,
John viii. 11 Eph. iv. 21, 29
Coloss. iii. 8. Heb. iii. 12.
1 Tim. i. 19. 2 Tim. iv. 3. 2 Tim. ii. 22, 1 Pet. ii. 10.
& ν. 8.
2 Pet. iii. 17. 2 Sam. xi. 4.
1 Kings xi. 3.
Matt. xxvi. 70, 72, 74.
Rev. ii.”
| ew oe
138 THE CATHOLIC DOCTRINE [ arr.
.and unto the adulteress; of St Paul unto the Ephesians, Colossians, Hebrews, and Timothy; and of St Peter unto all the godly; and partly by the examples of David, Solo- mon, Peter, who egregiously and very offensively did fall: and that they do fall, it is most evident by the fifth peti- tion of the Lord’s prayer, were nothing else to prove the same; but see afore, Art. x1. Prop. 3. Art. xu. Prop. 2. Art. xv. Prop. 2.
Next, that being fallen, they may rise again and be saved, it is apparent both by the exhortations of the angel unto the churches of Ephesus, Pergamus, and Thyatira ; and by the
Luke xxii.55. examples of Peter, who denied, and yet afterward confessed
Acts il. 23,
&e. & iii. 13. & iv. 10, &e.
Matt. xxvi. 56.
Conf. Helv. πο. 17. Bohem. ec. 5, 8. Sax. Art. x. x1. Wit- tem. Art. ἘΣ ΧΤΙΣ Suevica, Art. XV.
Magdeburg. Eccles. Hist- cent. ΧΙΙ. ¢.
δ.
Eus. Lib. vr. ο. 43. Magdeburg. Eccles. Hist. cent. IV. 6, 5
his master Christ ; and of all the disciples, who fled, and yet returned. This both granted is, and published for truth, by the
churches?.
The adversaries unto this truth.
Unto this truth subscribe will not Either the Catharans?, Novatians?, Jovinians?, which
[δ ...non ita arcte includimus ecclesiam, ut omnesillos extra ecclesiam esse doce- amus... in quibus aliquando deficit fides, non tamen penitus extinguitur, aut prorsus desinit ...scimus quid evenerit S. Petro negatori, et quid quotidie evenire soleat
. electis Dei fidelibus errantibus et infirmis.—Harm. Conf. Sect. x. p. 7. Conf. Helv. Post. cap. xvit- For the reference to Conf. Bohem. c. 5. see next Prop. p. 140, note 2, Inc. 8. the doctrine referred to is merely implied, where it is said, that those are to be the subjects of church discipline, qui in manifestis peccatis sine poenitentia et obdurato corde versantur, &c.—Harm. Conf. x. pp. 12, 13. Postulat Deus, et quidem juramento conversionem. Quare non placent ei retinentes propositum pec- candi.—Ibid. 1v. p. 87. Conf. Saxon. Art. x. Et ad ministerium hec pertinent... vocem absolutionis impertire petentibus, quinon perseverant in manifestis delictis.— Ibid. x. p. 24. Conf. Saxon. Art. xr Quod in hac ecclesia sit vera peccatorum remissio.—Ibid. x. Ὁ. 27. Conf. Virtemb. Art. xxx. There is an error in the reference to the Conf. Suev. ]
[2 Solos se mundos et Christianos esse contendebant: reliquos vero omnes immundos et hereticos.—Magdeburg. Eccl. Hist. Basil. 1559. &c. Cent. x11. c. 5. fol. 852. ]
[2 Ἐπειδήπερ τῇ κατὰ τούτων (sc. THY ἐξησθενηκότων κατὼ TOV τοῦ διωγμοῦ καιρὸν) ἀρθεὶς ὑπερηφανίᾳ Νούατος τῆς Ῥωμαίων ἐκκλησίας πρεσβύτερος, ὡς μηκέτ᾽ οὔσης αὐτοῖς σωτηρίας ἐλπίδος, μηδ᾽ εἰ πάντα πὰ εἰς ἐπιστροφὴν γνησίαν καὶ καθαρὰν ἐξομολόγησιν ἐπιτέλοιεν, ἰδίας αἱρέσεως τῶν κατὰ λογισμοῦ φυσί- wow καθαροὺς ἑαυτοὺς ὠποφῃνάντων ἀρχηγὸς καθίσταται.--- 560. Eccl. Hist, Cant. 1720. Lib. vz. cap. 49. p. 909.]
[* Non posse peccare hominem [dicebat Jovinianus] aut a diabolo subverti, lavacro regenerationis plena fide accepto. ...Suo preterea baptismo plus tribuit, quam eorum qui a se dissentiebant.— Magdeburg. Eccl. Hist. Cent. iv. c. 5, fol. 381. ]
— a ὙΤΠΠο
ΠΕ Υ
Xvi. ] OF THE CHURCH OF ENGLAND. 199
think God’s people be regenerate into a pure and angelical state, so that neither they be, nor can be, defiled with any con- tagion of sin. Either the Libertines, whose opinions were, that Whosoever hath God’s Spirit in him cannot sin. David sinned not after he had received the Holy Ghost®, Wilkinson
against the Regeneration’® is the restoring of the estate wherein Adam 42, hove,
was placed afore his fall. tte tae Or the Papists, who are of mind, that ae The works? of men justified are perfect in this life. Tapp. p. 189.
No man® which is failen into sin can rise again, and be {one Tid. saved, without their sacrament of penance. ἘΣ
St Francis attained unto the perfection of holiness, and could not sin at all*.
Proposition II.
No men utterly are to be cast off as reprobate which unfeignedly repent. [The proof from God’s word. ]
Such as do fall from grace, and yet return again unto the Lord by true repentance, are to be received as members of God’s church: and this by the scripture is verified. For there we read that
«(οά would have all men saved.” Matt. xi. 28, 1 Tim. ii. 4.
® Vis ad apicem venire perfectionis? Vitam cum moribus attende B. Francisci.
[5 That whosoever hath God’s Spirit cannot sin, and that the prophet David did not sin, after that time he had received the Holy Ghost.—W ilkinson’s Confut. of Certain Articles, &c. London, 1579. Artic. xrv. p. 66. b. |
[6 Hoc enim principium sumunt ; nempe regenerationem esse restitutionem in- nocentiz, in qua Adam, antequam peccasset, constitutus erat. Hune autem inno- centiz statum sic accipiunt, nihil dignoscere, nec inter album quod aiunt et nigrum discernere ; quia hoc Adz peccatum fuit, comedere de fructu scientiz boni et mali.— Calv. Opp. Amstelod. 1667-72. Tom. vitr. p. 389. Instruct. Adv. Libert. cap. xvrrr. ]
[7 Non solum opera justorum severum Dei judicium sustinent, ut reprehendi non possint, etiam diligentissime examinata discussis circumstantiis ac diaboli accu- satione audita. Nihil enim culpe, nihil deformitatis habent ... verum etiam merce- dem secundum justitiam, et non mere ex gratia accipiunt.—Tapp. Opp. Colon. Agr. 1582. Tom. 11. Art. virr. p. 17. b.]
[5 Si quis dixerit, eum, qui post baptismum lapsas est, non posse per Dei gratiam resurgere ; aut posse quidem, sed sola fide amissam justitiam recuperare sine sacra- mento pcenitentiz, ... anathema sit.—Cone. Harduin. Paris. 1714. Tom. x. col. 43. Cone. Trid. Sess. vi. De Justificatione, Can. 29. ]
Luke xv. 7.
Luke xix. 41, 42, &e. James v. 20.
2 Pet. iii. 9.
1 John i. 9.
Rev. ii. 5, 16.
Luke xv. 20, Matt xviii. 26, &e.
Gal. vi. 1.
Philem. 12.
Confess. Hely. 11. ¢. 14.
Bohem. ec. 5. August. Art. ΧΙ. Saxon. Art. 111. Wittemb. Art. XU.
140 THE CATHOLIC DOCTRINE [aRT.
God is always ready to receive the penitent into favour: for “there is joy in heaven for the sinner that con- verteth.”
Christ is grieved when sinners will not repent.
ςς He shall save a soul from death, and hide a multitude of sins, which converteth a sinner from going astray out of his way.”
“The Lord would have no man to perish, but all men to come to repentance.”
“If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteous- ness.”
He exhorteth his erring people to repent, and do their first works: neither refuseth he the sinner that repenteth, as appeareth in the example of the prodigal son, and of the debtor.
God then being so gracious and merciful, man after his ensample is both by all good means to provoke sinners unto repentance, and, they testifying the same, to receive them into favour.
So did St Paul will the Galatians. “ Brethren (saith he), if a man be fallen by occasion into any fault, ye which are spiritual restore such an one with the spirit of meek- ness, considering thyself, lest thou also be tempted.”
So did he enjoin the Corinthians, when he said,
“Tf any hath caused sorrow, the same hath not made me sorry, but partly (lest I should more charge him) you all. It is sufficient unto the same man, that he was rebuked of many. So that now, contrariwise, ye ought rather to forgive, and comfort (him), lest the same should be swallowed up with over- much heaviness.”
When also he said, “ Receive him,” (meaning Onesimus).
And so teach the churches}.
[} Docemus... et omnibus peccatoribus aditum patere ad Deum, et hunc omnia omnibus fidelibus condonare peceata, excepto uno illo peccato in Spiritum Sanc- tum.—Harm. Conf. Sect. vii. p. 140. Conf. Helv. Post. cap. xiv. ... Deinceps docetur de sacra pcenitentia, que doctrina omnibus peccatoribus consolationem prestat ingentem, et in genere omnibus hominibus, tam incipientibus discere, quam proficientibus Christianis, etiam lapsis peccatoribus, iis tamen qui per gratiam Dei conversi resipiscunt, ad salutem admodum utilis est et necessaria.—Ibid. p. 14]. Conf. Bohem. cap. vy. De pcenitentia docent, quod lapsis post baptismum contingere possit remissio peccatorum, quocunque tempore, quum convertuntur. Et quod
Ι | | { |
7
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xvi. ] OF THE CHURCH OF ENGLAND. 141
Errors and adversaries unto this truth.
Adversaries unto this truth are they, First, which leave nothing but the unappeasable wrath of God to such as do sin after baptism: as did both in old time the Montanists? and Novatians*, and of late years p. Hieron.
5 . . ady. Mare. Melchior Hoffman‘, the arch-heretic of his days, and the Cypr. Epist. . . . . ac nto- anabaptists in Germany, and the Barrowists® among ourselves nia. . Bullin. ΤΟΙΣ tra A ° τ England. Lib; al 13.
Calv. Instit.
Next, who say, that, being once regenerate, sin is cut Gitfor. Reply. away, as with a razor, so that the godly cannot sin, and yist cent. ἀν
ἀ τ ae Os therefore need no repentance; so did the Messalians’, and do HN. spirit and, eap. 33,
the Family of Love’. § 5, cap. 34, ἐδ κ Bro 9 τον, Ξ 5 Ε : : : 9 0 . cap. 5, § 15, ecclesia talibus, redeuntibus ad poenitentiam, impertire absolutionem debeat.—Ibid. and erying p- 147. Conf. Aug. 1540. Art. rx. Certissimum est predicationem pceniten- LOSE tia ad omnes homines pertinere, et accusare omnes homines. Ita et promissio uniyersalis est, et omnibus offert remissionem peccatorum, &c.—Ibid. p. 152. Conf. Saxon. Art. τι Quum semper nobis agnoscenda sint peccata nostra et credendum quod remittantur nobis peccata propter Christum, sentimus semper etiam in hac vita nobis agendam esse poenitentiam.—lIbid. p. 158. Conf. Virtemb. Art. x11. | : [3 Illi ad omne pene delictum ecclesie obserant fores, nos quotidie legimus : malo poenitentiam peccatoris, quam mortem, &c.—Hieron. Opp. Paris. 1693-1706. Tom. rv. Pars 1, col. 65. Epist. 27. ad Mare. ] [% See above, p. 135, note 6. | [* Quod si quis accepta gratia denuo voluntarie peccaret, hunc nunquam dein- ceps in gratiam recipi.—Bulling. Adv. Anabapt. Tiguri. 1560. p. 656. Lib. 1: cap. 13.] [ἢ ... Novatianis non multum dissimiles nostrum quoque seculum habet quosdam ex anabaptistis ... Fingunt enim regenerari Dei populum in baptismo in puram et Angelicam vitam ... Quod si post baptismum quis delinquat, nihil preter inexorabile Dei judicium illi relinquunt.—Calv. Opp. Amstelod. 1667-72. Tom. 1x. Institut. Lib. iv. cap. 1. § 23. p. 276. ] [5 With Novatus the wicked heretic, ye take away all hope of salvation from those which offend of knowledge willingly, inasmuch as ye make every obstinate persisting in the least error to separate from the faith and communion of Christ.— Gyfford’s Reply to Barrow and Greenwood, Lond. 1591. p. 96. | [7 Baptismum auferre priora peccata instar novacule ; nec prodesse cuiquam nisi oratione prorsus exscindantur, ut deinceps non sit necesse jejunio corpus repri- mere, aut doctrina refrenare, possitque omni petulantia carere.—Magdeburg. Eccl. Hist. Basil. 1559, &c. Cent. rv. ὁ. 5. fol. 387. ] [® Whosoever also cometh into this good city of Peace, he becometh altogether born anew in the Spirit, (1 Pet. 1, 2), under the obedience of the Love, through the said Love and her service. For he is changed in every part, as in senses, thoughts, and mind. (Rom. 12. Eph. 4. c.)—H. N. Spiritual Land of Peace. cap. xxx. 5. p.51. Also there the one doth see no unclean thing in the other. For it is there, all of God, spiritual, holy, and good (Eph. 1. 2. Apo. 21. a.) ; and pure are all their works and thoughts.—Ibid. cap. xxxiy. 11. p. 53. For all there, whatsoever is manly, the same is every one ; lords, kings, and priests: and do
Gen. iv. Acts i. History of Francis Spira. Luther on Gal. iii. 1. Gifford’s Rep. to Barrow and Green. pag. 17.
142 THE CATHOLIC DOCTRINE [ ART.
Lastly, the desperate, whose sins being either infinite, or abominable, they think how God he neither can, nor will forgive them: such in times past were Cain and Judas; in our fathers’, Franciscus Spira' and one Doctor Kraus?; and in our days, Bolton®, even he that first hatched that sect in England, which afterward was termed Brownism.
ArtTIcLe XVII. Of Predestination and Election.
(1) Predestination to life is the everlasting purpose of God, whereby, (2) before the oundations of the world va laid, he hath (3) constantly decreed by his counsel (secret ἴο΄ 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
bear their dominion over sin, death, devil, and hell.—Ibid. cap. xxxvu. 8. p.57. In the true Love, the kingdom of heaven bideth stedfast ; upon the earth ; everlastingly ; in perfection: and there cometh with the same, in the true Love, the eternal life, to the elected holy ones of God upon the earth.—H. N. Proverbs. Cap. v. 15. For that cause come now all to this hill (Esa. 2. a.) or house of Love: and purge,
_amend, (Ezech. 16.) or hallow your being under the obedience of the Love of Jesus
Christ in the out-flowing waters of the same: to the end that your sins may become washed away (Act. 3.c¢.): and ye even so led into the rest (Heb. 3. b. 4) of all the children of God and holy ones of Jesu Christ.—First Epistle, (A Crying Voice, &e.) chap. 1. ὃ 6.]
[! Dei misericordiam proponitis: at Deus me abjecit. Allegatis Christi gra- tiam atque interpellationem? Ego Christum abnegavi. Credere me jubetis? ne- queo. Sum hostis judicatus, vestrum mandatum mihi est impossibile. ... Hine est quod in salo jactor desperationis ... Vult Deus me sustinere hance poenam peccati, vult in me statuere exemplum ire suz vestra causa, &c.—Hist. Fr. Spier. Basil. 1550. p. 109. See above, p. 59, note 8. ]
[3 Idem anno Domini 1527 accidit illi misero Doctori Hallensi Kraus, qui dicebat: Ego negavi Christum, ideo jam stat coram Patre, et accusat me. Iam cogitationem, prestigiis diaboli captus, tam fortiter conceperat ut nulla adhorta- tione aut consolatione, nullis divinis promissionibus pateretur eam sibi excuti, atque ita desperavit, et seipsum miserrime occidit.—Luther. Opp. Witeberg. 1554, &c. Tom. v. p. 825, 6. Comm. in Gal. cap. 3. ]
[51 said that the fearful end of one Bolton, about twenty years past, would not be forgotten... for the truth is, he did for the same causes that you do, utterly condemn the whole church of England, and was with sundry others sepa- rated from it. And (as it is constantly affrmed) he was an elder in their secret church, and afterward falling into deep despair, he could not be recovered, but did hang himself.—Gyfford’s Reply, Lond. 1591. p. 17.]
[4 Was, 1607.]
XV. ] OF THE CHURCH OF ENGLAND. 143
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 reli- giously in good works: and at length, by God’s mercy, they attain to everlasting felicity. (8) As the godly con- sideration of predestination, and our election in Christ, is Jull 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 esta- blish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their lovetowards God: so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods predestination, is a most dan- gerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation. Furthermore, (9) we must receive God's promises in such wise as they be gene- rally set forth unto us in holy scripture: and, (10) in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.
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 mere 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.
Matt. xx. 23.
Ibid. xxii. 14.
Ibid. xxiv. 22.
Luke xii. 32. Ibid. xvii. 34.
John vi. 37.
Acts xiii. 48.
Rom. viii. 29.
2 Cor. ii. 15, 16.
Eph. i. 3, 4, 5
a
Matt. xxv. 34, 41. Jude 6. Gen. iv. 4. Rom. ix. 7,
ZC. Mal. i. 2, 3. Kom. ix. 13. Gen. xi. 20.
144 THE CATHOLIC DOCTRINE [ ART.
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 re- vealed will, must be our direction.
Proposition I. 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 pre- pared of my Father.”
“ Many are called, but few chosen.”
“ For the elects’ sake those days shall be shortened.”
“Fear not, little flock ; for it is your Father’s pleasure to give you a kingdom.”
“1 tell you, in that night there shall be two in one bed; the one shall be received, and the other shall be left.”
“ΑἹ that the Father giveth me shall come unto me.”
Witnessed also is this by the evangelist Luke, and Paul; the one saith, how of the Gentiles at Antioch ‘so many as were ordained unto eternal life believed; and the other, “‘those whom he knew before he did also predestinate.”
‘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.”
“Blessed be God, even the Father of our Lord Jesus Christ, which, &c., hath chosen us in him, before the foundation of the world, &c., who hath predestinate us to be adopted through Jesus Christ unto himself, &c.”
The examples also of the elected creatures, man and angels; of the two brethren, Abel and Cain; Isaac and Ismael; Jacob and Esau; of the two eunuchs of K. Pharaoh;
Ἶ
XVII. | OF THE CHURCH OF ENGLAND. 145
of the two kingdoms, Juda and Israel; the two peoples, Jews
and Gentiles; the two apostles, Peter and Judas; the two Luke xxii.
thieves upon the cross, the two men in the field, the two Matt xxv. women at the mill; 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 souls, some persons; but in soul and body together, none shall be saved. Of this mind were the old heretics, viz. 1 Cor. xv. 12.
lem. Strom.
the false apostles, the Carpocratians', the Valentinians?, the 1». 1.
Trenzus.
Cerdonites?, the Manichees*, and the Hieracites®, and of their yereu oy.
opinion be the Family of Love’. Tab. αν, ap.
Epiphan. oat H. N. Instr. Proposition II. Art. v. § 24. Prophecy of ’ ° ‘ the Spir. Predestination hath been from everlasting. cap. 16. § 7.
The proof from God’s word.
Predestination began before all times. “ It will be said” matt. xxv. (saith our Saviour Christ), ‘Come, ye blessed of my Father, ; inherit ye the kingdom prepared for you from the foundations of the world.”
ςς God hath chosen us in Jesus Christ before the foundation Eptes.i. 4. of the world.”
“God hath saved us, &c., according to his own purpose and ?7™. 1.9.
[} This reference the editor has been unable to verify. |
[2 Τρίων οὖν ὄντων, τὸ μὲν ὑλικὸν, ὅ Kal ἀριστερὸν καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν ἅτε μηδεμίαν ἐπιδείξασθαι πνοὴν ἀφθαρσίας δυνάμενον" τὸ δὲ ψυχικὸν, ὃ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὃν τοῦ τε πνευματι- κοῦ καὶ ὑλικοῦ. ἐκεῖσε χωρεῖν ὕπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται" TO δὲ πνευματικὸν ἐκπεπέμφθαι ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ...«καὶ τὸν Σωτῆρα δὲ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν (λέγουσι)..«ὅπως αὐτὸ σώσῃ. And again ἃ little below, ὡς γὰρ τὸ χοϊκὸν ἀδύνατον σωτηρίας μετασχεῖν. κι τ.λ. Iren. Ady. Her. Oxon. 1702. Lib. 1. cap. 1. § 11. pp. 29, 90.]
[3 Irenzeus mentions this as one of the dogmas of Marcion (Lib. 1. cap. 29, p. 104), but he does not attribute it to Cerdo. ]
[ἡ Ex qua vena falsitatis vos manare cognoscite, qui dicitis nunc esse resurrec- tionem tantummodo animarum per praedicationem veritatis ; corporum autem quam predicaverunt apostoli, futuram negatis—August. Opp. Par. 1836-8. Tom. vit col. 329, 30. Con. Faust. Lib. rv- cap. 2. ]
[5 Βούλεται γὰρ καὶ οὗτος (sc. ‘Iépaxas) τὴν σάρκα μὴ ἀνίστασθαι τὸ πα- ράπαν, ἀλλὰ τὴν ψυχὴν povwratyv.—Epiphan. Opp. Paris, 1622. Tom. 1- p. 709. Adv. Her. Lib. τι. Tom. 11. Her. 67. |
15 These references have not been found. ]
[ROGERS. | 10
Confess. [Helvet.] 2. e. 10, 11. [Basil.] Art. I.
[ Gall. ] Art. XI
John vi. 37.
John x. 28,
Matt. xvi. 18.
Rom. viii. 30.
Rom. xi. 29. 1 John ii. 19.
146 THE CATHOLIC DOCTRINE [arr.
grace, which was given to us through Christ Jesus before the world was.”
The public confessions of the churches, namely in Helvetia, Basil, and France!, bear witness hereunto.
Adversaries unto this truth.
Those wrangling sophisters then are deceived, who, be- cause God is not included within the compass of any time, but hath all things to come as present continually before his eyes, do say, that God he did not in the time long ago past only, but still in the time present, likewise doth predestinate.
Proposition ITI. 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.
“1 give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand, &c....None is able to take them out of my Father’s hand.” “The gates of hell shall not overcome the church.”
“ Moreover, whom he predestinated?, them he also glo- rified.”
« For the gifts and calling of God are without repentance.”
«They went out from us, but they were not of us: for if they had been of us, they would have continued with us.”
So the churches of God; as afore in this Article.
The errors and adversaries unto this truth.
Wander then do they from the truth which think
[} Deus ab eterno predestinavit, vel elegit libere et mera sua gratia, nullo hominum respectu, sanctos quos vult salvos facere in Christo, juxta illud apostoli, Deus elegit nos in ipso, antequam jacerentur fundamenta mundi,—Harm. Conf. Sect. v. p. 93. Conf. Helv. Post. Art. x. Credimus...Jesum Christum ab eterno pra- destinatum vel preordinatum esse a Patre, salvatorem mundi.—Ibid. p. 99. Art. x1. Confitemur Deum, antequam mundum creasset, eos omnes elegisse, quos hereditate externe beatitudinis donare vult.—Ibid. p. 95. Conf. Basil. Art. 1. [Disp. 3.]. Credimus ex hac corruptione et damnatione universali, in qua omnes homines natura sunt submersi, Deum alios quidem eripere, quos videlicet «eterno et immuta- bili suo consilio sola sua bonitate et misericordia, nulloque operum ipsorum respectu in Jesu Christo elegit.—Ibid. Conf. Gall. Art. x11. |
[? Predestinate, 1607. ]
XVII. | OF THE CHURCH OF ENGLAND. 147
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 Beane destroy the temple of God, and be broken off from the vine, = Christ Jesus: which was one of Glover’s® errors.
That the number of those which be predestinate may both increase and be diminished: so thought the Pelagians.
Proposition IV. Not all men, but certain be predestinate to be saved. The proof from God’s word.
We deny that all, and affirm that a certain chosen and select* company of men be predestinate: and so doth God’s word. ‘ Rejoice that your names are written in heaven.” —_ Luke x. 20. “1 know mine, and am known of mine,” is the saying of τομὴ κα. 14. Christ Jesus. “1 suffer all things for the elect’s sake,” saith St Paul. 21m. τ. 10.
The very same with us do the churches® affirm. penny
Basil. Art. 1. Gal. Art. Xn.
Adversaries unto this truth. Belg, Ott
We are therefore against them which teach, how not wolf. Muse.
in epist. ad
certain, but all, even the: most ungodly, and damnable, yea, Philip pet.
the very devils, shall be saved: of which opinion were the
Origenists®, and are the Catabaptists’. 5“... All men be elected unto life everlasting. Catabap. Lib. There is no hell, nor future and eternal misery at all;
[? Now he [Glover] saith: It is manifest in the word of God, that if we be not stirred up to take heed, we may quench and so put clean out the Spirit of Christ, we may fall away from the grace of God, we may destroy the temple of God, we may be broken off from the vine Christ Jesus, &c.—Bredwell’s Detect. Lond. 1568. p- 85.]
[* So the edition of 1691. All the previous editions have ‘chosen and com- pany,’ which might perhaps have been an error for, ‘and chosen company.’ |
[° See last Prop. p. 146, note 1, and add: Credimus Deum...seipsum...demon- strasse...et misericordem et justum: misericordem quidem, eos damnatione et interitu liberando et servando quos in eterno suo consilio pro gratuita sua bonitate per Jesum Christum Dominum nostrum elegit, absque ullo operum ipsorum respectu. Justum vero, alios in illo suo lapsu et perditione relinquendo, &c.—Harm. Conf. Sect. v. p. 96. Conf. Belg. Art. xvr.]
[5 Origenes, qui...fingit Satanam conversum iri, damnatorum poenas cessaturas et alia his etiam absurdiora.—Wolfe. Muscul. Comm. in Pauli Epist. Basil. 1578. In Ep. ad Philip. Pref. p. 4.]
[7 See above, p. 67, note 7.]
7105 Ὁ
Nash, in Chr. his Tears, p. 58.
Ramsey’s
and Allen’s Conf,
Calv. Epist. Ministr. Basil. fol. 105.
Test. Rhem. ann. Rom. xi. 92.
118 THE CATHOLIC DOCTRINE [aRT,
but only either in man’s opinion, as hold the Atheists’; or in the heart and conscience of man in this life, as the Familists* maintain.
No certain company be foredestined unto eternal con- demnation.
None, more than others, be predestinate unto salvation ; which was an error of Henry Bolseck*.
In like sort we condemn such as either curiously enquire who, and how many, shall be saved or damned; or give the sentence of reprobation upon any men‘ whosoever; as do the Papists upon Calvin, Beza, and Verone, when they call them reprobates.
Proposition V.
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*; the cause formal, God his infinite mercy and goodness”; the cause mate- rial, the blood of Christ®; the cause final, or end, why both
* That the purpose of God might remain according to election, Rom. ix. 11. Who doth predestinate us, &c. according to the good pleasure of his will, Ephes. i. 5. Not according to our works, but ac- cording to his own purpose and grace, 2 Tim. i. 9.
> TI will shew mercy to whom 1 will shew mercy, Exod. xxxiii. 19, Rom. ix. 15.
© He hath chosen us in Christ, &c., and hath predestinated us through Christ unto himself, Eph. i. 4, 5. Ye were not redeemed with corruptible things, &c,, but with the precious blood of Christ, as of a Lamb undefiled and without spot, which was ordained before the foundation of the world, but was declared in the last times for your sakes, 1 Pet. i. 18, 19, 20.
[{! They follow the Pironicks, whose position and opinion it is, that there is no hell or misery but opinion.—Nashe’s Christ’s Teares over Jerusalem. Lond. 1593. p- 58. b.}
[2 This reference has not been found. ]
[3 Hance vero gratiam generalem esse: item non esse hos potius quam illos ad salutem predestinatos.—Calvin. Opp. Amstelod. 1671. Tom. 1x. Pars 2. p. 64. Epist. Ministr. Basil. ]
[4 ... the proud pens of Calvin, Beza, Verone, and such reprobates, &c.—Test,
xvi. | OF THE CHURCH OF ENGLAND. 149
God the Father hath loved, and Christ for his elect hath suffered, is the glory of God‘, and the salvation of man°.
And this do all the churches® militant, and reformed, with a sweet consent, testify and acknowledge.
Evrors and adversaries unto this truth.
Hereby is discovered the impiety of those men which think that,
1. Man doth make himself eligible for the kingdom of heaven by his own good works and merits; so teach the Papists.
“The kingdom of heaven” (say they) “is prepared for test. rnem. them that are worthy of it, and deserve it by their well- 2°" doing ®.”
Licet electis gloria ex eterna Det preedestinatione dima- stella in Luc. net, non tamen provenit, nisi ex eorum operibus, 86. Sine = nobis 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, &c. Without our- selves we are not glorified.
2. God beheld in every man whether he would use his grace well, and believe the gospel or no; and as he saw a man affected, so he did predestinate, choose, or refuse him.
3. Besides his will, there was some cause in God why he chose one, and cast off another man; but this cause is hidden from us.
4, Men by nature be elected and saved ; an error of the ciem. Alex.
ssetre τ τ Strom. Lib. Basilidians and Valentinians®. ΤΙ. 4.
4 Who doth predestinate us, &e. to the praise of the glory of his grace, Eph. i. 6. The Lord hath made all things for his own sake: yea, even the wicked for the day of evil, Prov. xvi. 4.
© Those whom he knew before, he did also predestinate to be made like to the image of his Son, that he might be the firstborn among many brethren, Rom. viii. 29. Hath not the potter power of the clay to make of the same lump one vessel to honour, and another unto dishonour? Rom. ix. 21.
[> See above, p. 146, note 1, and p. 147, note, 5.]
[5 Test. Rhem. Rhemes, 1582. Ann. Matt. xx. 23. p. 58. ]
[7 Stell. in Luc. Evang. Lugd. 1583. Tom. τι. fol. 35. Enarr. in cap. x. ]
[8 Ἐνταῦθα φυσιιεὴν ἡγοῦνται τὴν πίστιν οἱ ἀμφὶ τὸν Βασιλείδην" καθὸ καὶ ἐπὶ τῆς ἐκλογῆς τάττουσιν αὐτὴν, τὰ μαθήματα ἀναποδείκτως εὑρίσκου-- σαν καταλήψει νοητικῇ. Οἱ δὲ ἀπὸ Οὐαλεντίνου τὴν μὲν πίστιν τοῖς ἁπλοῖς
150 THE CATHOLIC DOCTRINE [ ART:
Bheoph. in 5. It is in man’s’ power to be elected, the error of
calm ges Theophylact? and of Bolseck’. fol. 104. 6. God is partial and unjust for choosing some, and
refusing others; calling many, and electing but few.
Proposition VI.
They who are elected unto salvation, if they come unto years of discretion, are called both outwardly by the word, and inwardly by the Spirit of God.
The proof from God’s word.
Though true it be, the Lord knoweth all and every of his elect, yet hath he revealed unto us certain notes and tokens whereby we may see and certainly know whether we be of that number, or not. For such as be ordained unto everlasting life, if they live long in this world, they one time or other be called unto the knowledge of salvation, by the preaching of God’s word; they obey that calling, through the operation of the Holy Ghost working within them; they feel in their souls the same Spirit bearing witness unto their spirits how they are the children of God; and finally, they walk religiously in all good works.
These things are most evident, and clear in the holy Scrip- ture, where is set down both the calling of the predestinate?,
*® Whom he predestinate them also he called, Rom. viii. 30. God separated me from my mother’s womb, and called me by his grace, Gal. i. 15. He hath called you to his kingdom and glory, 1 Thess. ii. 12. He hath saved us, and called us with an holy calling, 2 Tim. i, 9. They that are on his side, called, chosen, and faithful, Rev. xvii. 14.
ἀπονείμαντες ἡμῖν, αὑτοῖς δὲ τὴν γνῶσιν, τοῖς φύσει σωζομένοις, K.T.A.—Clem. Alex. Opp. Oxon. 1715. 1 ὁπ}. τ. Strom. Lib. τσ. 6. 3. p. 433. ... φύσει σωζομένου, ὡς Οὐαλεντῖνος βούλεται, τινὸς, Kal φύσει πιστοῦ Kai ἐκλεκτοῦ ὄντος, Ws Bact- λείδης νομίζει.---Τ 14, Tom. 11. Lib. ν. c. 1. p. 645.]
[᾿ Man his power, 1607. ]
[2 Πολλοὶ δὲ εἰσὶ κλητοὶ, πολλοὺς γὰρ καλεῖ ὁ Θεὸς, μᾶλλον δὲ πάντας" ὀλίγοι δὲ ἐκλεκτοὶ, ὀλίγοι γὰρ οἱ σωζόμενοι καὶ ἄξιοι τοῦ ἐκλεγῆναι παρὰ Θεοῦ: ὥστε τοῦ μὲν Θεοῦ TO καλεῖν, τὸ δὲ ἐκλεκτοὺς γενέσθαι, ἢ μὴ, ἡμέτερόν éort.—Theophylact. Opp. Venet. 1754-63. Tom. 1. p. 119. a. In Matt. xxii.]
[* ... non ideo salutem consequi homines, quia electi sint; sed ideo eligi quia credant.... Hic autem impostor cum electionem ex fide pendere fingit, tum fidem ipsam non minus ex proprio motu hominis quam ex ccelesti inspiratione oriri,—Calv, Opp. Amstelod, 1671. Tom, 1x. Pars αι. p. 64. Epist. Minist. Helv.]
aS eee
ἘΣΣΙ
XVII. | OF THE CHURCH OF ENGLAND. 151
and their obedience to the word being called”, and their adoption by the Spirit to be the children of God‘; and last of all, their holiness of life, and virtuous conversation".
All churches reformed 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 Coneil. Tria.
6. ec. 12. persuade themselves that they are of the number of the pre- © Can. 1. 16, eae destinate unto salvation, but to be ever doubtful thereof?. not. Boma
1 Cor. ii. 12. > Your obedience is come abroad among all, Rom. xvi. 19. In ay eth Ν,
Christ also ye trusted, after ye heard the word of truth, Eph. i. 13. Jesus Christ is in you, except ye be reprobates, 2 Cor. xiii. 5.
© Ye received the Spirit of adoption, whereby we cry, Abba, Father: the same Spirit bearing witness with our spirit that we are the chil- dren of God, Rom. viii. 15, 16. After this manner pray ye, Our Father, &c. Matt. vi. 9. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, which crieth, Abba, Father, Gal. iv. 6
4 He hath chosen us in him, &c. that we should be holy and with- out blame before him in love, Eph. i. 4. We are his workmanship, created in Christ Jesus unto good works, which God hath ordained, that we should walk in them, Eph. ii. 10. For the grace of God, &c. hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly, in this present world, Tit. ii. 11, 12.
[+ Nemo quoque, quamdiu in hac mortalitate vivitur, de arcano divine predesti- nationis mysterio usque adeo presumere debet, ut certo statuat se omnino esse in numero predestinatorum, &c.—Concil. Harduin. Paris, 1714. Tom. x. col. 37. Cone. Trid. Sess. vr. cap. 12. Si quis dixerit hominem renatum et justificatum teneri ex fide ad credendum se certo esse in numero predestinatorum; anathema sit.—Ibid. De Justif. can. 15.
I am sure. This speech is common in St Paul, according to the Latin trans- lation, when he had no other assured knowledge but by hope: as Rom. 15, 14; 2 Tim. 1,5; Heb. 6, 9: where the Greek word signifieth only a probable per- suasion. And therefore except he mean of himself by special revelation, or of the predestinate in general, (in which two cases it may stand for the certitude of faith or infallible knowledge) otherwise that every particular man should be assured infallibly that himself should be justified, and not that only, but sure also never to sin, or to have the gift of perseverance, and certain knowledge of his predestination: that is a most damnable false allusion and presumption, con- demned by the fathers of the holy council of Trent. Sess. 6, c. 9, 12, 13.—Test. Rhem. Rhemes, 1582.—Ann. Rom. viii. 38. That we may know the things that of God are given tous. The protestants that challenge a particular spirit revealing to each one his own predestination, justification, and salvation, would draw this text to that purpose. Which importeth nothing else, (as is plain by the apostle’s dis- course) but that the Holy Ghost hath given to the apostles, and by them to other Christian men, to know God’s ineffable gifts bestowed upon the believers in this
Test. Rhem. annot. Apoe. ix. 4. Conform. F. Lib. 1. fol. 101.
Answer to the exec. of Just. cap. 8. pag. 192. ' Simon. Pauli meth. par. 2. de lege Dei.
Demon. of Dis. epist. ded.
152 THE CATHOLIC DOCTRINE [arT.
The said Papists deliver, that so many persons as are not marked with the sign of the cross upon their forehead are damned and reprobate!; also, that they which will be saved must be Franciscans?, at leastwise become members of the church of Rome*.
Secondly, the Anti-nomies*, which think the outward calling by the word (though they have not the inward calling by the Spirit, and be destitute of good works) a sufficient ar- gument of their election unto life.
Thirdly, the Puritans, who, among other assurances given them from the Lord of their salvation, make their advancing of the presbyterial kingdom (by the putting down of bishops, chancellors, &c.) a testimony that they shall have part in that glory which shall be revealed hereafter®.
Fourthly, the Schwenfeldians, and all such as, depending upon immediate and divine revelations, condemn and con- temn the ordinary calling of God by the ministry of his word.
time of grace: that is Christ’s Incarnation, Passion, presence in the Sacrament, and the incomprehensible joys of heaven.—Ibid. Ann, 1 Cor. ii. 12. p. 428. With fear and trembling. Against the vain presumption of heretics that make men secure of their predestination and salvation, he willeth the Philippians to work their sal- vation with fear and trembling, according to that other scripture, Blessed is the man that always is fearful, Proverb. 28, v. 14.—Ibid. Ann. Phil. ii. 12. p. 530. ]
[! Nor any green thing. The heretics never hurt or seduce the green tree, that is, such as have a living faith working by charity ; but commonly they corrupt him in faith who should otherwise have perished for ill life, and him that is reprobate, that hath neither the sign of the cross (which is God’s mark) in the forehead of his body, nor the note of election in his soul.—Ibid. Ann. Apocal. ix. 4. p. 716. ]
[? The passage meant is perhaps the following: Hic enim ordo (sc. S. Francisci) quoad sua membra repletus est quasi flumen sapientia &c,...Quare non immerito in Domino ordo honoratur et honorabitur. In medio populi gloriabitur. Et in eccle- siis Altissimi aperiet os suum. In medio populi exaltabitur. Et in multitudine electorum habebit laudem, &c.—Lib. Aureus Conf. Franc. Bonon. 1590. Lib. 1. Pars 11. Ὁ. 101.]
[° ... the Catholique and Romane church,...out of whose companie and obe- dience ther is neither salvation in the next, nor anie true peace and securitie in this world.—(Alan’s) Defence of English Catholics, &e. Chap. vii. p. 192.]
[* ... Antinomica sexta extitit, que furenter contendit quovis scelere pollutissi- mos salyari, modo credant Evangelii promissionibus.—Sim. Pauli, Method. See. Pars. Magd. 1573. De Lege Dei, p. 42. b.]
[ἢ ...but when he (Christ) cometh to shew himself in his glorious majesty ; it shall be said unto all these sorts of adversaries : Those mine enemies, &c., Luke xix. 27. The which fearful sentence that we may avoid, let every one of us (as may stand with our several callings) carefully endeavour to advance this kingdom here, which (among other assurances given us from the Lord) shall be a testimony unto us that we shall have part, &c.—Demonstration of Discipline, Pref. to the Reader, prop. fin. ]
a) υψνον νι!
χνπ.] OF THE CHURCH OF ENGLAND. 153
Lastly, the Russians®, Catabaptists’, and Family of Love’, who believe that themselves only, and none besides, shall be saved.
Proposition VII.
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 chiefly it bringeth to the elect justification by faith in this life+, and in the life to come glorification”; always a conformity to the image of the only-begotten Son of God, both in suffering troubles here, and in enjoying immortal glory hereafter’; as testify all the churches in their confessions.
® Know that a man is not justified by the works of the law, but by the faith of Jesus Christ, Gal. ii. 16. They which be of faith are blessed with faithful Abraham, Gal, iii. 9.
» Moreover, whom he predestinate, them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified, Rom. viii. 30. Come, ye blessed of my Father, inherit ye the kingdom prepared for you, Matth. xxv. 34.
© If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ; if so be that we suffer with him, that we may also be glorified with him, Rom. viii. 17, And as we have borne the image of the earthly, so shall we bear the image of the heavenly, 1 Cor. xv. 49.
[5 Se vero solos esse veros christianos asseverant, sectatores Christi et Apos- tolorum, et sic esse de numero salvyandorum.—Sacran. Rel. Ruth. cap. 2, p. 188. in Coll. Script de Russ. &c. Rel. Spir. Nem. 1582. |
[7 The passage meant is perhaps this: Rursus cum eosdem nisi baptizati sint salvos factos esse negas, insignem temeritatem magna cum impietate mixtam prodis: qua Dei judicium ita tibi vendicas, quasi nemo salvari possit, preter quem tu salute dignum pronunciaveris, &e.—Zuingl. Opp. Tigur. 1545. Tom. τι. Ad Lib, Balth. Resp. p. 105. b. ]
[8 See above, p. 67, note 8. The second reference the editor has been unable to verify. But the assertion is frequently to be met with in the works of H. N. Thus, There is no true christianity but the communalty of the holy ones in the love of Christ Jesus.—Joh. 17. c. Ephe. 4, a.b. Without the Family there is no forgiveness ofsins; for this is the true christianity the Family of Love, &c.—See Wilkinson’s Confutation. Lond. 1579. e. 3, 4. ]
Spartan. de Relig. Ru- then. ὁ, 2. Zuing. contr. Catab, fol. 107.
has Sard HL. 6, b. 1). δ.
Trittenhem. de Eccl. Seript. Wolf. Mus- eulus in epist. ad. Phil. pref. Euseb. Eccl. Hist. Lib. vir. ο. 23. Philastrius.
Clem. Alex. Strom. Lib. Iv.
Aug. contra Faust. Lib. Iv. ο. 16. See afore Art. Iv. pro- posit. 1. Epiphan. Positiones Ingoldstad. de Purgat.
154 THE CATHOLIC DOCTRINE [ ART.
The errors and adversaries wnto this truth.
This is flatly against Papias', Justinus?, and all Millenaries?, 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.
Also against those heretics which deny the resurrection of the flesh, as did the Carpocratians®, Manichees®, and others.
Likewise against the Hieracites’, who have a phantasy, that no children departing this life before they come unto years of discretion and knowledge shall be saved. So the Papists do teach, that no infants dying unbaptized do go to heaven, but to another place adjoining unto hell, called Limbus Puerorum®.
Proposition VIII.
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.
[ Hic novitatem mille annorum primus invenit, post quos Christum denuo in carne regnaturum cum electis super terram somniavit.—Fabric. Biblioth. Hamburg. 1718. Trithem. de Script. Eccl. p. 7. § 9.]
[2 ...mille annis, quibus pii post resurrectionem ante judicium extremum et rerum consummationem, corporale regnum in hoe mundo habituri sunt: quod et senserunt Papias, Justinus, et alii:— Wolf, Muse. In D. Pauli Epist. ὅσο. Basil. 1578. Pref. Ep. Philip. p. 4. ]
[? ...Némws ἦν ἐπίσκοπος τῶν Kat’ Αἴγυπτον" ᾿Ιουδαϊκώτερον τὰς érny- γελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγελίας ἀποδοθήσεσθαι διδάσκων, καί πινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ THs ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος.--- 56}. Ecel. Hist. Cant. 1720. p. 949. Lib. vit. 6. 24.}
[ Hominis quidem animam de Deo esse proprie putantes, corpus autem a dia- bolo factum esse arbitrantur.— Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. iv. col. 15.]
[5 There seems to be an error in the reference. But see August. Opp. Par. 1836-8. Tom. vu. col. 40. c. De Her. cap. 7. Resurrectionem corporis simul cum lege abjiciebat (Carpocrates). ]
[® See above, p. 64, note 2.] [7 See above, p. 137, note7.]
[® The work referred to has not been found; but see Spec. Peregrin. Quest. Lugd. 1516. Prim. Dec. cap. ili. Quest. v. fol. 102. In centro terre sunt quatuor loca subalternatim posita. Primus est sinus sive limbus patrum perfectorum.
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7. kee ys
XVII. | OF THE CHURCH OF ENGLAND. 155
“T account the afflictions of this present time are not wor- Rom. viii. 18. thy of the glory which shall be shewed unto us.”
“If God be on our side, who can be against us? who spared Wid. 31, 34 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 God’s chosen? it is God that justifieth ; who shall condemn ? &c.”
“Ye were sealed with the holy Spirit of promise, which is Eph.i.13, 14. the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory.”
“Grieve not the holy Spirit of God, by whom ye are kph. iv. 80. sealed unto the day of redemption.”
But to the wicked and reprobate the consideration hereof is very sour, unsavoury, and most uncomfortable; as that which they think (though very untruly and sinfully) causeth them either to despair of his mercy, being without faith; or not to fear his justice, being extremely wicked: whereas nei~ ther 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 to this truth.
Therefore they are to be taken as much out of the way which say, that this doctrine leadeth either unto desperation, which is without all comfort; or unto looseness of life, and so unto atheism, and therefore to be published neither by mouth
nor book; and so thought both the Pelagians! and_ the prosper. in eres Secundus, purgatorium sive locus purgandorum. Tertius, limbus puerorum. Pos- Haulis Pelag. ᾽ Ὁ ’ heresis.
tremus est infernus damnatorum. See also above, p. 137, note 6. |
[9 Will’d, 1675. ]
[10 ...ea que de epistola Apostoli Pauli Romanis scribentis ad manifestationem divine gratiz prevenientis electorum merita proferuntur, a nullo unquam ecclesias- ticorum ita esse intellecta, ut nunc sentiuntur, affirmant. Cumque ut ipsi ea exponant secundum quorum velint sensa deposuimus; nihil se profitentur inve- nisse, quod placeat, et de his taceri exigunt, quorum altitudinem nullus attigerit. Eo postremo pervicacia tota descendit, ut fidem nostram edificationi audientium contrariam esse definiant; ac sic, etiamsi vera sit, non promendam: quia et perniciose non recipienda tradantur, et nullo periculo quz intelligi nequeant, con- ticeantur.—Prosper. Opp. Venet. 1782, Tom.1. Epist. ad August. de Reliq. Pelag. Her. p. 6.]
156 THE CATHOLIC DOCTRINE [ ART.
Magd. Feel, Predestinates! (a sort of heretics so called) in old time, and the
Hist. Cent. 5.
c. 5. p.620._ Family of Love? in our days, who term the doctrine of pre- Display in an
pest ofthe destination a licentious doctrine, and say it filleth all the prisons almost in England.
Proposition IX.
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 promises of grace and favour to mankind are universal : as,
erate 2. “Come unto me, all ye that are weary and laden, and I will ease you.” John iii. 17. ‘God sent not his Son into the world, that he should
condemn the world; but that the world through him might be saved.” 1 Tim, ii. 4. “ God will that all men shall be saved, and come unto the knowledge of the truth.” 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.
Mott xxviil “Go therefore, and teach all nations, baptizing them, &c.” Mark xvi. 15, “Go into all the world, and preach the gospel to every
creature. He that shall believe and be baptized shall be saved; but he that will not believe shall be damned.”
3. The seals of the covenant be appointed to be given to all men, and members of the visible church, or which are desirous to be incorporated thereinto. For,
Matt. xxviii All are to be baptized, and all are to participate of the Matt. xxvii bread and cup at the Lord’s Supper. pee 4, As the disobedience of Adam brought condemnation
[! Hoe tempore Praedestinatorum heresis coepit serpere: qui ideo Pradestinati vocantur, quia de pradestinatione et divina gratia disputantes adserebant, quod nee pie viventibus prosit bonorum operum labor, si a Deo ad mortem pradestinati fuerint, nec impiis obsit, quod impie vivant, si a Deo pradestinati fuerint ad vitam. —Magdeburg. Eccl. Hist. Basil. 1559, &c. Cent. v. 6. 5. fol. 620. ]
[? At this present your brethren in Christ (for their good faith’s cause they have in your licentious doctrine of predestination and free election) fill all the prisons almost in England.—Letter of the Family in the Displaying, &e. fol. I. 7. b.]
XVII. | OF THE CHURCH OF ENGLAND. 157
upon all men, so the blood and obedience of Christ is able and all-sufficient to wash away all sins, and that of all men.
5. No man ever truly repented but he was received
παι c = 2 Sa again into favour; so was David after his adultery, Manasses 13. on.
after his idolatry, Peter after his apostasy, the thief upon the xxxtii. 12 13.
John xxi. 15,
cross, the Ninevites. te
Luke xxiii.
m. xii.
Jonas iii. 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 Breawetrs of Glover’s errors’. Dele Nate
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.
Proposition X.
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 chiefly in the matter of predestination, we are to follow not our own judgement, and what seemeth good in our own opinions, but the will of God, and that will too, not which is concealed from us, viz. of God his omnipo-
[5 And thus he [Glover] babbleth: First, God hath from the beginning pur- posed, appointed, elected, and chosen in Christ, such only to be in the state of sal- vation, the children of God, and heirs of everlasting life, which are in the state of true repentance and amendment of life, holy and blameless before God in love and charity, and so made according to the likeness and image of Christ. Secondly, God hath from the beginning purposed, appointed, predestinate, elect and chosen all such to be condemned to eternal death which are not in that state of true repentance and amendment of life—Bredwell’s Detection. Lond. 1568. p. 96. |
158 THE CATHOLIC DOCTRINE [aRT.
tency, whereby he governeth at his pleasure the things by Psal. exv.3. himself created; whereof mention is made both in the Psalms,
Iai. xlvi. 10. in the prophet Isaiah, and other places of his word: but of
his favour and good pleasure towards man, revealed in the Matt. iii. 17." holy scriptures by Jesus Christ, whom we are to hear. Subscribed hereunto have and do God’s church every- where.
The adversaries unto this truth.
This truth is gainsaid by the Phrygians, Montanists, and
Theodor. Messalians!, also by the Enthusiasts, Anabaptists?, and Family ib. 111. de
ατοι tab of Loves, which leave the written word of God, and rely eza, Ep. ὃ].
Sieidan, upon their own dreams, visions, and lying revelations. Hence
com. Lib. vr.
H.N. Evang. proceedeth the contempt of God’s written word, and of the preachers, and all religious exercises thereof. For saith the Ina letterof Family of Love, ‘No difference is there between a cere-
theirs unto
ἜΣ monial either letter-doctor christian and an uncircumcised
Wuk. 5 9 Wik heathen®.
ArticLe XVIII. Of obtaining eternal salvation only by the name of Christ.
(1) They also are to be had accursed that presume to say, that every man shall be saved by the law or sect which
[Αἱ δὲ τῆς Πρισκίλλης καὶ Μαξιμίλλης προφητεῖαι ὑπὲρ τὸ Θεῖον εὐαγ- γέλιον τετίμηνται παρ᾽ αὐτοῖς (sc. τοῖς Movtaviorats.)—Theod. Opp. Par. 1642-84. Tom. iv. p. 227. Her. Fab. Lib. ut.¢.2. εἶτα ὑπὸ τοῦ σφᾶς ἐκβακχεύ- σαντος δαίμονος ἐξαπατηθέντες, ἀποκαλύψεις ἑωρακέναι φασί, καὶ τὰ ἐσόμενα προλέγειν ἐπιχείρουσιν.---ΤὈ14. p. 249. Lib. tv. ο. 11.]
[3 Itaque, mi Philippe, quecunque ab istis Enthusiastis de Deo divinisque rebus extra verbum illud scriptum dicuntur, si quis rimari studeat, perinde mihi facere videtur ac si velit cum ratione insanire. Sunt.autem extra verbum, non modo que sunt aperte commentitia, sed etiam quz allegoricis illis fictionibus nituntur, &e.— Bez. Epist. Genev. 1575. Ep. vii. p. 63. This is doubtless the passage referred to: there is a mere allusion to the Enthusiasts in the 81st Epistle. ]
[3 In hoc tempore vigebat novum doctrina genus eorum qui dicuntur anabap- tistee....Jactant etiam visiones et somnia, &c.—Sleidan. Comment. Argent. 1555. Lib. vr. fol. 87.]
[* Where now then the law and the services do in such wise change by the believers of the Anointed; to wit, out of the figures into the true being ; and out of the letter, or serviceable word, into the revealing of the holy Spirit of Christ; there is also then (by those same) the priest’s office changed, Xc.—H. N. Evang. Reg. London. 1652. cap. x1. ὃ 6. p. 70.]
[5 Wilkinson’s Confutation, Lond. 1579, fol. A. 4.]
ων ls Τί
XVIIL | OF THE CHURCH OF ENGLAND. 159
he professeth, so that he be diligent to frame his life accord- ing to that law, and the light of nature. For Holy Scrip- ture doth set out unto us (2) only 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, is, or shall be saved, but only by the name or faith of Jesus Christ.
Proposition I.
The profession of every religion cannot save a man, live he never so virtuously.
The proof from the word of God.
This we cannot but acknowledge to be a truth, if we believe the scriptures; for they testify that
Jews and Gentiles are all under sin, culpable before God, Rom. iti 9, and deprived of the glory of God.
All men that would be saved must be born again of the sonniiis. Holy Ghost.
No man is justified by the works of the law, either ea ii... ceremonial or moral. wo
God hateth the doctrine of the Nicolaitans, and of Balaam. s ; i τ The reprobate, whose names are not written in the book Teo. iil, 20, of the life of the Lamb, they do worship the beast. aay ee
Punishments eternal and intolerable are threatened both Rev: 3-3
Rev. xviii. 4.
to the beast and the false prophet, and likewise to all such as Rev. xxi", will not go out of Babylon, and to all idolaters.
The Confessions® of God’s people are to this end and Conf. Helv. rt. ΧΙ
: 12, ῬΌΡΒΟΣΘ ΠΤ Of.
Gal. Art.
[5 Itaque in omni doctrina Evangelica primum ac precipuum hoc ingeri debet, Belg. penn sola nos Dei misericordia et gratia Christique merito servari: quo ut intelligant ἃ ἌΧΙΣ, rye homines quam opus habeant, peccata eis per legem et Christi mortem luculentissime Fo V. ΧΧΙ. sunt indicanda.—Harm. Conf, Sect. vir. p. 126. Conf, Helv. Prior. Art. x1 Do- \Vittemb. cemus legem hance (Dei) non datam esse hominibus, ut ejus justificemur obser- Suevica, ¢. 8, vatione : sed ut ex ejus indicio infirmitatem potius, peccatum atque condemnationem agnoscamus, et de yiribus nostris desperantes, convertamur ad Christum in fide:
Aperte enim Apostolus, Lex iram, ait, operatur.—Ibid. p. 123. Conf. Helv. Post. cap. xu. Hoc enim omnino constat, quod post lapsum Ade nemo hominum e servitute peccati et regno mortis condemnationisque se in libertatem vindicare, aut ad veram cum Deo reconciliationem pervenire possit, nisi tantum per unicum
mediatorem inter Deum et hominem Jesum Christum in fide viva, &c.—Ibid,
Acts xv. 1. Tren. Lib. 1. cap. 26. Philastrius.
Clem. Alex. Lib.11. 4. Paul. Jovius Elog. doct. Vir. p. 97. Pref. sua in ‘Tuseul. quest.
H.N. pref. to his 3 Re- form. § 2, 6.
Pol. of the Yurk. Emp. Lonicer. ‘Turk. Hist. Tom. 1. Lib, II. par. 2. cap. 12. Damascene.
160 THE CATHOLIC DOCTRINE [ART.
Errors and adversaries unto this truth.
Then to be held accursed are they which affirm that
The observation of the Judaical ceremonies is necessary unto salvation; as did the false apostles, the Ebionites!, and the Cerinthians?.
Such throughout the world as lead an upright life, and be morally righteous, whatsoever their religion is, shall be saved; as many of the philosophers were, in the opinion of the Valentinian? and Basilidian heretics, of Galeatus Martius‘, and Krasmus Roterodam®.
That men externally may possess any religion, and not- withstanding be saved, if their affections and heart be with the Family of Love’.
That all those which live uprightly and do good deeds, shall be of equal happiness in the kingdom of heaven, be they Turks, Christians, Jews, or Moors. A Turkish error’.
That men may embrace and follow the sect and religion which they have most mind unto; and so doing, please God, and shall be saved. The Lampatians’ doctrine’.
Sect. vi. p. 106. Conf. Bohem. cap. vi. The references generally do not contain any direct support of the statement in the proposition.—See Harm. Conf. Sect. rx. p. 183, and vir. p. 129. Conf. Gall. Artt. xxi. xxin. Ibid. Sect. 1x. pp. 184, 5. Conf. Belg. Artt. xxu. xx. Ibid. pp. 188, 9. Conf. Aug. Artt.1v.v. Ibid. p. 218. Conf. Virtemb. Art. v. and Sect. vir. p. 131. cap. vi. Ibid. Sect. 1x. p. 221. Conf. Suev. cap. iii. ]
[! See above, p. 89, note 5.]
[2 Docet autem [Cherinthus] cireumcidi et sabbatizari, &c.—Philastr. Lib. de Her. in Bibl. Patr. Paris, 1624. Tom. rv. col. 10.]
[ἦ See above, p. 126, note 2. {* See above, p. 109, note 3.]
[5 Ubi nune agat anima Ciceronis fortasse non est humani judicii pronunciare. Me certe non admodum aversum habituri sint in ferendis calculis qui sperant illam apud superos quietam vitam agere...Si Judezis ante proditum Evangelium sufficiebat ad salutem rudis quedam et confusa de rebus divinis credulitas: quid vetat quo minus ethnico, cui ne Mosi quidem lex erat cognita, rudior etiam cognitio profuerit ad salutem: presertim quum vita fuerit integra, nec integra solum verum etiam sancta? &c. Erasm. Epist. Pref. ad Cie. Tusc. Quest. Lond. 1577.]
[5 The editor has been unable to verify this reference. |
{7 And they affirm, that there shall be no difference between Turks and Chris- tians, Jews and Moors; neither shal] one be known from another, but all such as have lived well, and have done good deeds in the sight of God, shall be of equal beauty and blessedness,—Pol. of the Turk. Empire. Lond. 1597. c. 23, p. 68. Nec ullum (aiunt) inter Turcas et Christianos fore discrimen, nec inter A®thiopas et Judexos, sed eandem eorum, qui coram Deo bona prestitissent opera, fore et formam et felicitatem.—Lonicer. Chron. Ture. Francof. 1578. Tom. 1. Lib. m. Pars 2, c. 22, p. 121.] :
[8 Λαμπετίανοι. οἱ ἀπὸ Λαμπετίου τινος οὕτω προσαγορευόμενοι, οἵτινες τοῖς
XVI. | OF THE CHURCH OF ENGLAND. 161
That no sect ever erred, or were out of the way to heaven. A fancy of the Rhetorians®. Ὁ. Aug. ep.
ad Quod-vult Deum.
Proposition IT.
No man ever was, is, or shall be saved, but only by the Name or faith of Jesus Christ.
The proof from God’s word.
This we cannot but acknowledge to be true, if also we
believe the scriptures, which say, that « Among men there is given none other name under heaven, Actsiv. 12.
whereby we must be saved.”
“Through (Jesus Christ) his name, all that believe in him Acts x. 43. shall receive remission of sins.”
“Tn thee (viz. Christ Jesus) shall all the gentiles be al iii.s. blessed.’”’ Conf. Helv. τ.
ATC, per.
And this is the faith and confession of the reformed δ ΠΡ
Art. Iv. churches". Bolient: cap!
4, 10. 3 Gal. Art.
The errors and adversaries unto this truth. eee Belg. Art.
Many ways this truth very heretically is oppugned. For,xyu- xx-
XXI. XXII.
Some teach that we are saved, not by Christ, but (as the Aust Ar
See: Art. βουλομένοις ἐπὶ τὸ αὐτὸ ζῆν; Kai ἐν κοινοβίοις διάγειν ἐπιτρέπουσιν ἑκάστῳ Witten οἵαν ἂν ἐθέλῃ καὶ δοκιμάζῃ πολιτείαν ταύτην μετίεναι, καὶ ὃ προαιρεῖται σχῆμα ς͵ 8. ἀμφιεννῦσθαι. οὐδὲν γάρ φησιν ἠναγκασμένως ποιεῖν τὸν Χριστιανόν" ὅτι eee γέγραπται, ἑκουσίως θύσω σοι" Kai πάλιν, ἐκ θελήματός μου ὁμολογήσομαι αὐτῷ. —Damascen. Opp. Venet. 1748, Tom. τ. p. 109. De Heres. 98.]
[° A Rhetorio quodam exortam heresim dicit nimium mirabilis vanitatis, que omnes hereticos recte ambulare et vera dicere affirmet: quod ita est absurdum, ut mihi incredibile videatur.—August. Opp. Par. 1836-8. Tom. vit. col. 59. p. Lib. de Her. ad Quodvult-deum, 72.]
[5 Hujus igitur hominis...damnationi addicti...nunquam tamen curam gerére Deus pater desiit: id quod ex primis promissionibus, legeque tota...et a Christo in hec destinato prestitoque perspicuum est.—Harm. Conf. Sect. vi. pp. 103, 4. Conf. Helv. Prior. Art. x. Hic Christus...carnem...in mortem tradidit, ad universi peccati expiationem.—Ibid. Art. xi. ...credimus hune Jesum Christum, Dominum nostrum, unicum et zternum generis humani adeoque totius mundi esse servatorem, in quo per fidem servati sint, quotquot ante legem, sub lege et sub Evangelio salvati sint, et quotquot adhuc in finem usque seculi salvabuntur.—Ibid. p. 102. Conf. Helv. Post. cap. x1. See also Sect. vir. pp. 124, 5. Conf. Helv. Post. cap. x11. Nec quisquam quicquam uspiam habet rerum omnium, quibus se possit a peccatis suis et condemnatione eripere et liberare aut redimere extra Christum, &c.—Ibid. pp. 105, 6. Conf. Bohem. cap. tv. Sed pro certo habendum esse existimamus... quod nec veteris, nec novi Testamenti hominibus contingat zterna salus, propter merita operum legis, sed tantum propter meritum Domini nostri Jesu Christi, per fidem,—Ibid. Sect. vit. p. 199, Conf. Virtemb. cap. vi. For the references to the other confessions, see above, p. 56, note 1. |
11
[ ROGERS. |
Tren. Lib. 1
Tren.
Holin. Chro. fol. 1299.
Beza resp. ad repetit. Jo. And. Cal. p. 8.
Epiphan. Eus. Lib. vii. e. 31.
Geneb. Chro. Lib. 111. p. 358, 709. Hist. D. Geor.
Stow. Conspiracy for pre- tended re- formation.
Philaster.
162 THE CATHOLIC DOCTRINE [ART.
Valentinians! said) by the labour of their hands, and by their own good works; (as Simon Magus? boasted) by his fair Helene; (as Matthew Hamant*) by other means, and that all persons which worshipped Christ, are abominable idolaters ; as Neuserus and Silvanus‘ believed by Mahomet, and therefore they revolted from Christianity unto Turcism.
Others confess that we are saved by the name of Christ, but either not by the right and true Christ; for they said, themselves and every of themselves were Christ: as in old time did Saturninus®, Manes®, Desider. Burdegal? and Eudo de Stella; and of late years, at Basil, David George®, and in England, first, one John Moore’, and afterward William Hacket!®: the former was whipt for the same at Bethlehem, in the second of Queen Elizabeth; the other hanged and quartered in Cheapside, anno 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!!.
[} Tren. Adv. Her. Oxon. 1702. Lib.1.cap.1.$11.p.29. See above, p. 121, note 8.7
[2 Rather by himself. Quapropter et ipsum venisse, uti eam assumeret pnmam et liberaret eam a vinculis, hominibus autem salutem prestaret per suam agni- tionem.—Ibid. Lib. 1. cap. 20. p. 95. ]
[* See above, p. 109, and p. 49, note 10. ]
[* Nec enim illi (sc. Neuserus et Silvanus) duntaxat erroris, aut etiam blas- phemiz alicujus arguebantur in quam induci quispiam possit ex falsa scripture interpretatione, sed quod aperte Christum negarent, apostolica scripta ludibrio haberent, quid amplius? quod Mahumetis de Deo sententiam aperte amplecterentur, &c.—Bez. ad Repetit. Jac. Andr. &c. Calumn. Respon. Genev. 1578. p. 8.]
[ It does not appear that Saturninus professed to be the Christ himself...7dy δὲ σωτῆρα [φάσκει] ἀπεστάλθαι ὠπὸ πατρὸς κατὰ γνώμην τῶν δυνάμεων, ἐπὶ καταλύσει τοῦ Θεοῦ τῶν ᾿Τουδαίων καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων .---ἘΡΙΡ δ. Opp. Paris. 1622. Tom. 1. p. 63. Adv. Her. Lib. 1. Tom. 11. Her. 23.]
[© Χριστὸν αὐτὸν μορφάζεσθαι éreipato.—Euseb. Eccl. Hist. Cantab. 1720. p. 305. Lib. vir. c. 31.]
[7 Desiderius quidam Burdegalensis cuculla et tunica ex pilis caprarum amictus. Christum se simulans arte magica miracula quedam edere conatur.—Genebrard. Chron. Lugd. 1609. Lib. 11. p. 474. Nothing apparently said about Eudo de Stella. }
[8 Attamen ejus (se. Christi) Spiritum et animam adhuc restare, imo jam rediisse et denuo atque adeo prestantiori modo incarnatam vel hypostatice cum alicujus hujus temporis hominis spiritu velut unitam atque resuscitatam se nune prodere per coelestem et novam hane Christi Davidis doctrinam, &c.—Hist. Dav. Georg. Daventr. 1642, p. 48.]
[5 The tenth of April was one William Geffrie whipped, &c....for that he professed one John Moore to be Christ our Saviour...they had lain prisoners nigh a year and a half, the one for professing himself to be Christ, the other a disciple of the same Christ.—Stow, Chron. Lond. 1587. fol. 1194. ]
['° See above, p. 68, note 1.] -
{2 This opinion is not attributed to the Marcionites by Philastrius. ]
χνυπι.]} OF THE CHURCH OF ENGLAND. 163
Or, say there be two Christs, one revealed already in the Tertul. tiv,
- contra
days of Tiberius the emperor, who came for the salvation of Mate the Gentiles; another yet to come, for the redemption of the Jews: so thought the same Marcionites!*. Nestorius? held Vineent. Lit.
adv. hzeeses.
also there were two Christs, whereof one was very God, the other very man born of a woman.
Or, publish how none were saved by the true Christ, till Epiphan. the 15. year of the foresaid Tiberius; an heresy of Manes",
and his company. Others besides (as the Family of Love) understand all #.N. Propn.
he Spir. things written of Christ allegorically, and not according to the «- 19. εὖ
ibtter of God’s word. For they teach, that hatscever is written of Christ must in us, and with us be fulfilled”.
Others have thought, yea have spoken blasphemously of the constant and holy martyrs, who, for the name of Christ, gave their lives in England in the reign of Queen Mary; some saying, they were stark fools, as did Christopher Vitel’®, a chief elder in the Family of Love; others, (as Westphalus, Answer to
ς : the Fam. Lef. and Marbachius)!’ that they were the devil’s martyrs. Lib. mr. a. Sturmius, Antipap. 4. dic ὰ ' : ΤΑΣ, aes ὃ par. 3, p. 189. [13 Constituit Marcion alium esse Christum, qui Tiberianis temporibus a Deo
quondam ignoto revelatus sit in salutem omnium gentium; alium qui a Deo creatore in restitutionem Judaici status sit destinatus, quandoque venturus.—Tertull. Opp. Paris. 1634. p. 506. c. Adv. Mare. Lib. tv. 6.]
[13 Nestorius autem, contrario Apollinari morbo, dum sese duas in Christo sub- stantias distinguere simulat, duas introducit repente personas; et inaudito scelere duos vult esse filios Dei, duos Christos: unum Deum, alterum hominem; unum qui ex patre, alterum qui sit generatus ex matre—Vincent. Lir. Adv. Her. Paris. 1619. Comm. 1. cap. xvi. p. 26.]
['4 See above, p. 137, note 5.]
[5 See above, p. 59, note 9. ]
[15 The editor has been unable to verify this reference. |
[17 Seribitis in libris vestris: clamatis pro concionibus, de quibus in Galliis et Belgis, et in Anglia et Scotia supplicium sumptum est, Martyres esse Diaboli... Non vos homines condemnatis?...quid in omnibus parochiis Jacobus Fabricula? quid per hosce menses Marbachius Heidelbergee ?1—Sturmius, Quart. Antipapp. Neap. Palat. 1580. Pars 111. p. 189. ]
11—2
104 THE CATHOLIC DOCTRINE [ ART.
ARTICLE XIX.
Of the Church.
(1) The visible church of Christ, (2) is a congregation (3) of faithful men: in the which (4) the pure word of God is preached, and the sacraments be duly ministered, accord- ing to Christ's ordinance, in all those things that of necessity are requisite to the same. As (5) the church of Jerusalem, Alexandria and Antioch hath erred; so also (6) the church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.
The propositions.
1. There is a church of Christ, not only invisible, but also visible.
2. There is but one church.
8. 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.
Proposition I. There is a church of Christ both invisible and visible. The proof from God’s word.
A true saying is it, the Lord and he only knoweth who are his. For to man the church of Christ is partly invisible, and visible partly. The invisible are all the elect, who be or shall be either in heaven triumphing; or on earth fighting against the flesh, the world, and the devil. These as members of the church, are said to be invisible; not because the men be not seen, but for that their faith and conscience to Godward is not perfectly known unto us.
The members of the visible church are some of them for God, and some against God; all of them notwithstanding deemed parts of the church, and accounted faithful, so long as
Xixe| OF THE CHURCH OF ENGLAND, 165
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, Rey. ii. 26, 28; and 11. 5,12; and vii. 14,15; invisible and militant, in the Epistles of St Paul, Peter, and book of St John’s Revelations, se iv 29. also of the church visible, and mixed with good and bad, by ὅς. ον the parable of the sower, of the marriage, and of the 1 είν. 9, virgins ; as also by the saying of our Saviour Christ*, and of Καὶ Rev. xi 7
- 10, 12.
17 ἃ 14. St 13: aul, es 7 7 tt. xxii. The churches bear witness hereunto!. Δ 1 ἘΣ τὶ cont Helv oJ . . ἘΣ - ® Haye not I chosen you twelve, and one of you is ἃ devil? ir. cap. 17. - Bohem. ec. 8. John vi. 70. Gal. Art.
Ὁ For he knew who should betray him: therefore said, Ye are Baleares
not all clean, John xiii. 11. In a great house are not only vessels of AGE re gold, and of silver, but also of wood, and of earth, and some for δέχου. ΓΞ honour, and some unto dishonour, 2 Tim. ii. 20. τις οἷς Art. XXXII Suevica, Art. [? Que (se. ecclesia) quidem quum solitis Dei sit oculis nota, externis tamen XV.
quibusdam ritibus ab ipso Christo institutis, et verbo Dei velut publica legitimaque disciplina non solum cernitur cognosciturque: sed ita constituitur, ut in hac sine his nemo, nisi singulari Dei privilegio censeatur.—Harm. Conf, Sect. x. p.9. Conf. Helv. Prior. Art. χιν. ...Ecclesia invisibilis appellari potest, non quod homines sint invisibiles, ex quibus ecclesia colligitur, sed quod oculis nostris absconsa, Deo autem soli nota, &c....Rursus non omnes qui numerantur in ecclesia, sancti et viva atque vera sunt ecclesie membra, &c.—Ibid. pp. 7, 8. Conf. Helv. Post. cap.17. ...docetur...sanctam catholicam uniuscujusque temporis prasentem eccle- siam, que in terris militat, esse communitatem universorum christianorum, qua in toto orbe terrarum hinc inde diffusa est.... Hac vera ecclesia...utrumque adhuc, tam triticum purum quam paleas, pios Dei et impios mundi filios, &c....in se continet.— Ibid. p. 10. Conf. Bohem. cap. 8. ...affrmamus ex Dei verbo, ecclesiam esse fidelium ccoetum, qui in verbo Dei sequendo et pura religione colenda consentiunt.... Minime tamen inficiamur, quia fidelibus hypocrite et reprobi multi sint permixti, sed quorum malitia ecclesia nomen delere non possit.—Ibid. p. 15. Conf. Gall. Art. xxvir. Que (sc. ecclesia) est vera congregatio seu ccetus omnium fidelium Christianorum...hec ecclesia sancta nullo est aut certo loco sita et cireumscripta, aut ullis certis ac singularibus personis astricta aut alligata.—Ibid. p. 17. Conf. Belg. Art. xxvitr. Est autem ecclesia Christi proprie congregatio membrorum Christi, hoc est sanctorum qui vere credunt et obediunt Christo: etsi in hac vita huic congregationi multi mali et hypocrite sunt admixti.—Ibid. p. 19. Conf. Aug. 1540. Art. vir. Dicimus igitur ecclesiam visibilem in hac vita coetum esse am- plectentium evangelium Christi, et recte utentium sacramentis....In quo tamen ccetu multi sunt non sancti, sed de vera doctrina consentientes.—Ibid. p. 21. Conf. Saxon. Art. xt. Credimus et confitemur quod una sit sancta, catholica, et apo- stolica ecclesia....Quod huic ecclesiz in hac terra multi mali et hypocrite admixti sunt.—Ibid. pp. 26, 7. Conf. Virtemb. Art. xxxu. Ecclesia sive congregatio Christi...est societas et coetus eorum qui se Christo addicunt...Inter quos tamen multi etiam ad finem usque mundi immiscentur, qui etsi fidem christianam profi- teantur, eam tamen re vera non habent.—Ibid. p. 29. Conf. Suev. Art. xv.]
See Artie. 11. prop. 4, Art. XVIII. prop.
Leon. Ram- sey’sand J. Allen’s Conf. also H, N. document.
ἘΠΕ
τ chap. v. ὃ 15. Proph. chap. xvi. ὃ 8.
Vaux Catech.
cap. 1. Test. Rhem. An- not.
Acts xi, 24,
166 THE CATHOLIC DOCTRINE [ART.
The errors and adversaries unto this truth.
This truth hath many adversaries, whereof
Some renounce our Christ the Saviour of mankind, and so think his people are not the church; as the Jews, Turks, and hereticks have done’.
Some acknowledge no triumphing state of the godly in heaven, but dream of an eyver-glorious condition in this world ; _as the Family of Love?.
Some think the church Catholic to be visible; as the es
[ See above, pp. 57, 8, and p. 162.]
[? No man ascendeth unto heaven, but he which cometh (John3.6; Eph. 4. a.) or descendeth from heaven. The which figureth forth unto us in clearness, that the earthly flesh and blood cannot ascend to heaven, inasmuch as it is not of the heaven, but of the earth. But the holy Being of God, which God the Father out of his holy heaven hath grounded, or set from the beginning, in the Manhood; and is in us, for our sins’ cause, become mortal, hath the sure promises to rise up again in immortal glory: and that the same shall reach from the man on the earth even unto God in the heaven; for to make known out of the heaven unto the man on the earth the heavenly goods, and to bring the same unto him out of the heaven, and thereto the eternal life.—H. N. Document. Sent. Transl. out_of Base-Almayne, chap. v1. § 1. Among us the death is now swallowed up (Oze. 13. b.) in the death: the ever- lasting life is come unto us in the renewing of our life.—Terra Pacis. A testification of the Spiritual Land of Peace, &c. Translated, &e. cap. xliv. § 12. In the true love the kingdom of heaven bideth stedfast upon the earth everlastingly in perfec- tion: and there cometh with the same in the true love the eternal life to the elected holy ones of God upon the earth.—Proverbs of H. N. Translated, &c. p.14. cap. v. § 15. Rejoice now in this same day, all ye holy prophets, angels, and aposties (Apoc. 18. 6.) For this is the day (Deut. 5. a. Nahum 1. a.) of the vengeance of our Lord and God, for to revenge the blood of his holy ones, (Math. 23. d. Apoc. 16. a.) that the sinners have spilt or shed upon the earth, and for to declare or reveal his holy ones again gloriously upon the earth, to the end that they might inhabit (2 Pet. 3. b.) the same peaceably in all love, and reign thereover, or judge (Apo. 5. b. 22.) the same with righteousness, from henceforth world without end. — Prophecy of the Spirit of Love. Translated &c. 1574. cap. xvi. ὃ 8.]
[3 The church is a visible company of people first gathered together of Christ and his disciples, continued unto this day in a perpetual succession, in one Apos- tolic faith, living under Christ the head: and in earth under his vicar, pastor, and chief bishop.— Vaux, Catech. Antv. 1574. cap. i. p. 8.
And a great multitude was added to our Lord. As before (c. 10) a few, so now great numbers of Gentiles are adjoined also to the visible church, consisting before only of the Jews. Which church hath been ever since Christ’s ascension, notoriously seen and known: their preaching open, their sacraments visible, their discipline visible, their heads and governors visible, the provision for their maintenance visible, the persecution visible, their dispersion visible: the heretics that went out from them, visible: the joining either of men or nations unto them, visible: their peace and rest after persecutions, visible: their governors in prison, visible: the church prayeth for them visibly, their councils visible, their gifts and graces visible, their name (Chris tians) known to all the world. Of the protestants’ invisible church we hear not one word.—Test. Rhem Rhemes, 1582, Ann. Acts xi. 24. p. 323.]
xix] OF THE CHURCH OF ENGLAND. 167
Some imagine the church militant is not visible at all; as the Libertines.
Some give out, that the visible church is devoid of sin Aug conta,
and sinners; as did the Donatists*, and do the Anabaptists®, Galv. contra H
Family of Love®, Brownists*, and 7 Barrowists”. era
sect. 10 & 1 Epist. eae Pref. Proposition II.
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, Latin, English, church ; we mean not that there be divers churches of Christ, but that
* A confused gathering together of good and bad in public assem- blies is no church. The Brownists’ answer to Mr Cartwright, p. 39.
> The assemblies of good and bad together are no churches, but heaps of profane people, saith Barrow in his Discovery, p. 33.
[* The passage meant is perhaps this: ...nimis exsecrabili et impia cecitate vos a frumentis Christi, que per totum agrum, id est totum mundum usque ad finem crescunt, paucis in Africa zizaniis offensi precidistis—August. Opp. Par. 1836-8. Tom. 1x. col. 354. p. Cont. Litt. Petil. Lib. τ. cap. 24.]
[> Quod ad innocentiam perfectam attinet, quam isti imaginantur, fingentes hominem regeneratum ab omni peccato purum et immunem esse: atque regenera- tionem instar angelici esse status, in quo homo delinquere aut Jabi non possit: si res ita se haberet, quo pertineret oratio, quo nos Christus precari jussit, ut remittat Deus nobis debita nostra? Id enim ad infideles non pertinet.—Calv. Opp. Amstelod. 1667-71. Tom. vu. p. 389. Instr. adv. Libert. cap. 18.]
[® It behoveth, that all their mind, will, and meaning stand minded to demand after, nor yet lust to hear any other thing (for to know the same) but only this, namely, which are the upright ways of the Lord (Eccli.2.a.3.5.), how they should enter into those same and walk in them, and even so in the good pleasure or delight of the Mest Highest, have their forth-going therein, for to grow up (Eph. 1. ἃ, Col. 1. b. 1 Pet. 2. a.) in the upright virtues of God, and in the lovely Being of the Love, to the end that they might even so (growing up in the oldness of the godly wisdom and holy understanding) become perfect men in the eld age (Eph. 4. b.) of the man Christ, &c.—First Exhortation of H. N. Lond. 1649. p. 89. cap, x1. 8 10. But all ye that love the truth and upright righteousness with us....endeayour you first of all hereto, namely, to accomplish the beginning of the true christian life, and to observe....all upright and reasonable exercises to an incorporating to the sincere righteousness: and going forth humbly and obediently therein ye shall attain unto the true fulfilling or perfection of the christian life in the Spirit in the coming of the glorious appearing of the uncovered face of God and Christ.—H. N. First Epistle, Pref. § 5.]
[7 He (Calvin) at the first dash made no scruple to receive all the whole state, even all the profane ignorant people, into the bosom of the church, &c.—Barrow’s Discovery of the False Church. 1590, p. 33. ]
Rom. xii. 5.
1 Cor. x. 9.
1 Cor. xii. 12, 13, 27.
Rom. xii. 4, 6.
Gal. iii. 28,
Conf. Helv. 11. cap. 17. Bohem. cap.
8.
Gal. Art. XXVIL
Belg. Art. XXVIII. August. Art. XXVII. Wittem. Art. XXXII. Suevie. Art. Ve
168 THE CATHOLIC DOCTRINE [arT.
one and the same church is diversly taken, and understood, and also hath many particular churches; as the sea many rivers, and arms, branching from it. For the visible church is not many congregations, but one company of the faithful.
«We, being many, are one body in Christ, and every one, one another’s members.”
«We, that are many, are one bread and one body.”
“For as the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: even so is Christ. For by one spirit are we all baptized into one body,” &c. “ΝΟΥ͂ ye are the body of Christ, and members for your part.”
“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.”
‘There is neither Jew nor Grecian; there is neither bond nor free; there is neither male nor female: for ye are all one in Christ Jesus.”
All God’s people agree with us in this point}.
The errors and adversaries unto this truth.
The adversaries unto the eighteenth article be also, for a great part, adversaries unto this truth,
Furthermore, although it be acknowledged by many, and they too baptized for Christians, that there is but one church ; yet the same persons do err, which condemn so many (as no members of Christ’s church) which join not with them in their singular and private opinions, arrogating the style and title unto themselves only, and denying all other men to be either the church, or members of the body of Christ. Such are
{1 Et quum semper unus modo sit Deus, unus mediator Dei et hominum Jesus Messias, &c....unus denique spiritus, una salus, una fides, unum testamentum vel foedus, necessario consequitur unam duntaxat esse ecclesiam.—Harm. Conf. Sect. x. p. 3. Conf. Helv. Post. cap. 17, ...Eeclesia, domus Dei...corpus Christi spirituale, et artus conjuncti, quos inter se aptat et connectit unum caput Christus, Spiritus unus regenerationis, unum verbum Dei, &c.—Ibid. p. 11. Conf. Bohem. cap. 8. Credimus igitur nemini licere sese coetibus subducere, et in seipso acquiescere, sed potius omnibus simul tuendam et conservandam esse ecclesiw unitatem.—Ibid. p. 14. Conf, Gall. Art.xxy1. Credimus et confitemur unicam ecclesiam catholicam seu universalem.—Ibid. p. 17. Conf. Belg. Art. xxvir. Item docent, quod una sancta ecclesia perpetuo mansura sit.—Ibid. p. 19. Conf. August. Art. vir. ...quod una sit sancta...ecclesia.—Ibid. p. 26. Conf. Virtemb. Art. xxxu. The unity of the church is not stated in the Conf. Suevic. ]
xix | OF THE CHURCH OF ENGLAND. 169
The Russes, who boast how themselves with the Grecians, atex. Guaz. are the only church of God?; themselves only are the men Mose Ρ 95].
Sacramus de
who shall be saved*, all Christians beside themselves, are no Relig. Ru-
better than Turks‘, ae The Papists also, which say, that cap. 25, p.
The present church of Rome is God’s church, God’s 7¢;,8h0" 23
Catholic church®, the mystical body of Christ’, “ Papists, Answ. tothe
Execut. of
Catholics, and true Christians, are all one.” Inst. ὁ. 7. p. Muncer, and the Anabaptists termed themselves (clean Quodlibes,
opposite to the church of Christ) the elect of God; and said Hest Khem,
that all other men were wicked, and worthy to be slain’. ee
The Family of Love, who publish how themselves x13%: cong
only are the church, and all other men are heathen andj)?" *"® beasts’, themselves only are the Catholic church of God, the τ ΠΣ
Η. N. Instru. saints!” of God, and his acceptable people", and that such Art. evar ΕΣ Ὁ. r = pers 35, Art. VII. [3 Gloriantur Rutheni se solos cum Grecis veros Christianos esse.—Guagn. de ice Relig. Mose. in Collect. Script. de ae Russ. Spir. Nem. 1582. p. 231.] chap. 4. [35 Sacram. de Relig. Ruthen. cap. 2. Ibid. p. 188. See above, p. 82, note 5.] HN Evang [* Russe Commonwealth. Lond. 1591. cap, 25. p. 103. b.] cher: 4. sect.
[° Not to be with the pope is to be with Antichrist.—Test. Rhem. Rhemes, 1582. Ann. Marg. p. 323.]
[® ...the late English general and most impudent revolt from the unity of God’s catholic and apostolic church.—Card. Alan’s Sincere and Modest Def. against the Exec. of Just. cap. vu. p. 154. ]
[7 ...but if any quintescence of grace or other good gift be in me, it floweth from her (sc. our holy mother the catholic Roman church), and is not mine, but asa wretched poor miserable (yet a lively) member of that body mystical &c.—Deca- cordon of Quodlibetical Questions, 1602. p. 342. ]
[® ...(Muncerus) ccepit eorum nomina conscribere qui facta societate per jus- jurandum promittebant auxilia, quo videlicet impiis interfectis novi substituerentur principes ac magistratus: nam a Deo sibi mandatum esse profitebatur ut sublatis illis constitueret novos.—Sleidan. Comment. Argentorat. 1555. Lib. v. fol. 55. ]
[9 See above, p. 67, note 8.]
[1° ...for he (H. N.) manifesteth according to the truth, that none among all the children of men shall be found meet (in the sight of the Lord) to bear the names of Christians (boast they never so much of their Christianity, freedom, or justification by Christ in their unregenerated life as they will) which hath not submitted themselves in true repentance under the obedience of God’s holy law, which is administered unto them in the Service of Love, &c.—Letter of the Fam. in Displ. of the Fam. Lond. 1579. fol. K.]
[1 If then these which notwithstanding seem to be wise and understanding, and can prate much of spiritual and heavenly things, be yet strangers unto the holy Spirit and unto the true Love, and yet utterly without the body of Christ or the true christianity, and held captive with a wicked nature, so consider then, how wide and far-estranged that the brutish world, and all they that are enemies or resisters of the Doctrine of Love, must yet needs be from the same christian being.—H. N. Evang. Reg. Transl. out of Base-Almayne, cap. tv. ὃ 7. The other references the
editor has been unable to verify. |
Dial. concer. the strife, p. 10.
Protest. p. 16.
2 Admon,
170 THE CATHOLIC DOCTRINE [arT,
as are no Familists, they have no living God, and shall perish.
The Puritans finally they say,
“If God have any church or people in the land, no doubt the title Puritan is given them’.” Notable words: either God hath no church in England, or Puritans are the church.
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®.” Others, of the said bishops and the like, write thus, ‘They bid battle to Christ and his church, and it must bid defiance to them till they yield®.”
Proposition III. 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 con- tinuance, 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*, no sex”, none age’, no nation’, and
* Preach the gospel to every creature, Mark xxvi.15. Teach all nations, Matt. xxviii. 19. Not many (yet some) wise men after the flesh; not many (yet some) mighty; not many (yet some) noble are ealled, 1 Cor, ii. 26.
> Whosoever shall call on the name of the Lord, shall be saved, Acts ii, 21. The gospel is the power of God to salvation to every one that believeth, Rom. i. 16. There is neither Jew nor Grecian; there
[' See A Dialogue concerning the Strife of our Church. Lond. 1584. p. 49.]
[3 The Protestatyon of Martin Marprelat, p. 16. Where, the anger of God and the prayers of his Church against them.]
[2 See Second Admonition, p. 35, where, bid the defiance. }
ΧΙΧ.] OF THE CHURCH OF ENGLAND. 17:
that the church, as it hath been from the world’s beginning, so shall it continue to the end. And this is the confession of the churches‘.
Errors and adversaries unto this truth.
Unsound be they in religion therefore, which have and do as it were tie the church to a certain country, as the Donatists® did to Africa; a people, as the Jews® to themselves; persons, place, calling or time, as do the Papists,
To certain persons, when they say,
The church is founded upon Peter and his successors’.
is neither bond nor free; there is neither male nor female: for you are all one in Christ Jesus, Gal. iii. 28.
° He that shall believe and is baptized shall be saved, Mark xvi. 16. By him every one that believeth is justified, Acts xiii, 39. He is the end of the law§ to every one that believeth, Rom. x. 4.
4 They shall come from the east.and from the west, and from the north and from the south, and shall sit at table in the kingdom of God, Luke xiii. 29. The promise is made unto you and to your chil- dren, and to all that are afar off, &c. Actsii. 39. In every nation, he that feareth God, and worketh righteousness, is accepted with him, Acts x. 35.
[4 ...Ecclesiam: quam propterea catholicam nuncupamus, quod sit universalis et diffundatur per omnes mundi partes, et ad omnia se tempora extendat, &c.— Harm. Conf. Sect. x. p. 3. Conf. Helv..Post. cap. xvi1._ ...que (ecclesia) in toto orbe terrarum hinc inde diffusa est, et per sanctum evangelium ex omnibus genti- bus, &c....congregatur.—lIbid. p. 10. Conf. Bohem. cap. vin. Denique hee ec- clesia sancta nullo est aut certo loco sita et cireumscripta, aut ullis certis ac singularibus personis astricta aut alligata. Sed per omnem orbem terrarum sparsa atque diffusa, &c.—Ibid. p. 17. Conf. Gall. Art. xxvir. Arbitramur autem...vere catholicam et apostolicam ecclesiam non ad unum certum locum aut gentem, nec ad unum certum hominum genus alligatam esse.—Ibid. p. 27. Conf. Virtemb. Art. xxx. See also above, p. 165, note 1.]
[ Si autem nihil est verius quam id quod dixit Christus, ecclesiam suam per omnes gentes incipientem ab Jerusalem; nihil est mendacius quam id quod dicitis, in parte Donati, &c.—August. Opp. Paris. 1836. Tom. rx. col. 371. p. Contra Litt. Petil. Lib. 1. c. 15. Cf. Epist. cv. (Opp. Tom. 1. col. 444. a.) Vos enim eis dicitis...remansisse ecclesiam Christi in sola Africa partis Donati. ]
[5 Vivo hic inter Judzos, qui longe magis mirantur esse Christianos, quam nos miramur esse aliquos adhue Judwos.—Clenard. Epist. Antv. 1566. Lib. τι. p. 196.]
[7 Quamobrem si talem esse volumus ecclesiam, qu videri et cognosci possit, necesse est ut visibilem esse petram statuamus, super quam illa sit visibilis edificata, ut petre nomine Petrum Petrique successorem confitentem Christum intelligi velit mus.—[Hosius] Conf. Cath. Fid. in Synod. Patricoy. Vienn. 1560. cap. xxv. p.44.]
[8 Head of the law, 1607. |
Rev. xiii. 8. Matt. xxviil. 20.
Conf. Helv. Il. cap. 17. Bohem. e. 8. Belg. Art. ΧΧΥ͂ΙΙ. Wittemb. Art. XXXII.
Aug. Lib. 2. ou Pet. e.
5. Clenard, Ep. Lib. 11. p. 196.
Confess. Pe- trocen. cap. 26,
172 THE CATHOLIC DOCTRINE [ART.
All that will be saved must of necessity be subject to the Bonifae. ὃ. e. bishop of Rome’.
Unam
de major. et The true church is united to the obedience of the pope of
obed. Bel. de Eccl. Rome 2,
miilit. cap. 2. S To a certain place, when they say,
Test. Rhem, The church of Rome is the Catholic church?.
Sai The church of Rome is the mother of the faith*.
aistinet 22, To a certain calling, by their Petrus ἃ Soto, to bishops Assert. p. 133. and prelates’.
Coster. En- Toa certain time, as when the said Lapel: mis ες
chir.Controv.
The time was, when holiness was only in the Virgin Mary®,
Disputcone. When faith rested only in the Virgin Mary’, when all the and Mon in faith was lost save only in our lady®.
796. Festival. feria Serm.1v post — [1 Porro subesse Romano Pontifici, omni humane creature declaramus, dici-
Festum Pal- Fs τ Σ 3 ‘
marum. mus, definimus, et pronuntiamus omnino esse de necessitate salutis.x—Corp. Jur. Canon. Anty. 1648. Extravag. Comm. Lib. 1. De Major. et Obed. Tit. vit. cap. i. Bonifac. vu. p. 133.]
[3 Nostra autem sententia est, ecclesiam...unam et veram esse coetum hominum ejusdem christiane fidei professione et eorundem sacramentorum communione colligatum, sub regimine legitimorum pastorum, ac precipue unius Christi in terris Vicarii Romani Pontificis—Bellarmin. Disput. Prag. 1721. Tom. 11. De Controy. Lib. 111. cap. 2. § 9. p. 65.]
[5 In the house of God. All the world being God’s, yet the church only is his house, the rector or ruler whereof at this day (saith S. Ambrose upon this place) is Damasus. Where let our loving brethren note well how clear a case it was then, that the pope of Rome was not the governor only of one particular see but of Christ’s whole house, which is the universal church, whose rector this day is Gregory the thirteenth—Test. Rhem. Rhemes, 1582. Ann. 1 Tim. iii. 15. p. 572.]
[* Fidem quippe violat qui adversus illam (sc. Rom. ecclesiam) agit, que mater est fidei.—Corp. Jur. Canon. Gratian. Decret. Pars 1. Distinct. xx. can. 1. p- 26. ]
[5 Ecclesia igitur, quia, ut diximus, humana est congregatio, habet prelatos et superiores suos, ii sunt ministri Christi et dispensatores ministeriorum (myste- riorum?) Dei, ut Paulus inquit, iis alligata est ecclesia, &c.—Petri ἃ Soto, Assert. Cath. Fid. Απίν. 1557. p. 114.]
[5 Tametsi namque ejus [ecclesix] plurima membra sint emortua et impia, non amittit tamen sancti nomen, quamdiu vel unus pietatem ex animo colens, retinet sanctitatem, qua tempore passionis Dominice in sola virgine sacratissima viguit.— Coster. Enchirid. Controv. Col. Agrip. 1608. cap. it. De Eccles. p. 90.]
[7 Neither do I consent or agree unto the opinion of divers, which affirm that the Virgin only persevered in faith at the Lord's passion. "Whereupon divers have not been ashamed to say that the faith was so debilitate and weakened that it seemed to be returned to one only old woman.— Ain. Syly. in Disput. Concil. Basil. Foxe, Acts and Mon. 1563. fol. 287. Townsend’s Edit. Vol. 11. p. 614.]
[3 Thenne that candell is brought agayne and another lyght there, and that betokeneth our blessed Lady, for all the fayth was lost save onely our Lady, and of her al other were enformed and taught.—The Festival. Feria Quarta post Fest. Palmarum. Ed. Faques fol. xxx. a.]
ΤΕ Pan) Me a ge EM ΠΥΠ0
xix] OF THE CHURCH OF ENGLAND. 179
It is a bold assertion also, and very presumptuous of apostata Hill’, that in England all men were Papists, without Hills Qua . Reas. p. 5. exception, from the first christening thereof, until the age of ἡ" king Henry the Eighth.
Proposition IV. 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 judgment of the godly) faithful, it followeth that the word of God must be afore the church for time, as likewise for authority.
For time; because God’s word is the seed; the faithful, Luke vii. 1, the corn and the children: God’s word is the rock or foun- Ἢ ‘et 123 dation; the faithful, the house. Ephes. ii. 20.
Ephes. ii. 21. For authority also the word is before the church; because 2 ‘tim. iti, 16.
2 Pet. i. 21. the voice of the church is the voice of man, who hath erred and may err from the truth; but the voice of the word is God’s voice, who cannot deceive nor be deceived. Of this judgement be the churches reformed". Conf. Helv. τ. eap. 13, 17. Adversaries unto this truth. ripagae Gal. Art. VII.
This maketh to the strengthening of us against those Belg. Art. 111.
ΣΑΣ: Art. I. popish assertions of Viguerius", and such like, viz. that the 1
church was before the word for time, and is above the word ¥isuer. inst.
h for authority. Theol. c. 10.
§ 3. v. 10. 10]. 83, a.
[ἢ Hill’s Quartron of Reasons. Antwerp, 1600; First Reason, p. 5. where, this
age. |
Suevica. Art.
[7° Sita est illa (se. veritas et unitas ecclesiw) non in cxrimoniis et ritibus ex- ternis, sed magis in yeritate et unitate fidei catholice. Fides catholica non est nobis tradita legibus humanis, sed scriptura divina.—Harm. Conf. Sect. x. p. 8. Conf. Helv. Post. cap. xvir. Hee vero de sacra scriptura persuasio et fides, quod nimirum a Deo suggesta sit et inspirata, initium est et fundamentum christianismi nostri, qui a verbo extrinsecus, sicut a re intermedia ad hoc divinitus ordinata incipit.—Ibid. Sect. 1. p. 9. Conf. Bohem. cap. 1. The references to the other Confessions are merely of an inferential kind. ]
[*? Et siloquamur de ordine temporis, constat manifeste ecclesiam esse priorem scriptura exteriori. Ecclesia enim fuit tempore Abel...et tamen eo tempore adhuc scriptura exterior non erat....Quod autem ecclesia sit prior dignitate et virtute obligandi, apparet primo ex approbatione scripture. Nam nulla scriptura est
canonica, nisi sit ab ecclesia approbata——Viguer. Inst. Theol. Col. Agrip. 1607. cap. x. De Virtute Fid. § 3. v. 10. p. 277.]
174 THE CATHOLIC DOCTRINE [ART.
Proposition V.
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 is it, that our Lord and Saviour calleth them his
Luke viii. 21. ** mother and his brethren, which hear the word of God, and do John viii. 47. 16 ;” and saith, “ He that is of God, heareth God’s word ;” also, Jon.x.27. “ My sheep hear my voice:” and, “ How shall they hear with- ie outa preacher ?” saith St Paul.
Likewise the apostle St John,
1 Johniv. 6 ‘He that knoweth God, heareth us; he that is not of
Ibid. v. God, heareth us not.” Again, “They are of the world, therefore speak they of the world, and the world heareth them.”
And touching the sacraments ; first of baptism.
Matth.xxvil “Go therefore, and teach all nations, baptizing them in ays the name of the Father, and the Son, and the Holy Ghost ; teaching them to observe all things whatsoever I have com- manded you.” Rom. vi. 3 ““We have been baptized into Jesus Christ.” ‘ Ye are “ΠῚ washed, ye are sanctified.” 1 Cor. xii. 13. “By one Spirit are we all baptized into one body.”
Next, of the Lord’s supper.
“The Lord Jesus, in the night that he was betrayed, took bread, and when he had given thanks, he brake it, and said, Take, eat, this is my body, which is broken for you; this do in remembrance of me.”
1 Cor. xi. 23, “After the same manner also he took the cup, when
Lukexxiit9. he had supped, saying, This is the new Testament in my blood; this do, as oft as ye drink it, in remembrance of me.”
ace aly... The Christians in all reformed churches acknowledge these
cap ij." things}.
isohem. cap. Z 8. Gal. Art. xxvir. 28. Saxon. Art. x1. Wittem. Art. xxxir. Suevic. Art. xv.
[1 Harm. Conf. Sect. x. p. 9. Conf. Helv. Prior. Art. xrv. [al.xv.]. See above, p. 165, note. 1...sed illam docemus vere esse ecclesiam, in qua signa vel note in-
XIX. | OF THE CHURCH OF ENGLAND. 175
Some (and they also many of them very godly men) add ecclesiastical discipline for a note of the visible church. But because the said discipline in part is included in the marks here mentioned; both we, and in effect, all other well-ordered churches, over pass it in this place, as no token simply of the visible church.
Neither tie we the church so strictly to the signs articu- late, 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 anti- christian, the opinions
1. Of the Papists, who both? deny the pure preaching of God’s word, and the administration of the sacraments among Protestants, to be the marks of Christ his visible church; and affirm the tokens hereof to be antiquity, unity, universality,
veniuntur ecclesie vere. Imprimis vero verbi Dei legitima vel sincera predicatio, &c....Simul et participant sacramentis a Christo institutis, et ab apostolis traditis.— Ibid. p. 6. Conf. Helv. Post. cap. xvi. ...ubi tamen sit (ecclesia) quam minime contaminata...etiam de infra scriptis signis cognosei potest, Nimirum ubicunque Christus in concionibus sacris docetur, sancti evangelii doctrina pure pleneque annuntiatur, sacramenta de Christi institutione et mandato, sententia et voluntate administrantur, &c.—Ibid. pp. 10, 11. Conf. Bohem. cap. vu. ...simul etiam palam affrmamus ubi verbum Dei non recipitur, nec ulla est professio obedientie que illi debetur, nec ullus sacramentorum usus, ibi proprie loquendo, non posse nos judicare ullam esse ecclesiam.—Ibid. p. 15. Conf. Gall. Art. xxvu1. Dicimus igitur ecclesiam visibilem in hac vita coetum esse amplectentium evangelium Christi et recte utentium sacramentis, &c.—Ibid. p. 21. Conf. Saxon. Art. x1. Arbi- tramur...ecclesiam...in eo esse loco aut gente ubi evangelion Christi sinceriter predicatur, et sacramenta ejus recte, juxta institutionem Christi, administrantur.— Ibid. p. 27. Conf. Virtemb. Art. xxx1. ...ubicunque sacrosanctum evangelium et sacramenta exercentur, facile inde sciri poterit, ubi et qui sint christiana ecclesia,— Ibid. p. 30. Conf. Suey. Art. xv.]
[2 Hoe itaque inquirentibus, quod sit signum ecclesiz vere: respondemus primo, fraudulenter et subdole dici signa certa, quibus ecclesia dignosci potest, esse sinceram evangelii predicationem, et rectam atque secundum Christi institutionem administrationem sacramentorum...Novi enim evangelici dicunt, se verum evan- gelium docere, et recte administrare sacramenta.—Petri a Soto, Assert. Cathol. Fid. Antwerp. 1557. De Ecclesia, p. 119. ]
Petrus a Soto Assert. de Eccles.
In his for- tress.
In his mo- tives.
De signis vi- sib. Eccles. In his Quar- tron.
In his Motiv.
R. H. in Psal.
exxii. Bar.
discov. p. 86.
Ans. to Mr Cartwr. Let- ter, p. 13.
- 176 THE CATHOLIC DOCTRINE [aRT.
succession, &e., as doth Stapleton!, Bristow?, Bozius*, Mill‘, and Alabaster®.
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 magi- strates there be tyrants; the ministers, false prophets; no church of God is; antichristianity doth reign.”
3. Of the same Brownists and Barrowists’, who nei-
[᾿ The church hath certain other marks which can never fall upon heretics in any colour or pretence, as the true preaching of God’s word every heretic pre- tendeth, and therefore it is more clear than the true preaching of God’s word. Two such marks I will note. First, the church is described to be universal, to be a communion of all nations. Another clear and most undoubted mark of the church, most evident in scriptures, and such a one as cannot possibly be found among heretics, is...the continuance thereof. We catholics do say that the faith, dectrine, and word of God, which we do believe, follow, and preach, hath continued ever since Christ came, &c.—Stapleton, Fortress of the Faith, &c. Antwerp, 1565, Part 1. c. 5. pp. 25, 27, 28. ]
[2 Whereas it is most strongly proved by all this which I have here said...that there maketh most plainly for us, and against the heretics, all that ever was or can be of any christian man required. -Our unity, universality, antiquity, succession everlasting, &e.—Bristow, Motives to the Catholic Faith. Antwerp, 1599. p. 171. b.]
[5 Bozius, De Signis Eccles. Dei. Lugd. 1595. Tom. 1. Lib. 111. capp. 5, 9. pp. 183, 215. Tom. 1. Lib. xvir. capp. 1, 5. pp. 372, 412.]
[* The catholic Roman religion on being received by so many nations...ever kept unity and concord, &c....They all have one faith, one belief, one service, oné number of sacraments, &c.—Hill’s Quartron of Reasons, Reason 3. pp. 1], 12. See also Reasons 4 and 5, on the Conversion of Countries and Largeness of Dominion. |
[5 The catholic part...allege the judgement of the church, the definition of councils, the consent of fathers, the harmony of churches, the practice of all ages, and the rule of apostolical tradition, left by succession as the light through the heavens.—Alabaster, First Motive. See A Booke of the Seven Planets or Seven wandring Motives of William Alabaster’s wit, Retrograded or removed by John Raester. London, 1598. p. 5. ]
[5 See A Little Treatise uppon the firste Verse of the 122. Psalm by R. H. fol. G. and H. 3. 1583.—I have shewed that the ministry and sacraments of Christ belong not unto this people or congregation, and how such sacraments and ministry are sacrilegious and ungodly, yea, pernicious and damnable to the whole congre- gation and all the communicants, unless they repent and redress these faults... whereby appeareth that the church upon some occasions may be without sacra- ments, &c.—Barrowe’s Brief Discov. of the False Church, 1590. p. 34. But see how fondly and blasphemously Master Cartwright distinguisheth...For he will join the church to Christ without the discipline and government of Christ. He putteth asunder the church and the discipline of Christ, &c....So then, if the power of the word to bind and loose so be taken from Christ or the church of Christ, what remaineth but an idol or counterfeit Christ, an idol or counterfeit church ?~Answ. to Cartwright’s Lett. Lond. pp. 33, 4. ]
[7 They condemn all coming to church, all preaching, all institution of sacra- ments,...they never have any sacrament among them.—A Plaine Confutation of a Treatise of Brownism, &c. London, 1590. p. 114.]
ow
ΡΣ | OF THE CHURCH OF ENGLAND. 1717
ther allow frequenting of sermons, and ministering of the sacraments, nor have any sacraments administered among themselves.
4. Of the Family of Love, which have in utter contempt and derision both the preachers and the sacraments, scorn- fully terming the preachers scripture-learned men’, ceremo- nial’, and letter-doctors ; and the water at baptism", elementish 11 water.
Neither do we approve them who for these visible and external put down invisible and spiritual tokens of the visible church, as faith in Christ Jesus, and love towards the saints: which thing J. K. doth".
Proposition VI.
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 St Paul.
Our Saviour saith unto his disciples concerning doctrine, “Take heed, &c.” “ Believe it not.”
“ Beware of the leaven of the Pharisees, and of the leaven of 1 Herod ;” even of the doctrine of the Pharisees and Sadducees.
‘Many shall be deceived, yea, the very elect, if it were possible.”
“ Shall he find faith on earth ?”
And concerning conversation and manners, he prophesied that iniquity shall be increased, and the love of many shall ’ be cold.
St Paul writeth touching doctrine, that
** We know in part.”
[® Whereout each one may by himself well perceive and mark, that it is meer lies (Jer. 23. c.d.) or untrue, what such scripture-learned, through the know- ledge which they get out of the scripture, bring-in, institute, preach, and teach.— H. N. Evang. Reg. cap. xxx. ὃ 11.]
[° ...no difference to be had betwixt a ceremonial, either letter-doctor christian, and an uncircumcised heathen, &c.—Letter of the Fam. to the Bp. of Roch. in Wilkinson’s Confutation. Lond. 1579. fol. A. 4. b.]
[!° Not that men should run forth with an handful of water, and so persuade themselves when they have the elementish water, that it is therewith enough for to be a christian.—H. N. Evang. Reg. cap. x1x. § 5.]
{}! The editor has been unable to verify this reference. |
[RoGERS. ]
Allison, Con-
fut. of Green.
and ao Ρ. 110.
Ἢ Evang. eap. 33. sect. 11.
Fam. Let. to τ Bishop of
och. ae N. Evang. e. 19, § 5.
In hisConfut. of Pop. 1.4.0.
Mee XXiv. Ibid. v. 23, 26. Mark viii. 15. ἘΠΕῚ Xvi. Matt. Xxiv.
Ibid. ν. 24.
Luke xviii. 8.
Me XXiv.
1Cor. xiii. 12.
2 Thess. ii. 4. Ib. v. 9, 10, 11,
Philip. iii. 2.
Galat. vi. 1. Rom. vii. 19, 20.
Ibid. y. 23.
Conv. Helv.
XI. Wittem. Art.
XXXII. Suevic. Art.
KV.
Test. Rhem, an. 2 Thess. ii. 3.
Ibid. Annot. 1 Tim. iii. 15. Ibid. Annot. Ephes. v. 24. Ibid. Annot. marg. p. 264, Gab. Biel. Lib. rv. Dist. 6. quest. 2.}
178 THE CATHOLIC DOCTRINE [ ART.
“ Antichrist sitteth in the temple of God, &c., whose com- ing 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.”
“Beware of dogs, beware of evil workers, beware of concision.”
And touching conversation.
“ Restore, &c., lest thou also be tempted.”
“JT 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.”
There is a fight even in the best men, and members of Christ.
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 ac- knowledge}.
Errors and adversaries unto this truth.
The premises will not be granted for true, neither by the papists, which maintain that in faith and doctrine the church, meaning thereby the visible church, whose rector is the pope of Rome, never erreth?, never hath erred*, and never can
[! Proinde damnamus illas ecclesias ut alienas a vera Christi ecclesia, que tales non sunt, quales esse debere audivimus, utcunque interim jactent successionem episcoporum, unitatem, et antiquitatem. Quinimo precipiunt nobis apostoli ut fugiamus idololatriam, et Babylonem, &c.—Harm. Conf. Sect. x. p. 7. Conf. Helv. Post. cap. xvir. Non sunt igitur membra ecclesiz Dei, etiamsi titulum et imperia tenent, Saducewi, Phariszi et similes pontifices, et alii qui aliam doctrinam propo- nunt, dissentientem ab evangelio, et stabiliunt idcla pertinaciter.—Ibid. p. 22. Conf. Saxon. Art. x1. Quod hee ecclesia, Spiritu Sancto ita gubernetur, ut etsi sinit eam esse in his terris imbecillem, &c.—Ibid. p. 27. Conf. Virtemb. Art. xxx. Ibid. p. 29. Conf. Suev. Art. xv. See above, p. 174, note 1.]
[2 This apostasy or revolt, by the judgement in manner of all ancient writers, is the general forsaking and fall off of the Roman empire....All which fathers and the rest Calvin presumptuously condemneth of error and folly herein, for that their exposition agreeth not with his and his fellows’ blasphemous fiction that the pope should be antichrist. ‘To establish which false impiety they interpret this revolt or apostasy to be a general revolt of the visible church from God, &c....But concern- ing this error and falsehood of the church’s defection or revolt, it is refuted sufficiently by St Augustine against the Donatists in many places. ~ Where he proveth that the church shall not fail to the world’s end, &c.—Test. Rhem. Rhemes, 1582. p. 555. Annot. 2 Thess. ii. 3. The Marg. Annot. is, There can be
ΕῚ
᾿ 4
4
ΣΟ OF THE CHURCH OF ENGLAND. 179
err*; nor yet by these which say, the church cannot err for Thid. an. ἐς : Tim. iii. 15, manners. Such were the Donatists, and are the Anabaptists, Cateeh. Tid,
in exposit.
with the Family of Love. Symb. Apost.
Coster. En- chirid. con- he trovers.cap.3. Proposition VII. De Summo Pontif.
The chu R in Li ' . 136, ὁ church of Rome most shamefully hath erred in life, ceremonies, and Peano
matters of faith. Article, pro- 7 position
The proof.
Justly is the church of Rome condemned of us and all churches reformed, because she hath erred, and still very badly every way doth offend. 1. Inlife. For, “«Αὐ Rome the harlot hath a better life, W. Thomas,
. Z Hist. of ltaly. Than she that is a Roman’s wife®.”
“Ὁ Roma, a Roma quantum mutata vetusta es?
Nune caput es scelerum, que caput orbis eras®,” If ye spell Roma backward (saith John Bale’) ye Acts of the
ng. Vota-
shall find it to be Amor: love in this prodigious kind. For ties? Book,
no apostasy of the visible church from God.—Ibid. But the church which is the house of God, whose rector (saith St. Ambrose) in his time was Damasus, and now Gregery the thirteenth, and in the apostles’ time St Peter, is the pillar of truth, the establishment of all verity: therefore it cannot err.—Ibid. p. 572. Ann. 1 Tim. iii. 18. Conf. Ibid. p. 522. Annot. Eph. ν. 24.]
[° If he [the Spirit] shall teach all truth and that for ever (as before c. 14, 16): how is it possible that the church can err or hath erred at any time or in any point ?—Test. Rhem. Marg. Annot. p. 264.
---Siquidem ad hunce articulum, Credo sanctam ecclesiam catholicam, omnes veritates totius canonis reducuntur: nam credere ecclesiam sanctam, catholicam, est credere eam sancte vere et sine errore approbasse, quecunque approbavit, &e.— Gab. Biel. Comm. in Sentent. Brixie, 1574. In Lib. m1. Dist. xxv. Quest. Unie, p. 252. This is probably the passage intended. ]
[* For the reference to Rhem. Test. Annot. on 1 Tim. iii. 15, see above, note 2. Prima igitur proprietas (sc. ecclesia) in symbolo patrum describitur, ut una sit... Unus est etiam ejus rector ac gubernator, invisibilis quidem Christus....Visibilis autem is qui Romanam cathedram Petri apostolorum principis legitimus successor tenet, &c. Sed quemadmodum hec una ecclesia errare non potest in fidei ac morum disciplina tradenda, cum a Spiritu Sancto gubernetur, ita ceteras omnes que 5101 ecclesiz nomen arrogant, &c.—Catech. Cone. Trid. Rom. 1566. In verba Symb. Credo Sanct. Eccl. Cathol. pp. 61, 65, Hac enim donatus est gratia cum successoribus suis beatus apostolus Petrus, ut ad ecclesie totius commodum, in fide immobilis consistat; atque ad Romane sedis fidem et doctrinam universa per orbem ecclesia, fidem suam religionemque conformet.—Coster. Enchirid. Controvers. Colon. Agripp. 1608. cap. ur. De Summo Pontif. p. 136. ]
[> W. Thomas’ History of Italy, Lond. 1549. p. 39. b.]
[° See Flac. lyr. Varia Doct. Vir. Poem. Basil. p. 417. Where, est and erat.]
[7 Bale, Acts of the English Votaries, London, Book τι. Pref. where, Ye shall find it love in this prodigious kind...... for it is preposterous amor, a love out of order, or a love against kind. ]
12—2
Conf. August. Art. IV
Eckius, En- ehirid. de Hum. Const. Axiom. 2. Test. Rhem. an. Marg. 258.
Cyp. Valeram in his Trea- tise of the Pope, &e. out of Card, Benon.
180 THE CATHOLIC DOCTRINE [arT.
it is a preposterous Amor, love out of kind. Hence the Pasquil poets : [ Via.] Roma quid est? [Pas.] Quod te docuit preeposterus ordo.
[Via.] Quid docuit? [Pas.] Jungas versa elementa, scies. [Via.] Roma, amor est. [Pas.] Amor est. [Via.] Qualis ?
[Pas.] Preposterus. [Via.] Unde hoc? [Pas.| Roma mares. [Via.] Noli dicere plura, scio.
Again,
Roma, vale; vidi, satis est vidisse. Revertar,
Cum leno, aut meretrix, scurra, cynzedus ero!.
2. Inceremonies, which are in number infinite. Gerson? writeth how divers men have run into desperation, others have killed themselves, finding that they were not able to keep and perform the ceremonies of the Romish church.
For use also they are vain and impious; as their leading up and down of an ass on Palm-Sunday, their battering of hell, their burial of the cross, &c.; yea, and damnable, be- cause Romish ceremonies are held both necessarily to be observed as well as the laws of God, and also to merit hea- ven. For sins venial (say the Rhemists) be taken away by sacred ceremonies‘.
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 syna- gogue, and we shall find that of them
Some have been conjurers, sorcerers, and enchanters; as were Pope Martin the Second, Sylvester the Second, and Third, Benedict the Eighth, Sergius the Fourth, John the Nineteeth, Twentieth, and One-and-twentieth, Gregory the Sixth, and Seventh ; and such were all the popes (even eighteen for num- ber) from Sylvester the Second unto Gregory the Seventh®.
[) Pasquill. Tomi duo Eleutheropoli, (Basil.) 1544. Tom. 1. p. 70. Cf. Flac. Illyr. Varia Doct. Vir. Poem. Basil. Ὁ. 417. Where, aut omitted. ]
[2 Gerson scribit multos incidisse in desperationem, quosdam etiam sibi mortem conscivisse, quia senserant, se non posse satisfacere traditionibus, et interim conso- lationem nullam de justitia fidei et de gratia audierant.—Syll. Conf. Oxon. 1827, Ρ. 143. Conf. August. 1531. Art. v. Cf. Gerson. Opp. Antv. 1706. Tom. 11. col. 16 sq. De Vit. Spirit. Anim. Lect. 2. 4.]
[Ὁ Ecclesiastiee consuetudines, ritus et ceremonie «que sunt observande atque leges divine.—Eckii Enchirid. Lugd. 1572. p. 124. De Hum. Constit. Axiom. 2.]
[* See above, p. 110, note 4.]
[ἢ Martin II. by deceit and wicked acts was made pope.—Cyp. Valera, Two Treatises transl. from the Span. Lond, 1600. Of the Lives of the Popes, ἢ. 50.
XIX. ] OF THE CHURCH OF ENGLAND. 181
Some, heretics. For Siricius, Calixtus, Leo the Ninth, and cath. ayo. II. pa i Paschalis, condemned the marriage of priests, Liberius was an 31. Tes.
hem. an.
Arian, Marcellinus an idolater, Honorius a Monothelite®. Luke xxii, 31.
Biblioth.
John the Two-and-twentieth held many errors, whereof $e"... W. Occham wrote a book’, one whereof was, that the souls οὐ" P***" the wicked should not be punished till the day of judgement’.
Pope John the Twenty-third denied the soul’s immor- Bish. Jewel.
. Def. fol. 644. tality °. And some, worldly, profane, and devilish atheists; for Sixtus the Fourth builded a male-stews. Act. and
Mon.
Paul the Third received a monthly pension for 45,000 Ρ. spark.
against I. de
whores at Rome! Albine.p. Leo the Tenth made a fable of the gospel of Christ!2, βιποίου ont Hence it proceeded that 104. Rome hath been called Babylon, both by St Augustine? de civitat. XVIII.
And it is to be noted (as also noteth Cardinal Benon.) that all the popes being eighteen successively from Sylvester II. until Gregory VII. (no less a villain than an enchanter) were enchanters.—Ibid. p. 58.]
[5 Liberius in persecution might yield, Marcellinus for fear might commit idolatry, Honorius might fall to heresy, &c.—Test. Rhem. Rhemes, 1582. Ann. Luke xxii. 91. p. 206. The reference to the Cath. Apol. the editor has been unable to verify.]
[7 Bibliothec. Simler. Tigur. 1574. p. 259.]
[8 Gerson, speaking of Christ’s descent into hell, says: Et eredendum est satis ipsum dedisse hance pacem gloriosam omnibus his qui erant in purgatorio et eos liberavit, &c. He then notices the case of the penitent thief, who he observes enjoyed this peace and rest immediately, without enduring purgatorial pains, and continues: Propter quod insuper apparet falsitas doctrine Papz Joannis Vicesimi, que damnata fuit cum sono buccinarum vel turbarum coram rege Philippo, &e.— Gerson, Opp. Anty. 1706. Tom. 1. Pars mt. col. 1205, In Fest. Pasch. Serm. ]
[° This should be Pope John XXII., the same who is called by Gerson John XX. See Jewel’s Works, Park. Soc. Ed. Vol. iv. p. 930. Def. of the Apol. Part vr.]
[5 After this Paul came Sixtus IV., who builded up in Rome stews of both kinds, getting thereby no small revenues and rents unto the church of Rome.— Foxe, Acts and Monum. Lond. 1844. Vol. 111. p. 738. ]
[4 Sparke’s Answer to J. de Albine’s Discourse against Heresies, p. 399, Oxford, 1591.]
[3 Leonis decimi ad omnem libidinem et voluptatem nati impietatem satis ostendit, quod Petro Bembo ex Evangelio quiddam proponenti respondit: Quan- tum inquit, nobis ac nostro ccetui profuerit ea de Christo fabula, satis est seeculis omnibus notum.—Smeton. Respons. ad Hamilton. Edinburg. 1579. p. 104. See also above, p. 78. ]
[35 ....Babylonia quasi prima Roma....Res autem quas propter comparationem civitatis utriusque terrenz scilicet et ccelestis, huic operi oportet inserere, magis ex Grecis et Latinis, ubi et ipsa Roma quasi secunda Babylonia est, debemus assumere.—August. Opp. Par, 1836-8. Tom. vir. col. 775. De Civ. Dei, Lib. xv. cap. 2. ὃ 2.]
182 THE CATHOLIC DOCTRINE [aRT.
Suncto. Gentilizare, Pra Christianizare : rather to Gentine or to
Pref.ad. be a city of heathens, than of Christians.
De Consid. ad St Bernard® saith, how the Romans, in his time, were hateful unto heaven and earth, yea, and hurtful unto both, wicked against God, rash against holy things, and seditious among themselves.
Chron. Lib, Genebrard‘ (himself an antichristian Romanist) writeth that fifty popes successively, and within the space of 150 years, departed from the virtue of their elders, and shewed themselves abjurers of Christianity, and apostates, rather than catholic bishops.
Amolph. in The pope was proclaimed Antichrist at Rhemes by the
Cone. Rhem. . inter opera COUNCIl there under Hugh Capet’. Bernardi. 5
Errors and adversaries to this truth.
What the Papists are then it appeareth, whose doctrine (as hath been shewn) is, that the church of Rome neither
ἘΝ hath, nor can err.
Luce, ix. fol. Erraverunt alice ecclesic (saith D. Stella), other churches, as of Antioch, Alexandria, Constantinople, &c. have erred: sed nunquam ecclesia Romana, but the church of Rome never yet erred®.
[ Cum in Babylone versarer, et purpuratz meretricis essem colonus, et jure Quiritum viverem, volui garrire aliquid de Spiritu Sancto, et coeptum opusculum ejusdem urbis Pontifici dedicare.—Hieron. Opp. Par. 1693-1706. Tom. rv. Pars 1. col. 493. Pref. in Lib. Didym. de Spir. Sancto. Cf. Ibid. Pars τι. col. 104. vill. |
[3 Nam cum idolorum cultus adeo insitus et innatus sit Romanis ut vel nostro tempore Pius V. Pontifex Maximus, qui ab illis pro sancto colitur Romam adhue magis gentilizare quam Christianizare (ut verbis ejus utar) dicere coactus szpe fuerit, —Chr. Franeken. Colloquium Jesuit. Basil. 1581. p. 57. ]
[5 Quid de populo loquar? Populus Romanus est. Nec brevius potui, nec expressius tamen aperire de tuis parochianis quod sentio. Quid tam notum szculis quam protervia et fastus Romanorum? Gens insueta paci, tumultui assueta ; Gens immitis et intractabilis usque adhuc, subdi nescia, nisi cum non valet re- sistere.—Bernard. Opp. Paris. 1719. Vol. 1. col. 441. De Consid. Lib. rv. cap. 2. Cf. Vol. 1. p. 107. Epist. eexliii.]
[* This reference the editor has been unable to verify. |
[° Quid hune Reverendi patres, in sublimi solio residentem, veste purpurea et aurea radiantem, quid hune (inquam) esse censetis? Nimirum si charitate desti- tuitur solaque scientia inflatur et extollitur, Antichristus est, in templo Dei sedens, et se ostendens tanquam sit Deus.—Concil. Labb. et Cossart. Tom. x1x. + col. 132. Orat. Arnulph. in Conciliab. Remen. cap. xxviu.]
[5 Stella in Lue. Lugd. 1583. Tom. 1, Enar. in cap. rx. fol. 430.]
XIXx.] OF THE CHURCH OF ENGLAND. 183
Id constanter negamus (saith Costerus the Jesuit’), we rneniria. . . - Controvers. constantly deny that Christ his vicars, and Peter’s successors, e. 3. de Sum. mo ont.
the bishops of Rome, have either taught heresies, or can pro- Ρ 186. pound errors. God preserveth the truth of Christian religion in the Test, Rhem.
an. Matt.
apostolic see of Rome, and it is not possible, that the church xxii.2. σοι.
(meaning the church of Rome) can err, or hath erred at any 37378: pase time, in any point, say the Rhemists’.
ARTICLE XX. Of the Authority of the Church.
(1) The church hath power to decree rites or ceremo- nies, (2) and authority in controversies of faith. And yet it is not lawful for the church (3) to ordain anything that is contrary to God’s® word, (4) neither may ἐξ 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 anything 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 cere- monies.
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 ex- position of the scripture.
6. The church is the witness and keeper of God’s written word,
[7 Id constanter negamus, Vicarios Christi, Petrique successores, Romanos Pontifices, vel hzresim docere alios posse, vel errorem proponere.—Coster. En- chirid. Controvers. Col. Agrip. 1608. cap. 3. De Summo Pont. p. 133.]
[§ See above, pp. 178, 9, notes 2, 3.] [59 God’s written word, 1675.]
i Cor. xi. 4, 7,14, &e.
1 Cor. xiv. 34
1 Cor. xi. 5.
1 Cor. xiv. 2. 1 Cor. xi. 2,
3, 4.
1 Cor. xiv. 26. Ibid. v. 40, Ibid. v. 33.
Conf. Helv. r. Art. Xr and II. C. 22,23, 24. Basil. Art. x. Bohem.
e. 15,17.
Gal. Art. 0.0.90
Belg. Art. XXXII. August. Art. IV. V.VII. XV. Saxon. Art. XK.
Suevica, 6. 8, 14.
Wittemb. cap. 27, 31.
184 THE CATHOLIC DOCTRINE [arT.
7. The church may not enforce anything to be believed, as necessary unto salvation, that is either contrary or besides the word of God.
Proposition I. 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.
Women should keep silence, and be covered.
A known tongue, understood of the common auditory, should be used with other things,
Next, by the general and binding commandment of God himself, who at all times will have everything in the church to be done unto edifying, honesty, and by order, as being not the author of confusion, but of peace.
All Protestant churches confess the same}.
[! Coetus autem sacros sic peragendos esse censemus, ut ante omnia verbum Dei in publicum, loco publico et sacris destinato plebi quotidie proponatur, &c.— Harm. Conf. Sect. xv. p. 159. Conf. Helv. Prior. Art. xxiu. [xx1v.] Instruantur autem omnia pro decoro, necessitate, et honestate pia, ne quid desit, quod requi- ritur ad ritus et usus Ecclesia necessarios, &c.... Neque oportet preces publicas quo ad formam et tempus in omnibus Ecclesiis esse pares. Libertate enim sua utantur Ecclesia quelibet.—Ibid. pp. 156, 7. Conf. Helv. Post. capp. xxi. xxu. Cf. Ibid. Sect. xvi. p. 174. Conf. Helv. Post. cap. xxiv. De hoc genere accessorio tradi- tionibus humanis, constitutionibus, consuetudineque bona introductis ritibus, do- centur...concordi consensu retinenda esse, secundum sancti Apostoli doctrinam : Omnia in communitate (scilicet Ecclesiastica) vestra, decenter et ordine fiant.... Et quanquam nostri non omnes ritus aque servant cum aliis Ecclesiis, id quod et fieri non potest, et non est necesse fieri, Xc.—Ibid. Sect. xvit. pp. 212, 14. Conf. Bohem. cap. xv. Cf. Ibid. Sect. xvr. p. 179. Conf. Bohem. cap. xvir. Credimus expedire, ut qui electi sunt Ecclesiz alicujus prefecti, inter se dispiciant qua ratione totum corpus commode regi possit. Ita tamen ut ab eo quod Dominus noster Jesus Christus instituit nusquam deflectant. Hoc autem non impedit quo- minus quedam singulis locis peculiaria sint instituta, &c.—Ibid. p. 216. Conf. Gall. Art. xxxr. Interim credimus utile quidem esse, ut seniores qui Ecclesiis presunt, aliquam inter se ordinem constituant, ad conservationem corporis Ec- clesiw: modo studiose caveant ne quo pacto ab iis deflectant declinentve, que Christus ipse, unicus Magister noster, semel constituit.—Ibid. p. 217. Conf. Belg. Art. xxxir. De ritibus ecclesiasticis, qui sunt humana auctoritate instituti, docent, ritus illos servandos esse, qui sine peccato servari possunt, et ad tranquillitatem, et bonum ordinem in ecclesia conducunt, ut cert ferie, cert cantiones pie et alii similes ritus.—Ibid. p. 217. Conf. Aug. Art. xv. The other references to this
.Ὁ
BA OF THE CHURCH OF ENGLAND. 185
Errors and adversaries unto this truth.
This power being given by the supreme authority unto the church, they: do greatly offend which do condemn either generally all, or particularly some rites and ceremonies, orderly and lawfully established. Of the former sort are
1. The Family of Love, who say of themselves, how H.-N. spirit.
: land, ο. 31. they are ἃ free people’, in bondage unto no creature, nor to ΤᾺ ἜΗΝ
any created thing*; they have no several dissenting, or variable ἡ τι cap. 80. religions, either ceremonies‘. §7.
2. The Brownists®, who teach that every Christian is RH. on to join himself unto ΠΥ people among whom the Lord’s worship is free, and not bound, or withholden with any juris- diction of this world.
3. The Puritans*, whereof some would have all matters
* Such a one was that Scottish minister which said unto the head of K, James, how he would hold conformity with his Majesty’s ordi- nances for matters of doctrine; but for matters of ceremony, they were to be left in Christian liberty unto every man. This Dr Barlow reporteth in the Sum of the Conference, page 71. [London, 1604.]
Confession should be, doubtless, to the Second Part, De Abusibus Sublatis ; where rites and ceremonies are treated of in detail. See Franke, Libb. Symbol. Pars 1. pp. 32, 3, 41—47, Natura rationalis ordinem intelligit, et intellectus ordinis, non obscurum testimonium est de Deo....Ac Paulus jubet omnia in ecclesia fieri decore et ordine.—Ibid. p. 192. Conf. Bevan Art. xx. [al. x1r.] Nam que (traditiones) cum scriptura consonant, et ad bonos mores utilitatemque hominum institute sunt, tametsi in scripturis ad verbum express non sint, nihilominus, &c....Hujus or ani erant illa Pauli, ne mulieres apertis capitibus, τ obvelatis orarent in ecclesia... Tales multas sane ecclesia hodie jure observat, et pro occasione quoque condit novas, &c.—Ibid. p, 230. Conf. Suey. cap. x1rv. Fatemur et hoc, quod episcopis liceat cum ecclesia sue consensu, ordinationes dierum, festorum, et lectionum seu concionum ad edificationem, et eruditionem vere fidei in Giaetun instituere.— Ibid. p. 229. Conf. Virtemb. Art. xxxv.]
[? And all the people of this city are free also: and do all live in freedom, &c.— H. N. Spiritual Land of Peace, p. 47. b. cap. xxx1. 8 6.]
[ἢ The people of this land do, in their good-service, serve the Most High God, who is God only. And they are subject to no other gods, nor laws or ceremonies... Also they are not subject to the creatures, nor to any created thing as properly to belong thereunto.—Ibid. cap. xt. § 1, 2.]
{* In which plentiful land there are no sundry chosen-out God-services, nor several religions, or ceremonies used.—Ibid. cap. xxxrx. §. 7.]
[° Is it not the callinge of everie Christian to remove himselfe from their com- munion which worship God vaynlie, as by the directinge of the blinde and dumme ministerie, that execrable abomination in God’s sight: and to joyne onlie where the Lordes worshippe is free, and not bound or withholden in the bands of any juris- diction of this world ?—A Little Treatise uppon the firste verse of the 122. Psalm, by R. H. (Harrison?) fol. 1), 6, 1583. ]
Fpist. ad Pium. Lect. pag. 455.
H. N. Spirit. Land. e. 5.
i
12, 13. pid. cap. 16.
4. bid. § 3.
186 THE CATHOLIC DOCTRINE [ ART.
of ceremonies to be left in christian liberty unto every man.
Others would have both temples to be left without service, sermons and sacraments, and princes to be scared with the fear of uproars and sedition; and all because they would be freed from the obedience unto ceremonies, not impious of themselves, imposed by the church: the father of these men was Illyricus!, of whom Melanchthon writeth.
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 brothel-houses, or the stews.
Our liturgies and manner of serving of God they call foolishness of taken-on services’, false and seducing God’s ser- vices’, of no man to be ordained®, nor to be obeyed, or used, when they are established®. With these join the Barrowists,
[! Sed fateor me suasisse et Francis et aliis ne desererent ecclesias propter servi- tutem, que sine impietate sustineri posset. Nam quod Illyricus vociferatur, potius vastitatem fuisse faciendam in templis, et metu seditionum terrendos principes, ego ne nunc quidem tam tristis sententiz autor esse velim.—Melancth. Epist. Lond. 1642. Lib. x. Ep. 107. col. 137.]
[? They build there (i.e. in the city of ignorance, which according to the alle- gory, is the abode of all who are not Familists) likewise divers houses of common assembly, which they call God’s houses.—H. N. Spirit. Land. p. 13.b. cap. v. ὃ 5.]
[? And they use there many-manner of foolishnesses of taken-on services, which they call religions, or God-services, &c.—Ibid. |
[* Seeing now then that it all is nothing else but knowledge and a painted or coloured holiness: ...so is it likewise a false and deceitful light: yea, so false and deceitful, that all simple and unlighted people (Jer. 23. c. d. Ezech. 23, b.)... become therewith seduced or beguiled, &c. Nevertheless in all this same so hath hereto...every sundry sect or opiniated assembly in their understanding of the knowledge their respect bent to the false sight: and they minister forth the same likewise, as though that same were the Word of the Lord (3. Reg. 22. Ὁ. Jer. 8. 23.e. Ezec. 13. b.) and the illumination of the Holy Spirit.—H. N. First Exhorta- tion. Lond. 1656. p. 113. cap. xv. ὃ 12, 13.]
[5 ...that any man should become so arrogant...that he...should dare to teach or set forth anything through the imagination of the knowledge...as a word (1 Reg. 15. ἃ. Ὁ. Jer. 5. 6. 7. 8. 14.) or commandment of the Lord: or yet to institute any services (out of the letter of the Scripture) according to his good thinking, ὅζο.-τα Ibid. pp. 129, 30. cap. xvr. § 14. ]
[® For certain take in hand and use, out of the imagination of the knowledge, (whereon they set their hearts at peace) false God-services, which they notwith- standing institute, or bringin, for true God-services (Col. 2. b.c.) religions, laws, and commandments of God: and plant the same knowledge into the people as though they ought of right to be obedient thereunto.—Ibid. p. 124. cap. xvr. 8 3.]
"" i. νὴ 4; i. Ξ
xx] OF THE CHURCH OF ENGLAND. 187
who do write’, that to have liturgies and forms of common Barrows Re- prayer, is to have another Gospel, ‘and another Testament.
Our Sabbath they contemn, yea they condemn; for they Disp. Η. 8." say, There ought to be no Sabbath-day*®. Our Sabbatarians go not so far, yet come they near unto these Familists, when they divulge that
The church hath no authority ordinary and perpetually ν. D. B. Doct.
of the Sabb.
to sanctify any day but the seventh day, which the Lord + book.p.s1. himself hath® sanctified’.
The church cannot take away this liberty of working six ea
days in the week!!. These assertions are against all holy-days lawfully established. Barrow yet goeth further than do these ee men; for he saith, how the observing of times, as it is in our dese is an error fundamental 15,
They also be alike culpable, who, approving some rites See Art. vir and ceremonies, do yet tie the church, or people of God, to the observation of the ceremonies, either Mosaical, as many have done, and 4013: or of the Romish Church, as do the concit. tri. Papists!4, and the half-Papists, the Family of Love”. ag
13. H.N. Evang. e. 31. Sect. 1.
[7 First the whole public worship and administration enjoined of their church was blamed unto him and refused as idolatrous, devised by man after the prescript of arotten Popish Leitourgie, and proved such unto him by express scriptures.— Barrowe’s Refut. of Giffard, 1591, p. 244.]
[8 They hold there ought to be no Sabbath-day, but that all should be like: and for that they allege, The Son of Man is Lord over the Sabbath-day.— Displaying, &c. Lond. 1579. H. 8. b.]
[° Had sanctified, 1607.]
[?° Yet I do not see...where the Lord hath given any authority to his Church ordinarily and perpetually to sanctify any day, except that which he hath sanctified himself.—Nich. Bownde. Doct. of the Sab. Lond. 1595. Book 1. p. 31.]
[*! But that it [the Church] hath power to make so many holy-days (as we have) wherein no man may work any part of the day, and wherein men are commanded to cease from their daily vocations of ploughing and exercising their handicrafts, &c., that I deny to be in the power of the Church.—Cartwright’s First Reply. New Edition, p. 152.]
[?? And evil provide they for their prince’s honour that make her the author of such abominable idolatrous stuff as these Romish fasts, your Embers, Saints’ eves, Lents, are, &c. ?... What can you there plead for your superstitious devotions towards our Lady, keeping a day, an eve, Xc.... We poor Christians can see no other mystery in the matter, but that it is detestable idolatry, even that very pouring out your drink-offerings and burning incense to the queen of heaven.—Barrowe’s Refut. of Giffard, pp. 31, 3. ]
[15 See above, pp. 88, 9. |
[ΓΞ Si quis dixerit receptos et approbatos ecclesiw catholic ritus in solemni sacramentorum administratione adhiberi consuetos, aut sine peccato a ministris pro libito omitti, aut in novos alios per quemcumque ecclesiarum pastorem mutari
188 THE CATHOLIC DOCTRINE [ART. |
Finally, they are out of the way which think that either ὲ one man, as the pope, or any certain calling of men, as the clergy, hath power to decree and appoint rites or ceremo- nies, though of themselves good, unto the whole church of God, dispersed over the universal world.
Proposition II. 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 ceremo- nies, so true is it also that the church hath no power to appoint what rites or ceremonies she will. For she must decree none which be
Either for their own nature impious, like the ordinances,
Jerem.x.8. manners, and idols of our forefathers*, teachers of vanity, Heb. iii.1s. and of lies.
2 Kings xviii. Or for use, superstitious; like the brazen serpent, which ᾿ king Hezekiah brake in pieces. Or for their weight, over-heavy, and grievous to be borne; like the Jewish constitutions”.
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
® Walk ye not in the ordinances of your fathers, neither observe their manner, nor defile yourselves with their idols. Ezek. xx. 18.
> Ye lade men with burdens grievous to be borne, Luke xi. 46. Why tempt ye God, to lay a yoke on the disciples’ necks, which neither our fathers nor we were able to bear? Acts xv. 10. Why as
though ye lived in the world, are ye burdened with traditions ? Col. ii. 20.
posse; anathema sit.—Concil. Harduin. Paris. 1714. Tom. x. col. 52. Cone. Trid. Sess. vite De Sacramentis in Genere. Can. 13. ]
[5 Furthermore, ye dearly beloved, behold and consider how that the Catholic Church of Rome hath obediently grounded itself on the foresaid services and cere- monies, which are the figures, or the prefiguration of the true Christianity and her services: and with diligence and fervency observed those same, to a good discipline, or ordinance of the congregations: and even so, in figures, borne the name of Christians. —H. N. Evang. Reg. Transl. out of Base-Almayne. p. 73. cap. xxxt.
§ 1.]
ihe
ΣΧ OF THE CHURCH OF ENGLAND. 189
must be left undone; such were many of the Pharisaical rites and traditions®.
Or against the liberty of Christians, and to the entangling of them again with the yoke of servile bondage®.
Or last of all, any way contrary to the commandments, word, and will of God°.
But the rites, ceremonies, and constitutions of the church they must make altogether, and tend both to the nourishing and increase of love, friendship, and quietness among Christians, and also to the retaining of God’s people in the holy service, worship, and fear of God, according to the rule of the apostle aforementioned, “ Let all things be done honestly, and by toor. xiv.to.
order.”’ All churches reformed’ consent hereunto. Conf. Helv. . cap. ὁ. Gall Art. XXXIII.
© Ye lay the commandment of God apart, and observe the tra- eg. art.
eye = XXXII. dition of men, as the washing of pots, and of cups, and many other Χὰριο. art.
such like things ye do, Mark vii. 8. Ye reject the commandments of 1" 16. axon. Art.
God, that ye may observe your own traditions, &c.; making the word Ἀπ ΩΡ of God of none authority by your tradition, which you have ordained, Att. xxxv. ae mi Sueviea, cap. Ibid. ix. 13. 14, 4 Stand in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage, Gal. v. 1. ® Every plant which my Father hath not planted shall ‘be rooted
up, Matt. xv. 13.
[! Omnia autem decenter et ordine fiant in Ecclesia, omnia denique fiant ad wdificationem.—Harm. Conf, Sect. xv. Conf. Helv. Post. cap. xxu. In the place referred to, cap. v., there is a general condemnation of the worship of saints, relics, &e. Excludimus autem humana omnia commenta, et leges omnes, απὸ cultus Dei pretextu, astringendis conscientiis invehuntur, et eas tantum admittimus, que fovende concordiz et unicuique in obedientia debita retinendo subserviunt.—Ibid. sect. xvi. p. 216. Conf. Gall. Art. xxx1m. Nos itaque omnia humana inyenta, omnesque leges rejicimus, que ad Dei cultum sunt introducte ut 115. conscientia ullo modo illaqueentur aut obstringantur. Easque solas suscipimus, que idonex sunt vel ad fovendam alendamque concordiam, vel ad nos in Dei obedientia reti- nendos.—Ibid. p. 217. Conf. Belg. Art. xxx. Sed de hoc ipso genere (sc. rituum Eccles.) docent non esse onerandas conscientias superstitiosis opinionibus.... Reji- ciuntur igitur traditiones que sine peccato non possunt observari, &c.—Ibid. pp. 217, 18. Conf. Aug. 1540. Art. xv. Sed de hac questione nostri sic docent, quod Epis- copi non habet potestatem statuendi aliquid contra Evangelium, &c.—Ibid. p. 219. Conf. Aug. De Abus. Art. vir. In the edit. of 153], ... tenenda est regula certis- sima quod nemini liceat condere leges pugnantes cum mandatis Dei.—Ibid. p. 221. Est igitur prima regula: Nulli creature, non angelis non hominibus, non regibus non episcopis licet condere leges aut ritus pugnantes cum verbo Dei.—Ibid. p. 226. Conf. Saxon. Art. xx. Nec licet vel veteres ritus legis restaurare, vel novos comminisci ad adumbrandam veritatem Evangelio jam patefactam, &c....Multo minus licet instituere ceremonias aut sacra quorum meritis expientur peccata, &c.—
Cone. Trid. aa Vv. cap.
Test. Rhem. An. marg. 336.
Conf. Patro- eenien, cap. 15.
190 THE CATHOLIC DOCTRINE [ART.
Errors and adversaries unto this truth.
The premises being, as they are, most true, most false then is it which the papists do publish, viz. that
The church hath power to change the sacraments ordained even by Christ himself.
“ Whatsoever the apostles and rulers of the church com- mand, is to be kept and obeyed.”
The authority of the church is greater than of the sacred scripture 3,
Proposition III. Lhe church hath authority to judge and determine in controversies of faith. The proof from God’s word.
Authority is given to the church, and to every member of sound judgement in the same, to judge in controversies of faith; and so in their places to embrace the truth, and to avoid and improve? antichristianity and errors; and this is not the private opinion of our church, but both the straight com- mandment of God himself particularly unto all teachers* and hearers” of God’s word, and generally unto the whole
ἃ Cast away profane and old wives’ fables, 1 Tim. iv. 7. O Timo- thy, keep. that which is committed unto thee, 1 Tim, vi. 20. A bishop must, &c. hold fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improve them that say against it, &c. Tit. i. 9, &c.
» 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. xxiii. 16. Beware of false pro- phets, Matt. vii. 15. Beware of dogs, beware of evil workers, Philip. iii. 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 x. 4,5. Be not carried about with divers and strange doctrines, Hebr. xiii. 9.
Ibid. pp. 229, 30. Conf. Virtemb. Art. xxxv. The reference to the Conf. Suey. is inferential.—Ibid. p. 230. Conf. Suey. cap. xiv.]
[{! The reference should probably be, Conc. Trid. Sess. xx1. cap. 2. Preterea declarat hance potestatem perpetuo in ecclesia fuisse, ut in sacramentorum dispensa- tione, salva illorum substantia, ea statueret, vel mutaret, que suscipientium utili- tati, seu ipsorum sacramentorum venerationi, pro rerum, temporum et locorum varietate magis expedire judicaret—Conc. Harduin. Tom. x. col. 120.]
[3 Quin tamen prior sit authoritas Ecclesia quam Scripture negari non potest.— Conf. Cath. Fid. in Syn. Petricov. Vienn. 1560. cap. xv. p. 16. Where, however, prior seems to refer to time, not order. }
[ἢ In the sense of the Latin improbare. The edition of 1675 has reprove.]
>.) OF THE CHURCH OF ENGLAND. 191
church®: and also the judgement of our godly brethren in Confess. wit. temb. Art.
3 Sa ἢ 10" Ἢ RAIS foreign countries ἘΠΕ ΤΑΣ
xv.
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 Dist. 40. men and matters®, but may be judged of no man; to decree aol. Rui- (without controlment) against the epistles of St Paul’; to dis- Favor Extra pense even against the new Testament*; and to give the sense and meaning of the holy scripture: ‘to which sense or inter- Herveus. de pretation of his all and every man, without contradiction, pe. must yield and obey”.
Next they publish and hold, that the power to judge of
religion and points of doctrine is either in bishops only, as
° Beware lest you be also plucked away with the error of the wicked, and fall from your own stedfastness, 2 Pet. iii. 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 it not; for there shall arise false Christs, and false prophets, Matth. xxiv. 23,24. I speak as unto them which have understanding ; judge ye what I say, 1 Cor. x. 15, Try all things, and keep that which is good, 1 Thess. y. 21.
[* Quod hxe Ecclesia habeat jus judicandi de omnibus doctrinis, juxta illud, Probate spiritus, &c.—Harm. Conf. Sect. x. p. 27. Conf. Virtemb. Art. xxxir. Hanc porro Ecclesiam seu congregationem regit ipse Spiritus sanctus... Hec etiam illa ipsa est, quam omnes audire jubentur et qui illi non auscultavit, habendus est ceu Ethnicus et Publicanus.—Ibid. p. 30. Conf. Suev. Art. xv.]
[5 Hujus (sc. Pape) culpas....redarguere presumit mortalium nullus, quia cunctos ipse judicaturus a nemine est judicandus, &c.—Corpus Jur. Canon. Anty. 1648. Decret. Gratian. Pars 1. Distinct. x1. cap. vi. p. 50. Si papa. ]
[5 Matter, 1607.]
[7 Et idem tenet archiepiscopus Florentinus in 3 parte su2 summe, sub titulo de potestate papz...ac refert aliquos dicere, quod potest tollere singula, sed non omnia, quia hoc esset destruere utilem statum ecclesiz, et prasertim sic potest fieri cum causa, quia et contra epistolas Pauli potest papa statuere cum causa, in his que non concernunt fidem.—Carol. Ruin. Concil. Venet. 1591. Vol. 11. p. 125. b. Tom. Quint. Cons. cix. Num. 1.]
[® He is speaking of the marriage of unbelievers, of which he says: Cessat inter eos ratio indissolubilitatis. Nec obstat quod dicitur, quos Deus conjunxit homo non separet; scilicet quia non est homo qui dissolvit in casu sed ecclesia autoritate divina: nam ecclesia interpretatur in hoc jus divinum.—Panormit. super Quart. Decretal. Lugd. 1534. Fol. 46. b. De Divort.]
[° Sed sentire quod (? non) omnis potestas et quod non omnes existentes in qua- cunque potestate in ecclesia Dei subsint correctioni ecclesie Romane est sentire
192 THE CATHOLIC DOCTRINE [arT,
some of them do think*; or in their clergy only, as others deem®, and in the church of Rome only, as all of them suppose’.
4 The mysteries of religion are committed to the trust of bishops, plebi tantwm sciendum est, quod ad mores formandos et vitam pertinet, the common people are only to know that which pertaineth unto manners and good behaviour, saith Friar Laurence ἃ Villavincence!, De forman. concion. lib. 1. cap. 10. Nec gratia, nee [certe] interior aliqua virtus [occulta] requirenda est [vel] in membris, vel [in] ministris, in Ecclesia, preeter publicam [et legitimam] professionem fidei. It is sufficient for the members and ministers of the church to make open profession of the faith: more is not required of them, neither grace (to judge of doc- trine), nor any other inward virtue, saith Petrus 4 Soto, Assert. Cath. [Antv. 1557.] de Eccl. [p. 148.]
9. 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 et fundamentis suis examinent, ut sic proprio judicio discutiant quid verum, quid falsum sit. But they have none authority to examine any doc- trine in particular from the very causes and grounds, and thereby search out what is true, what false; quod propriuwm est ecclesiarum magistris: this they must leave to the masters of churches, to whom properly it belongeth; saith Stapleton, [Opp. Par. 1620, Tom. ur. p. 24] Antid. Evang. in Mat. 7. [15.]
! Sacre scripture sensus nativus et indubitatus ab ecclesia catholica est petendus (saith the aforementioned Petrus 4 Soto.) The native and true sense of the sacred scripture is to be fetched from the catholic church (of Rome). Assert. Cath. de Eecl.2 The whole church through- out the world knoweth that the holy church of Rome hath power to judge of all matters, neque cuiquam licebit de ejus judicio judicare, neither is it lawful for any man to give any sentence of her judgment. Gelasius ix. q. Cuncta °.
oppositum ejus quod tenet ecclesia, &c....sentire oppositum ejus quod tenet ecclesia vel illius qui habet determinare ea que sunt fidei est sentire oppositum ejus quod tenet fides vel explicite vel implicite....Ergo ponere apostolicam potestatem in ecclesia non subesse potestati papx est oppositum ejus quod tenet ecclesia.—Herve. de Potest. Pap. Paris. 1506. fol. 201. ]
[? This reference the editor has been unable to verify. ]
[2 The reference should be to Lindanus, Panopl. Evang. Colon. Agrip. 1560. Lib. m1. cap. 7. p. 180. ...proximum est ut commonstremus undenam certus indubitatusque illarum (se. sacr. liter.) sensus sit tuto putendus....Quocirca de vero scripturarum sensu an eum ecclesia Christi catholica suis proponat filiolis necne dubitet Judaus, dubitet Paganus, &c.]
[* Cuncta per mundum novit ecclesia, quod sacrosancta Romana ecclesia fas de omnibus habeat judicandi: neque cuiquam de ejus liceat judicare judicio.— Corp. Jur. Canon. Antverp. 1648. Decret. Sec. Pars. Caus. rx. Quest. 3. cap. 17. fol, 208. ]
xe] OF THE CHURCH OF ENGLAND. 193
Proposition LV. 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. Εν,
‘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.”
“Tt is given to you to know the secrets of heaven, (saith our Saviour unto his disciples), but to them it is not given.”
«The manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom, &c., and to another prophecy.”
“If any thing be revealed to another that sitteth by, let the first hold his peace,” saith St Paul unto the church at Corinth.
«Ye have an ointment from him that is holy, and ye have known all things, &c., ye need not that any man teach you;” saith the apostle John.
Hereunto subscribe the churches in Helvetia, Wittemberg, Bohemia‘.
The errors and adversaries unto this truth.
Many and sundry are the adversaries unto this wu; 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
[* Scripturas sanctas dixit apostolus Petrus, non esse interpretationis private. Proinde non probamus interpretationes quaslibet....Ergo non alium sustinemus in causa fidei judicem, quam ipsum Deum per scripturas sanctas pronuntiantem quid verum sit, quid falsum, &c....Ita judiciis non nisi spiritualium hominum ex verbo Dei petitis acquiescimus.—Harm. Conf. Sect. 1. pp. 5, 6. Conf. Helv. Post. cap. 1. Nam quod aiunt jus interpretande scripture esse penes summos pontifices, non est obscurum quod donum interpretande scripture non sit humane prudentiz sed S. Spiritus. Unicuique, inquit Paulus, datur manifestatio Spiritus ad utilitatem, &c. Spiritus Sanctus autem est liberrimus, nec est ad certum genus hominum alligatus, sed distribuit dona hominibus pro suo ipsius beneplacito.—Ibid. p. 15. Conf. Virtemb. cap. xxx. Qui Spiritus et ipse sententiam quomodo intelligi debeat, et veritatem scripture hujus in ecclesia, eo modo quo ipsi placet aperit et patefacit: imprimis fideles ministros, qui sunt organa electa ipsius, excitando et donando.— Ibid. p. 8. Conf. Bohem. cap. 1.]
13
[roaers. |
Matt. xi. 27.
Matt. xiii. 11.
1 Cor. xii. 7, [8---101.
1 Cor. xiv. 30.
1 Joh. ii. 20, 21, 27.
Confess. ane 11. cap.
Confess. Wit- temb. cap. 30. Confess. Bo- hem. cap. I.
fmneas Syly.
Idem 1 Ex- hort. chap. 16, § 18.
Idem. in his Prov. chap. 21. § 3. Spirit. Land, chap. 7. § 10. 1 Exhortat. ehap. 14. §1. See the pro- position next immediately aforegoing.
194 THE CATHOLIC DOCTRINE [ART,
thing for any mortal man to attain unto: so did Johannes de Wassalia!, and do many Anabaptists.
Some, though they acknowledge that divers have the gift to open the sense of God’s word, yet that some, say they, are not the known preachers and writers in the reformed and christian assemblies, whom the Family of Love, in scorn,
. do term the scripture-learned. Tor, saith the said Family, ‘it is mere lies and untruth, &c., whatsoever the scripture-
learned, through their knowledge out of the scriptures, insti- tute, preach, and teach. They preach the letter, &c., but not the word of the living God*. But themselves only have that gift, neither every one of the Family, but the illuminate elders’. For to them it is given to know the truth, and they are the elders® of the godly-understanding, and of the manly- wisdom, the primates®, or principals in the light.
Some do suppose, that to interpret the holy scriptures is not so much a special gift of God upon some chosen persons, as an ordinary power annexed to the state and calling of popes, bishops, and clergymen.
Others be so far from giving the people of God, not being of the clergy, power to expound, as they will not suffer them to read, nor so much as to have the scriptures by them in a vulgar tongue, except it be their own most corrupt and bar- barous 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
[ The editor has been unable to verify the reference: but see Soames’s Mosheim, Vol. 11. p. 41. note 4.]
[? See above, p. 177, note3. H. N. Evang. Reg. Translated out of Base- Almayne, cap. xxx11. ὃ 11, 12.]
[° They preach indeed the letter and the imagination of their knowledge, but not (Jer. 5. b. 6. 8. Ezech. 13. Ὁ. 34) the word of the living God.—Id. First Ex- hortation, translated, &c. cap. xvr. § 18.]
[* For at that same time of their elderdom it is given them to know the truth, and they are able to understand the mystery (Mat. 13. b. Luke 8. Ὁ.) of the kingdom of God, Xc.—Id. Proverbs, cap. xxr. § 3.]
[° ...the travailer in the youngness of his godly understanding must in the beginning, when the wisdom groweth first in him, have his proceeding-forward according to the counsel of his elder in the Family of Love, who hath obediently performed the requiring of the gracious word and his service: and so is grown up therein unto the old age (Eph. 4. b.) of the godly understanding of the gracious word of the Lord...to the end that he may likewise....attain to the old age (Eccl. 6. 8. b. 1 Cor. 13. b.) of the manly wisdom, &c.—Id. Spiritual Land, &c. cap. vir. § 10.]
[° ...And so give ear, as single-minded children, to the primates or principal elders in the same light, &c.—Id. First Exhortation, cap. x1v. § 1.]
v4
be OF THE CHURCH OF ENGLAND. 195
festivals, legends, rosaries, horaries, and psalteries of Our Lady, as falsely they called her.
Proposition V. 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, and whatsoever interpretation man giveth, if it agree not to the analogy of faith, which St Paul gave in commandment to be observed, is a private interpretation ; special heed is to be had that one place of scripture be so expounded as it agree with another ; and all to the proportion of faith.
The churches reformed approve this assertion by their subscriptions’.
Errors and adversaries to this truth.
Of another judgement are many. For
Some do think the scriptures may be expounded in what sense and to what purpose men list; as the Pharisees*, the Severians®, and Papists; among whom there be, which from this opinion do term the most holy word and scriptures of God, most reproachfully, a shipman’s hose, a leaden rule, a nose of wax’,
[7 Hujus (sc. scripture) interpretatio ex ipsa sola petenda est, ut ipsa interpres sit sui, charitatis fideique regula moderante.—Harm. Conf. Sect. 1. p. 6. Conf. Helv. Prior. Art. 11. ...sed illam duntaxat scripturarum interpretationem pro ortho- doxa et genuina agnoscimus que ex ipsis est petita scripturis...cum regula fidei et charitatis congruit, &c.—Ibid. p. 5. Conf. Helv. Post. cap. 1. ...vera sententia scripture querenda est in ipsa scriptura, et apud eos qui divino Spiritu excitati, scripturam per scripturam interpretantur. Quare postquam prophetica et apostolica doctrina divinitus confirmata est, nullius vel hominum vel hominis coetus sententia simpliciter pro oraculo Spiritus Sancti, sine judicio recipienda est: sed exigenda ad normam doctrine prophetice et apostolic, ut quod cum hac convenit, agnoscatur: quod cum hac pugnat refutetur.—Ibid. pp. 16, 17. Conf. Virtemb. capp. xxx. xxxut. There seems to be an error in the other references. |
[83 Non solum autem per prevaricationem frustrati sunt Legem Dei, miscentes vinum aqua; sed et suam legem e contrario statuerunt, que usque adhuc Pharisaica vocatur. In qua quedam quidem auferunt, quedam vero addunt, quedam autem, quemadmodum volunt, interpretantur.—Iren. Ady. Her. Oxon. 1702. Lib. 1v. cap. 25. p. 311.]
[° Χρῶνται μὲν οὖν οὗτοι νόμῳ Kal πτροφήταις καὶ εὐαγγελίοις, ἰδίως ἕρμη- νεύοντες τῶν ἱερῶν τὰ νοήματα ypapav.—Luseb. Eccl. Hist. Cant. 1720. Lib. 1v. cap. 29. p. 193. |
[7° Sunt enim scripture, velut cereus quidam nasus: qui sicut horsum illorsum- que facile se trahi permittit....ita et ile se flecti, duci, atque etiam in diversam sententiam trahi accommodarique ad quodvis patiuntur, &c.—Pighius, Explicat.
13—2
2 Pet. i. 20.
Rom. xi. 6.
Conf. Helv. I. Art. t.and UI 9:
Gal. Art. vir. Sax. Art. 1. Wit. cap.
30, 31, 33. Sueviea, Art, I.
Tren. Lib. iv. cap. 25.
Euseb. Eccl. Hist. Lib. tv. ο. 29. Pighius, Controv. 3. de Eccl. & Hier. Lib. 111. e. 3. Lindan Pref. Cens. Colon.
Bez. epist. 59,
Ibid.
H. N. 1 Ex- hort. chap. 16. § 4.
Theod. He- ret. Fab. Lib. rv. D. Major. in Domin. 8. ost Trinit. omil. fol. 440. Arthing. Seduct. pag. 17.
196 THE CATHOLIC DOCTRINE ἔ [ ART.
Some do mislike all interpretations, and written commen- taries upon the scriptures, as unnecessary, and vain; such were Servetus, Valdesius, Coranus!, with others of late years; and are the Libertines, Schwenkfeldians?, and Family of Love®.
Some depend wholly upon visions and revelations; as did the Enthusiasts*, Nicholas Storch, Thomas Monetarius’, the Anabaptists, and our late English reformer, Hacket®.
Some dislike of the literal, and prefer the allegorical sense of the scriptures; and thereby devise what them list, most monstrously, from the word of God; as did the Origen-
Cathol. Paris. 1568. De Eccles. Controv. m1. p. 90. Sunt enim illz (se. scripture), ut non minus vere quam festive dixit quidam, velut nasus cereus, qui se horsum, illorsum, et in quam volueris partem trahi, retrahi, fingique facile permittit, et tanquam plumbea quedam Lesbiew edificationis regula, quam non sit difficile accommodare ad quidvis volueris——Id. Hierarch. Eccles. Colon. 1558. Lib. ur. ¢. 3. fol. 103. p. Taceo, quod nulla scripture testimonia (que ut vulgo videre est ob facilem ipsius in varias sententiarum formas flexum recte naso fuit assimilata cereo) ad quastiones nunc orbem prope universum perturbantes definiendas ita vix proferas aut perspicua aut efficacia, quibus non oppositionum aliquot plaustra adversarii opponant.—Lindanus Pref. in Panopl. Evang. Col. Agrip. 1560. There seems to be an error in the reference to the Censura Coloniensis. |
[? Quoting a letter which he had received from Coranus, Beza says, Tua hee yerba sunt, bona fide opinor Latine expressa....Inter czteros velim habere libros D. Casparis et Valentini Crotoaldi, &c.... Nam certe me jam tedet Hebraismorum et Hellenismorum: et prolixi commentarii jam ad meum gustum et palatum nihil faciunt, &c....Ignatium dico et Servetum utrumque nec Hebraismis, nee Hellenismis, nec prolixis commentariis, sed suis vanissimis, inanissimis, Hispanissimis denique contemplationibus addictum....Sume Valdesii considerationes pro exemplo, id est, evanidas speculationes pre quibus mirum ni mulierculis et imperitis hominibus ipsum Dei verbum sordeat, &c.—Beza. Epist. Genev. 1575. Ep. lix. pp. 250, 253.]
[? The Caspar above mentioned was more commonly known by the name of Schvenfeldius. Quid ergo (inquies) tun’ me Schvenfeldianum facis ?—Ibid. p.251.]
[ὃ Certain other bring forth out of the freemindedness of their heart many- manner of witnessings and expositions according to the imagination of their knowledge, &c.—H. N. First Exhortation, cap. xvi. 8 6.]
[* See above, p. 158, note 1. Βρενθύονται δὲ καὶ τὸν Πατέρα βλέπειν, καὶ τὸν υἱὸν, Kat TO πολυάγιον πνεῦμα τοῖς τοῦ σώματος ὀφθαλμοῖς, Kal τῆς γινο- μένης τοῦ πνεύματος ἐπιφοιτήσεως τὴν αἴσθησιν δέχεσθαι. And, lower down, speaking of the phrensies with which they were seized, he observes, διὸ δὴ καὶ τῶν ἐνθουσιαστῶν ἐσχήκασιν dvoua.—Theodoret. Opp. Paris. 1642-84. Tom. ἵν. Her. Fab. Lib. 1v. cap. 11.]
[5 Et nos ipsi audivimus hujusmodi impostorem, Nicolaum Storch,seu Pelargum, autorem sect anabaptistice, falso gloriantem sibi apparuisse angelos visibili specie, qui vaticinati essent ipsum fore instauratorem et reformatorem ecclesie, &c.—Geo. Major. Opp. Witeberg. 1570. Tom. 111. p. 440. In Dom. 8. post. Trin. Homil.]
{® ...M. Coppinger (after a solemn sort) began to declare what manner of men we were, viz.: That it was shewed him by vision from heaven, that himself was endued with the spirit of the Father, to be the greatest and last prophet of mercy, &c....as for Hacket, he was greater than either of us, &c.—Arthington’s Seduction. Lond. (no date) p. 17.]
Mbit,
7
xx. | OF THE CHURCH OF ENGLAND. 197
ists, and do the Libertines’, and Family of Love’, hence catv. contra teaching one the other, that the spiritual understanding is Allen's Cont. the word of God, and that to embrace the literal sense is to commit idolatry. Some of every place of scripture will have an exposition both analogical, allegorical, historical, and moral; as the curious Thomists and monks. Some are addicted to an interpretation which they call mystical and prophetical; as Bocardus, Morelius, and others. Some are of mind, that the gospel, or evangelical word, cannot be committed to letters and writings, saith Lindanus?. Lib. τ. cap. 2. Some do think (as afore also hath been shewn) how that is the old” and only true sense of the scriptures which is made and given by the church*, and pope of Rome”. 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,
* Heeretici Scripturarum cognitionem, et intelligentiam extra eccle- siam ponunt: nos autem (papistee) volumus ecclesice (Romans) esse annexam, nec ab ea separari patimur. Stapl. [Opp. Par. 1620. Tom. mr. p. 314.] Antid. Evang. in Joan. 19, 23, p. 418. Sicut Christo Judei : sic nos ecclesie (Romance) simpliciter credere debemus ; saith Stapleton, Antid. in Luc. 10,16. [See above, p. 78. n.6.] When the autho- rity of the church leayeth the holy scriptures, then are they of no more account than Aisop’s fables: Wolf. Herman!
> Si papam, qui Christi vicarius est, et ejus omnimodam potestatem habet in terris, consulerent, non errarent (heretici); saith Stella in Lucze 9. fol. 499.
[7 Si quis locus ipsis objiceretur, respondebant, nos litera minime obnoxios esse; sed spiritum, qui vivificat, sequi oportere...Semper hoe retinent principium, Scripturam in naturali sensu suo acceptam, literam mortuam esse atque occidere : ideoque missam esse faciendam, ut ad Spiritum vivificantem veniamus. In quo sibi duo proponunt. Primum ne simplici sensui Scripture acquiescamus, sed ludamus allegoricis interpretationibus. Deinde, ne adhereamus iis que scripta sunt, ut assentiamur omnino: sed sublimius speculemur, et revelationes novas inquiramus.— Calv. Opp. Amstel. 1669-71. Tom. 1x. p. 380. Instr. ady. Libertinos, cap. 9.]
[® This reference has not been found. |
[° Vides diserte a Propheta Dei voce predictum verbum Dei Evangelium, quod Divo Paulo ad Hebreos commentatore est foedus novum, non in tabula lapidea Mosaice legis modo, non in arido Bethule libello, non in vili papyro, sed in vivis hominum cordibus descriptum iri.—Lindan. Panopl. Evang. Lib. τ. cap. x. p. 18.]
[*° So 1607, in the text, but in the Corrigenda directed to be printed, ‘odde,’ which is the reading both of 1585 and 1633. The later editions as in the text. ]
[1 See Hosius Opp. Col. 1584. Tom. 1. p. 530. De Autor. Sacr. Script. Lib. m1, See alse, Whitaker’s Disputation on Scripture. Park. Soc. Edit. p. 276, note 3. ]
Cusan. ad Bohemos, Epist. 2.
Rom. xvi. 17.
Matt. xvii. 5. Acts x. 43. John ν. 39. 2 John 9,
---
Ephes. ii. 20.
John xvii. 17. Luke xvi. 29.
2 Pet. i. 19.
Conf. Helv. ἘΠ. cap. 1. Poneto. eap.
Gal. Art. v. Belg. Art. vir.
Wicttem. Art.
ἜΣΕΙ ἘΣ ΧῚ. XXX Baron. Art.
XI.
198 THE CATHOLIC DOCTRINE [ART.
in these days shall be a falsehood. In which error was Car- dinal Cusanus'’. Proposition VI. The church is the witness and keeper of God’s 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 than God’s word doth judge. For it is said to the church and people of God,
“1 beseech you, brethren, mark them diligently which cause divisions and offences, contrary to the doctrine which you have learned, and avoid them.”
“Hear him.” ‘To him give all the prophets witness.”
“Search the scriptures.” ‘ Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.”
“Ye are, &c, built upon the foundation of the apostles and prophets.”
And of the holy scriptures :
“Thy word is the truth.” ‘ They have Moses and the prophets, let them hear them,” saith our Saviour Christ,
“We have also a sure word of the prophets,” saith St Peter.
And St Paul, “The whole scripture is profitable to teach,” &c.
“If any-man teach otherwise, and consenteth not to the wholesome words of our Lord Jesus Christ, he is puft up, and knowing nothing,” &c.
And so oth us do other churches? conceive both of the scriptures and church; yet all of us do grant, that the church, as a faithful witness, may, yea of necessity must, testify to the world what hath been the doctrine of God his people from time to time, and, as a trusty recorder, is to keep and make known what the word of God, which it hath re- ceived, is: which truly hath been performed afore the word
[} Quare nec mirum si praxis ecclesia uno tempore interpretatur scripturam uno modo et alio tempore alio modo. Nam intellectus currit cum praxi....Origenes enim et quidam alii textum, Si quis non renunciaverit omnibus que possidet non potest meus esse discipulus: secundum praxim primitive ecclesia intellexerunt preceptum esse. Intrante autem multitudine, non fuit possibile omnes resignare, &c.... Ecclesia igitur sicut recipit scripturam ita et interpretatur. Sequuntur igitur scripture ecclesiam, qu prior est, et propter quam scriptura, et non e converso.—
Nic. de Cusa. Opp. Basil. 1565. p, 858, Epist. 7, De Amplect. Unit. Eccl. ad Bohem. ] [? See above, p. 195, note 7.]
ow
il OF THE CHURCH OF ENGLAND. 199
was written, by the patriarchs, and after the same was com-
mitted to writing, before Christ his incarnation, by the Jews;
in Christ his lifetime, in the primitive church, from the Lute iv. 17. apostles’ time, by the godly Christians throughout the world. Actsxv.21. 2 Cor. viii.
Errors and adversaries unto this truth. 10:
Be it far 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 scrip- Jo. Maria
Verractas.
tures the church *. Pigh. in Con- Ἄ ᾿ trov. de Ecel. The scripture is not of the essence of the church; because cara, cusan.
without it a church may be, though not very well*. So said ue cardinal Cusan.
The scripture, because (in their opinion) it is unperfect, cannot; obscure, may not; ambiguous, ought not to be the judge. So Lindan®, Latomus®, Petrus a Soto’, Pighius®, Lind. Libs. Coster®, &c. Latom.]
ontr. Bucer. , : hors ΤΣ sane : Pet. ἃ Soto] [3 Hac itaque fide, evidenti, inquam, divine veritatis contestatione, suam ab DeS. Scrip. way 5 te : Ε aa - Pigh.] Eccl. initio fidem, ab ipsis apostolis accepit ecclesia: et qua fide accepit, eadem et cus- {ΠΕΡ} Tater todivit, et transmisit, &c....Ilius siquidem ecclesiz#, magis tunc erat contestata ac ¢ap- 4. manifesta veracitas, quam veritas scripture evangelice. Quippe que cognoscebatur nehiril de sacra et vera, ab ea que tunc erat ecclesia.—Pighius, Explicat. Cathol. Paris. 1586. = Stripe Caps De Eccles. Controv. 1. p. 91. Cf. Hierar. Eccl. Assert. p. 17. Determinatio igitur ecclesiz evangelium appellatur, cui in omnibus est prestanda fides:—quoted as the words of J. M. Verratus in Norm. et Prax. Const. Relig. et Eccles. ad calc. Protest. Concion. August. Confess. adv. Convent. Trident. 1563. p. 118.] [* Nam ecclesia sine litera fuit aliquando, ante Moysen, et etiam antequam apostolus Joannes evangelium vel Paulus epistolas scripserit. Et Christus ecclesiam edificavit sine litera, quia nihil scripsit. Non est igitur litera, que per tyrannum penitus deleri posset, de essentia ecclesiw, sed spiritus est qui vivificat.—Nic. de Cusa. Opp. Basil. 1565. Tom. 1. fol. 857. Epist. 7. ad Bohem. ] [5 Lindan. Panopl. Evang. Col. Agrip. 1560. Lib. cap. 1. p. 1, sqq-] [5 Quis igitur judex erit in tanta controversia?....Scriptura, inquis, que falli non potest. Recte ais, et placet judex. Scriptura verax est...ad cujus veritatem tanquam ad certissimam regulam omnis doctrina de religione exigenda est....Sed illud abs te peto ut mihi respondeas, sicubi obscura aut ambigua scriptura est, id quod spe usu venit, et testatur Petrus de Paulini epistolis....quo utemur inter- prete ?—Respons. Latom. ad Epist. Bucer. in Script. Duo Advers. Latom. et Bucer. Argentorat. 1544. p. 19.] [7 Potest quidem nonnunquam ex una scriptura altera explicari, verum id aut non semper, aut certe non ita, ut non possit etiam aliter pracipue a contentiosis intelligi. Ita ut nisi certum judicium sit, nunquam dubia terminari possint: quare nolle extra scripturam quidquam audire, est ipsam etiam seripturam negare, &c.— Petr. a Soto. Assert. Cathol. Fid. Antv. 1557. p. 104, Ὁ. Schol. Cathol. in Art. Conf. Virtemb. De Sacr. Script. ] [8 ...Cum contra scripture plurimum frequenter obscuritatis habeant, etse trahi, accomodarique in diversam, et ad eam, quam quis secum ante prasumsit sententiam ...facile permittant.—Hierarch. Eccles. Assert. Colon, 1558. 1.10.1. cap. tv. fol. 17.] [? Dicendum enim omnia fidei mysteria ceteraque creditu et scitu necessaria, in
Ang. Polit.
Sess. iv.
Conf. Cath. de Eccles. Lind. Lib. 1. eap. 4, 5.
200 THE CATHOLIC DOCTRINE [ART.
He is an heretic that cleaveth to the scriptures. So said - Jacobus Hochstratus!.
Again, the careful keeping of the holy scriptures by God’s people from age to age, and time to time, declareth, first, how the mother-church of Rome is not the only keeper of the holy writ, and next, that cursedly they do offend, which either as greatly esteem the Ethicks of Aristotle as the commandments of God; the Odes of Pindar, as the Psalms of David®; the works and books of men, as the writings of God; which the council of Trent? doth: or before and above the scripture prefer unwritten traditions. Hence Pe- trus a Soto,
Tradition (saith he) is both more ancient and more effectual than the holy scripture*. And Lindan®: the scrip- tures would be of no validity, neither had continued till this day, but for traditions.
corde ecclesiz esse clarissime exarata, in membranis tam novi quam veteris testa- menti multa desiderari....Eodem pertinent difficilium et dubiarum scripturarum interpretationes, quas in varios sensus heretici trahunt.—Coster. Enchirid. Controy. Colon. Agrip. 1608. S. Scrip. cap. 1. pp. 46, 47.1
[' The editor has been unable to meet with any work of Hochstraten containing the statement imputed to him in the text. Forsome account of him, see Hagenbach, Vorlesungen uber die Reformation, 1. 163.]
[2 The editor has been unable to verify this reference. ]
[3 See above, p. 29, note 6, and p. 31. n. 7.]
[+ Irenzus lib. tert. capit. quarto: Quid autem si neque apostoli quidem scrip- turam reliquissent nobis nonne oportebat ordinem sequi traditionis, &c....et mox efficacissima ratione confirmat quam sit traditio scriptura et antiquior, et efficacior, ita inquirens, &c.—Petr. ἃ Soto, Assert. Cathol. Fid. Anty. 1557. p. 121. b. De Eccles. Cathol. ]
[° Illa ergo traditio que christianis indubitato persuadet hae quatuor evangelia esse inter alia solum vera evangelia, epistolas vere esse Pauli, apocalypsin Joannis Theologi apostoli esse, an non harum evangelicarum scripturarum sunt fundamen- tum? Ea enim subtracta, nullus eis credat, aut fidem ullam ipse apud catholicos mereantur unquam.—Lindan. Panopl. Evang. Col. Agrip. 1560. Lib. 1. cap. 4. p. 8. An non hee traditio non scripta qu nobis sacras tradit sine scripto literas esse suscipiendas ac credendas sit fidei fundamentum? De quo si quis ambigat, eum mihi citra traditionem indubiam ecclesia cogitet rogo, videat e vestigio, quam scripture sacra autoritas evanescat penitus, ne in vanissimos plane fumos solvatur. —Ib. cap. 5..]
ΧΧ.]} OF THE CHURCH OF ENGLAND. 201
Proposition VII.
The church may not enforce anything to be believed, as necessary unto salvation, that is either contrary, or besides the word of God.
The proof from the word of God.
“Ye shall put nothing unto the word which I command you, neither shall ye take ought therefrom.”
“Put nothing unto his words, lest he reprove thee, and thou be found ἃ Jiar.” ͵
« Though it be but a man’s covenant, when it is confirmed, (yet) no man doth abrogate it, or addeth anything thereto.”
“Tf 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.”
And so witness with us the churches reformed®.
Whatsoever also is grounded upon God’s written word, though not by our common and vulgar terms to be read therein, we do reverently’ embrace; which maketh us, for
doctrine, to embrace the consubstantiality of our Saviour with 33,
the Father and the Holy Ghost, which the Arians would not ;
[® Ceterum de traditionibus hominum quantum vis speciosis et receptis, que- cunque nos abducunt vel impediunt ut de inutilibus et noxiis, sic illud Domini respondemus, frustra me colunt, docentes doctrinas hominum.—Harm. Conf. Sect. 1. p. 6. Conf. Helv. Prior. Art. rv. Pariter repudiamus traditiones humanas, que tametsi insigniantur speciosis titulis, &c....composite tamen cum scripturis, ab his discrepant, &c.—Ibid. Conf. Helv. Post. cap. 11. Confitemur quod quemadmodum nemo mandare potest ea que Christus non mandavit, &c.—Ibid. p. 7. Conf. Basil. Art. x. Scripta vero sanctorum doctorum, veterum presertim, etiam ipsa pro veris
et utilibus habenda...sed in iis tantum in quibus cum sacra scriptura consentiunt,.
&c.—Ibid. p. 9. Conf. Bohem. cap. 1. Ex hoc autem efficitur neque antiquitatem neque consuetudines, neque multitudinem, Xc....Scripture illi divine opponere licere, &c.—Ibid. p. 11. Conf. Gall. Art. ν. ...cum hisce divinis scripturis, atque Dei nuda veritate, nulla alia hominum, quantavis sanctitate preditorum, scripta, nulla consuetudo, &c.....neque concilia ulla, nulla denique hominum decreta con- ferenda, comparandave sunt,.....[dcirco toto animo rejicimus, quecunque cum cer= tissima hae regula non conveniunt.—lIbid. p. i3. Conf. Belg, Art.vu. ...detestamur - omnem doctrinam, cultum et religionem, pugnantem cum hac scriptura.—lIbid. p. 15. Conf. Virtemb. cap. xxx. Conf. Ibid. cap. xxx. Tanti vero sacra hee scriptura ab omnibus sanctis pontificibus et doctoribus habita est, ut neque ullus pontifex suis statutis obediri, neque ullus doctor suis scriptis credi expetiverit, nisi ex iis ea comprobasset. ‘The reference to the Conf. Saxon. is merely inferential. ] [7 Reverendly, 1607. ]
Deut. iv. 2.
Prov. xxx. 6. Gal. iii. 15.
Rev. xxii. 18, 19.
Conf. Helv. 1. Art. iv. & II. cap. 2. Basil. Art. x. Bohem.ecap.1. Gal. Art. νυ. Belg. Art.vitI. Saxon. Art. I. Witt. ο. 30, 33.
Suevica, Art. I.
Gratian.
Dist. 19, Sic.
Deer. Lib. rn. Tit. 2. Crantz. Lib.
VIII. cap. 36.
202 THE CATHOLIC DOCTRINE [ART.
a Trinity of persons in the Godhead, which the Sabellians would never do; the justification by faith only, which the Papists will not; the baptism of infants and young children, which the Anabaptists dare not: and for discipline, not to refuse, of church-officers, the names, archbishops, patriarchs, primates, metropolitans, suffragans, parsons, vicars, &c.; of ecclesiastical censures, the terms, suspension, excommunica- tion; 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.
The errors and adversaries unto this truth.
Hence detest we both all the old heretics, and their fancies, with the new prophets of Basilides, the manifestation of Marcion, the mysteries of the Manichees, the Jobelwa of the Scythians, the Symbonia of the Archontics, the Cabala of the Jews, the Alcoran of the Turks, and also all new heretics and schismatics, with all their cursed opinions; as first, the Ana- baptists, and namely the Libertines, the Davi-Georgians, and Family of Love, and all the co-deified elders thereof; as Henry Nicholas, Eliad, Fidelitas, Christopher Vitel, Theophi- lus 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’.
Some write (as Busgradus) that if the pope believe there is no life to come (as some popes have done), we must believe it as an article of our faith.
Some say, if the pope carry innumerable souls with him unto hell, yet he may not be judged: so did pope Boniface the Eighth’.
[1 Sic omnes apostolicz sedis sanctiones accipiende sunt, tamquam ipsius divini Petri voce firmate sint.—Corp. Jur. Canon. Antverp. 1648. Decr. Prim. Pars. Dist. xix. cap. 11. fol. 22.]
[3 Si papa sue et fraterne salutis negligens deprehenditur inutilis, et remissus in operibus suis...-nihilominus innumerabiles populos catervatim secum ducit, primo mancipio gehenne cum ipso plagis multis in eternum vapulaturus. Hujus culpas istic redarguere prasumit mortalium nullus: quia cunctos ipse judicaturus a nemine est judicandus,&¢c.—Corp. Jur. Canon. Anty. 1648. Grat. Decr. Prim. Pars. Dist. xt. cap. vi. fol. 50. This is ex dictis Bonifacii Martyris,’ not Boniface. VIII. There is an error in the reference to Crantzius. ]
ae δ,
ΣΧ] OF THE CHURCH OF ENGLAND, 203
Some, as Bellarmine, conclude, that it is a point of faith ei to hold, that the bishop of Rome hath succeeded Peter in the Lib. u. cap. universal regiment of the church*.
Others, as the Jesuits, persuade their catholics, that the Spar. Discov. king of Spain and their catholic faith are so linked together, plnh eats, as it is become a point of necessity in the catholic faith to put all Europe into the hands of the said king, otherwise the catholic religion will be utterly extinguished and perish‘.
Others of them have published a new gospel, called Kvange- lium 4Eternum, et Spiritus Sancti: which they say doth so far excel the gospel of Christ as the kernel surpasseth the shell, the sun the moon, and light darkness. The author whereof was one Cyrillus, a Carmelite’.
And lastly the Puritans, and all the speculations of Brown,
Barrow, Green, Penry, Mar-Prelate, T. C., E. G., R. H., A. C., I. B., with the new Sabbatarians, and their fancies.
ArTICLE XXI. Of the authority of General Councils.
General Councils (1) may not be gathered together with- out the commandment, and will of princes. And (2) when they be gathered together, ( forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and word of God,) they may err, and (3) sometimes have erred, even in things pertaining unto God: wherefore (4) things ordained by them as necessary unto salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scriptures.
The propositions.
1. General councils may not be gathered together but by the commandment and will of princes, 2. General councils may err.
[? Demonstravimus hactenus Romanum pontificem Petro succedere in epis- copatu Romano: nunc id ipsum demonstrare aggredimur de successione in universe ecclesie primatu. Negant hoc heretici, &c.—Bellarm. de Controy. Christ. Fid. Prag. 1721. Tom. 1. fol. 350. De Summ. Pontif. Lib. 1m. cap. 12.]
[* A Sparing Discoverie of the English Jesuits, 1601. p. 7.1}
[5 The real author was one Frater Gerhardus, a Franciscan. The work first made its appearance at Paris in the year 1254. See Gieseler, Eccl, Hist. Third Period, Diy. 11. cap. 3, § 70, Vol. 11. p, 257. Eng. Transl. ]
1 Chron. i. 3; hay
ae 1 Kings viii.1. 2 Chron. xv. 9
2. Chron. xxix.
4.
2 Chron. XxXxIv. 29. Ruff. Lib. x. Cas
Euseb. de vita. Const. 1. iii. c. 6. Theod. { Keel. Hist. ] Lib. v. eap. 6.
Evag. Lib. 1. Ὁ: Ὁ;
Leo, Epist. 43, 53. Aventin. Carranza, SummacCone, Carion. Lib. III.
Turon. Lib. VIII. cap. 20.
204 THE CATHOLIC DOCTRINE [ART.
3. General councils have erred, even in things pertaining unto God.
4. The things ordained by general councils are so far to be embraced and believed as they are consonant to God’s holy word.
Proposition I. General Councils may not be gathered together but by the commandment and will 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 sce that all men do their duties. That these things the better may be performed, they are, as just occasion is offered, not as men under the power of others, to summon, but as supreme governors within their own territories and dominions, to command all sorts of men to meet together; and that either to the implanting of the truth where it is not, or to the suppressing of sin, errors, idolatry, and superstition, where or in whomsoever it doth arise, or is rooted. Such councils were holden, both in the time of the Mosaical government, by the commandment of the most godly kings, David, Solomon, Asa, Hezekiah, and Josiah; and since the gospel hath been received into king- doms and commonweals, by christian princes, kings, and emperors, who gathered councils both general, as the Nicene was by Constantine the Great', the council of Constantinople by Theodosius the elder®, the council of Ephesus by Theo- dosius the younger’, the council of Chalcedon by Marcian‘; and national and provincial; so the council at Tranckfort, Rhemes, Turon, Arelate, and Moguntia, by the will and com- mandment of Charles the Great®; at Matison, by Gunthranus®;
[' Histor. Eccles. Autores, Basil. 1535. Lib. x. c. 1. p. 218. Ruffin. Lib. 1. cap. 1. Euseb. de Vit. Const. Cant. 1720. Lib. rr. c. 6. p. 179.]
[2 Theodoret. Opp. Par. 1642-84. Tom. 11. Eccl. Hist. Lib. v. cap. 6. p. 711.]
[8 Evagr. Eccles. Histor. Cant. 1720. Lib. 1. cap. 3. p. 252.]
[* .««πᾶσαι αἱ ἐκκλησίαι τῶν ὑμετέρων μερῶν, καὶ πάντες οἱ ἱερεῖς, THY ὑμετέ- ραν ἡμερότητα μετὰ δακρύων ἱκετεύουσι..«ὥστε κελεῦσαι ἰδικὴν σύνοδον ἐν τοῖς τῆς ᾿Ιταλίας ἐπιτελεσθῆναι, x.t.\.—Leon. Mag. Opp. Venet. 1753-7. Tom. 1- col. 905. Epist. 43. Simil. col. 957. Epist. 54. Both epistles are addressed to the emperor Theodosius. }
[5 Aventin. Annal. Boior. Lips. 1710. Lib. v. cap. xr. ὃ 12. p. 524. Carranza, Summa Concil. Lovanii. 1681. pp. 321. 333. There seems to be an error in the reference to Carion.]
[6 Gregor. Turon. Opp. Lut. Par. 1699. Hist. Franc. Lib. vit. cap. 20. col. 392.]
XXL. | OF THE CHURCH OF ENGLAND. 205
at Paris and Orleance, by the direction and appointment of Childebert’, were kept and holden. ee
Eccles. Hist.
And never yet hath there been a council, either general “"*“"* or national, or whatsoever, (I only except the councils held by the apostles and apostolical men in a troublesome state and time of the church, there being then no christian princes and emperors to countenance the truth,) either begun or ended to the glory of God, but it hath been, I say not called only, but confirmed also by some godly emperor, king or qo. sey, queen. This in effect is granted by-all reformed churches®. 1 Att xxvi.
and 11. eap.30, Boher cap.
The errors and adversaries unto this truth. Belg Art Saxon. Art.
This assertion hath been oppugned, and that diversely, Witte, eap. 95
both by the Papists and Puritans. For the Papists, they say, Suevies, in Emperors and kings be the pope his summoners, but, of ari. Contut
themselves, are no absolute and powerful commanders, and sect 8. callers of councils®.
There ought no council to be kept without the determi- Haraing. nate consent of the bishop of Rome”,
No council ever yet had firm and lawful authority which pDureus, con-
was not confirmed by the bishop of Rome!!. aa ye
Sarat in e [7 Magdeburg. Eccles. Hist. Basil. 1559, &c. Cent. vr. cap. rx. col. 544. De eae Trid.
Synod. Aurel. Sec. Of the Synod at Paris it is only said that it was held regnante Childeberto. Conf. ibid. col. 585.]
[5 The passages referred to contain only a general acknowledgement of the office of the civil magistrate in respect to religion.—See Harm. Conf. Sect. x1x. p. 271, sqq. ]
[ὃ Who hath authority to command the parts of the body but the head? And that the pope is head, where it is amply declared, ye heard even now. Where you ask, ‘* Which ever said that the pope hath authority to call councils?”’ if you know not so much, &e.’ Harding in Jewel’s Defence of the Apol. Part v. Apol. chap. vr. Div. 3. Works, Vol. 1v. p. 826. Park. Soc. Ed. But the passage meant is perhaps that in Vol. in. pp. 216, 17. But the latter new councils have made the same bishop of Rome head and prince over all primates and patriarchs throughout the world. And M. Harding saith, the said patriarchs were only the pope’s deputies, that is to say, served him at commandment as his men.—Def. of Apol. Partr. Apol. chap. vir. Div. 1. See also Vol. τ. pp. 410, 11.]
[10 That the bishops of Rome by accustomed practise of the church had auctoritie to approve or disprove councilles I nede to say nothing for proufe of it, seing that the ecclesiasticall men (as we read in the Tripartite Storie) commaundeth that no councille be celebrated and kepte without the advise and auctoritie of the pope.— Harding’s Answere to Juelle’s Challenge, Antwerpe 1565. fol. 116. Ὁ. Art. 1v.]
{!1 Illud vero ferre non potes, quod tanquam absurdissimum subjicis: De con- ciliis papa judicare debet. Quasi vero ullum unquam concilium firmam in ecclesia auctoritatem habuerit, quod non a Romano pontifice fuerit confirmatum ?—Jo. Dureus Scot. Confut. Respon. Gul. Whitak. Ingolst. 1585. p. 77. Est etiam
Test. Rhem. Annot. Matt. xvi.
Analect.p.35.
Surius, Com-~ ment. an. 1501, page 30,
206 THE CATHOLIC DOCTRINE [arT.
The popes of Rome (and not christian princes) have the authority and power of making laws ecclesiastical, and of calling councils’.
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 pub- lic affairs of the church. Of this mind was Beza*, and be the Disciplinarians both of South” and North Britain®.
Others (adversaries to both Puritans and Papists) are of mind, that were the pope a good man, (as he is nothing less) he might; and, he being wicked, other good bishops (though subject unto kings and emperors) may summon councils at their discretions. An error of Selneccerus’.
The Muscovites have a phantasy, that since the seventh general council that was, neither prince nor pope, nor any other men else, have power to call a general council’.
® Perplacet autem mihi quod de conyentu absque ulla principum, aut civitatum authoritate, privatim instituendo, scribis. Beza Epist. [Geney. 1575. Ep.] 68. pag. 292.
> Witness their classical assemblies at commencements, fairs, &c. See Discipline Grounds.
© The approbation or disallowance of a general assembly hath been, and should be a matter and cause spiritual, and always cog- nosced and judged by the church, as judges competent within this realm, say certain Scottish ministers in their letters unto the lords of the king’s privy council in Scotland, which letter is printed in the said lords’ declaration, &c. published anno 1606, and printed by Robert Barker.
pontifex instar omnium, quoniam nemo preter eundem jure concilium possit agere. Neque robur aut firmitatem habent que ille semel improbaverit.—Gasp. Cardill. Villalp. Apol. Indict. Cone. Trid. Ingolst. 1563. p. 19.]
{? Test. Rhem. Rhemes 1582. Annot. Matth. xvi. 19. p. 47.]
[2 About two years since Master Snape did say...that there were three or four small classes of ministers in every shire, where there were any learned preachers, who did use (in their meetings) to debate of the discipline by pastors, doctors, elders, and deacons, and that the said several small classes did send their resolutions and opinions to the greater assemblies at Cambridge at Sturbridge Fair-time, and at London at Bartholomew Fair-time, which did meet together also for the same purpose.—Third Book of Disciplinary Grounds and Practices in Bancroft’s Dan- gerous Positions, &c. Lond. 1640. cap. v. p. 85.]
[3 Si Pontifex Rom. non esset persecutor evangelii, haberet potestatem convo- candi concilium: qua in re si negligentior deprehenderetur, episcopi prestare illud deberent....Quod si nec episcopi officii sui rationem haberent, pii reges et principes facere illud possent, &c.—Selneccer. Analect. Francof. ad Men. 1571. Sect. 45. p. 95.]
[ Persuasum habent (Moscovite) post septimam synodum generalem, nulli
ae
Xx1.] OF THE CHURCH OF ENGLAND. 207
Proposition 11. General Councils may err.
The proof from God’s word.
General councils, consisting First of men, who may err, nothing more easily (for “all Gen. vi. δ. the imaginations of man’s heart are only evil continually, even cen. vii. 21. from his youth,” but God only is true) and all men are, yea, Psal. cxvi.11. and “every man is a liar.” Rom. iii. 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 counte- nance of the world. Lastly, of men, not all, nor always either governed with God’s Holy Spirit and word, or gathered together in the name of Christ. None of sound judgement in religion do doubt but they may err. If Paphnutius had been absent at Nice, that council had sozom. Lip.
arre Ai 5, I. cap. 29. If Hierome had been away at Chalcedon, that council had Bishop ον,
erred ®, fen. fol. 58. At any time (if some be believed) be the pope of Rome not Rottensis |
present at such meetings, either per se, or per legatum, by theum. himself or his legate, no council but must err’.
unquam neque licuisse neque licere concilium cecumenicum indicere, aut accedere sub poena anathematis, quod etiam severissime observant.—Surius, Comment. Rer. Gest. Colon. 1574. p. 29. ]
(5 Ἢ δὲ σύνοδος, ἐπανορθῶσαι τὸν βίον σπουδάζουσα τῶν περὶ Tas ἐκκλησίας διατριβόντων, ἔθετο νόμους οὕς κανόνας ὀνομάζουσιν. ἐν δὲ τῷ περὶ τούτου βουλεύεσθαι, τοῖς μὲν ἄλλοις ἐδόκει νόμον ἐπεισάγειν, ἐπισκόπους καὶ πρεσβυτέ- ρους, διακόνους τε καὶ ὑποδιακόνους, μιὶ συγκαθεύδειν ταῖς γαμεταῖς ἃς πρὶν ἱερᾶσθαι ἠγάγοντο. ἀναστὰς δὲ Παφνούτιος ὁ ὁμολογητιὶς ἀντεῖπε" τίμιόν τε Tov γάμον ἀποκαλῶν, κιτ.Ὰ.....«ἐπηήνεσε δὲ Kal 1} σύνοδος THY βουλήν .----ϑοΖοτη. Eccl. Hist. Cant. 1720. p. 41. Lib. 1. ο. 23.]
[6 So St Hierome, being neither pope nor bishop, was received against this whole council of Chalecedon.—Jewel, Def. of the Apol. Lond. 1570. Part 1. fol. 60, Works, Vol. ur. p. 219. Park. Soc. Ed. See also Controv. with Harding. Vol. 1. p. 423. Jerome died a.p. 420, and the council of Chalcedon was held a.p. 451. ]
[7 Neque ego penitus cujuscunque concilii decreta probanda censeo, sed ejus quodcunque fuerit in Spiritu Sancto pontificis auctoritate cunctisque premonitis quorum interest adesse convocatum.....Dilucidum esse potest multa concilia fre- quenter errasse: sed nos de plenariis loquimur que per pontifices convocata
Test. Rhem. An. Joh. xvi. 13.
Confess Wit- temb. cap.33.
Joh. ix. 22, and xii. 49, John xi. 47.
Matt. xxvi. 3, 4.
Mark xiv. 53,
Oe
Mark xv. 1.
Matt. xxvii.
63.
Luke xxii.71. Matt. xxviii.
12,
Acts iv. 5, 6, 18.
208 THE CATHOLIC DOCTRINE [ART.
Therefore councils may err.
That which one council doth establish another will disannul. They will not (we must think) revoke that which is well decreed. Therefore councils may err.
The adversaries unto this truth.
Therefore err do the Papists which say that the Holy Spirit is the director of all councils, and That councils cannot err!.
Proposition III. General Councils have erred even in things pertaining unto God. The proof from God’s word.
Councils both general and particular have erred, and that in matters of faith’.
For in the holy scriptures we find that it was ordained, if any man did confess that Jesus was the Christ he should be excommunicate: which could not be but by council.
A council was gathered to suppress Christ and his doc- trine.
A council consulted how they might take Jesus by subtilty, and kill him.
A council sought for false witness to put him to death.
By acouncil Jesus was bound, led away, and delivered unto Pilate.
A council judged our S. Christ to be both a deceiver and a blasphemer.
A council corrupted the soldiers, and willed them to tell a lie.
A council withstood Peter and John, and commanded
fuerunt, &c....Nam semper mihi suspecta videntur, ubi vel a concilio pontifex dissideat vel concilium a pontifice, nisi manifestissima pontificis culpa factum id fuerit.—Fisher Episcop. Roff. Opp. Wirceb. 1597. Assert. Luther. Confut. Art. xxix. col. 597, 8.]
[ The Spirit of Truth. Ever note that the Holy Ghost, in that he is promised to the church, is called the Spirit of Truth. Which Holy Spirit for many other causes is given to divers private men, and to all good men, to sanctification: but to teach all truth and preserve in truth and from error, he is promised and performed only to the church and the chief governor, and general councils thereof.—Test. Rhem. Rhemes, 1582. Ann. Joh. xvi. 13. p. 266.]
[2 Testantur quoque exempla, non Pontifices tantum, sed etiam Concilia errasse.—Harm. Conf. Sect. 1 p. 16. Conf. Virtemb. cap. xxx]
ἃ Ε
Xx1.] OF THE CHURCH OF ENGLAND. 209
them that in no wise they should speak or teach in the name of Jesus. A council both caused the apostles to be beaten, and com- Aets v. 40. manded them also that they should not preach in the name of Jesus. In ancient writings of credit we may read, how (contrary D. Hieron.
in vita Da-
to God’s word) by councils Arianism hath been confirmed, masi Pape. as by the council at Ariminum?.
By councils the traditions and books of foolish men have Sess.1v. Deer. been made of equal authority with the word of God; as by the ~ council of Trent‘.
By councils hath been established both the adoration of Brevia. Rom.
ex Decr. SS.
images, as by the second council of Nice®; and the invocation Coneil. Tuid. estitu. 6
of creatures, as by the Tridentine council 6, Edit. a Pio V. By councils the authority of princes hath been impaired, council. La-
teran. ec. 5.
and the pope and clergy advanced above all earthly princes ; apud Inno- . cent. as by the council of Lateran’. The consideration of the premises, and the like, moved
[3 His itaque gestis Concilium (Ariminense) solvitur...Coeperunt postea Va- lens et Ursacius...palmas suas jactitare, dicentes se Filium non creaturam negasse, sed similem ceteris creaturis.... Tune usiz nomen abolitum est; tune Nicene fidei damnatio conclamata est....Concurrebant Episcopi, qui Ariminensibus dolis irre- titi, sine conscientia heretici proferebantur, contestantes Corpus Domini et quid- quid in Ecclesia sanctum est, se nihil mali in sua fide suspicatos, &c.—Hieron. Opp. Par. 1693-1706. Tom. 1v. Pars 11. coll. 300, 1. Adv. Lucif. See also Concil. Coll. Reg. Par. 1644. Tom. m1. p. 189, where it is said, Duo Concilia Arimi- nensis Synodi nomine insignita reperiuntur....Prius catholicum est,...Posterius vero Arianorum Conciliabulum fuit, meritoque a Bellarmino inter reprobata rejectum. }
[* See above, p. 83, note 6.]
[5 Imagines porro Christi, Deipare Virginis, et aliorum Sanctorum in templis presertim, habendas et retinendas, eisque debitum honorem et venerationem imper- tiendam, &c....Id quod conciliorum presertim vero secunde Nicene Synodi decretis contra imaginum oppugnatores est sancitum.—Concil. Harduin. Paris. 1714. Tom. x. col. 168. Conc. Trid. Sess. xxv.]
[5 The reference is probably to the Proprium Sanctorum and the Commune Sanctorum in the Breviarium Romanum ex Decret. SS. Cone. Trid. Pii V. jussu editum. But see also Concil. Harduin. Tom. x. col. 167, 8. Mandat Sancta Synodus omnibus episcopis, Wc....ut...de Sanctorum intercessione, invoca- tione, &c....fideles diligenter instruant, docentes eos, sanctos una cum Christo reg- nantes orationes suas pro hominibus offerre: bonum atque utile esse suppliciter eos invocare, &c.—Cone. Trid. Sess. xxv. ]
[7 Moneantur autem et inducantur, et si necesse fuerit, per censuram ecclesias- ticam compellantur seculares potestates, quibuscumque funguntur officiis ; ut sicut reputari cupiunt et haberi fideles, ita pro defensione fidei prestent publice juramen- tum, &c.—Concil. Harduin. Tom. vit. col. 19. Concil. Lateran. 1v. cap. 3. ]
[ ROGERS. | τι
Hilar. Epist. ad Constant. Imperator.
D. August. contra Max- im. Lib. 1.
Nazianz. ad Procop. Ep. 42.
Orat. Synod. Legat. Regis Frane. anno 1562
Ζ-
Bish. Jewel’s Defen. part I. fol. 39.
Test. Rhem. An. Joh. xvi. 13.
210 THE CATHOLIC DOCTRINE [ ART.
S. Hilary! to call the synod of Mediolane, the Synagogue of the Malignant: and
St Augustine? to write unto Maximinus, “ Neither ought I to object against thee the synod of Nice, nor thou against me the synod of Ariminum:” and
Nazianzene® openly to pronounce, that he “ never saw any good end of a council:” and
The French king his embassador‘ to say unto the chapter of Trent, that “scarcely any good at all, or very little, came by councils unto the state of Christendom :” and
Cornelius, bishop of Bitonto®, to break out into these words in the face of the council at Trent: “1 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.”
Adversaries unto this truth.
This notwithstanding, the papists do continue in the opinion, that councils cannot err®.
Proposition IV.
The things ordained by general councils are so far to be embraced and believed as they are consonant to God’s holy word.
The proof from God’s word.
General councils we simply condemn not; yet do we not ground our faith upon any council, but only upon the written word of God.
[ἢ ...collecta jam illic (sc. Mediolani) malignantium synagoga.—Hilar. Opp. Paris. 1605. Ad Const. Aug. Lib. col. 305.]
[3 Sed nunc nec ego Nicenum, nec tu debes Ariminense tanquam prejudica- turus proferre concilium. Nec ego hujus auctoritate, nec tu illius detineris, &c.— August. Opp. Paris. 1836-8. Tom. vii. col. 1082. 8. Contr. Maxim. Lib. 11. cap. 14. 8 3.]
[ Ἔχω μὲν οὕτως, εἰ δεῖ τἀληθὲς γράφειν, ὥστε πάντα σύλλογον φεύγειν ἐπισκόπων, OTL μηδεμιᾶς συνόδου τέλος εἶδον χρηστὸν, μηδὲ λύσιν κακῶν μᾶλλον ἐσχηκυῖαν ἢ προσθήκην.--- τος. Nazianz. Opp. Par. 1840. Tom. 11. Ρ. 110. 56. Ad Procop. Epist. 130. ]
[* Nostra, patrumque nostrorum, et avorum memoria synodos indictas fuisse, episcopos convenisse, maximos in Germania atque in Italia conventus peractos esse scimus. Vix tamen ullus, aut perexiguus inde fructus Christianitati constitit.— Orat. Guid. Fab. Carol. Galliar. Reg. Legat. in App. ad Conc. Trid. Concil. Warduin. Paris. 1714. Tom. x. col. 266.]
[5 Jewell’s Def. of the Apol. Lond. 1570. fol. 40.]
[δ See above, p. 208, note 1.]
XXI.] OF THE CHURCH OF ENGLAND. 211
Therefore in general councils, whatsoever is agreeable unto the written word of God we do reverently’ embrace; but whatsoever is contrary unto, or besides the will of God re- vealed in the holy scriptures, we do carefully avoid.
And so we are commanded to do even by God himself.
«‘ Whatsoever I command you, take heed you do it: thou Deut, xii. 32. shalt put nothing thereto, nor take ought therefrom.”
“Walk ye not in the ordinances of your fathers, neither Frek. xx. 18, observe their manners, &c. I am the Lord your God: walk in my statutes, and keep my judgements, and do them.”
“ Though that we, or an angel from heaven, preach unto Gal.i.s,9.' you otherwize than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach unto you otherwise than that ye have received, let him be accursed.”
And so think the churches reformed with us°. Conf. Helv. cap.
Hohens eap.
ἃ : Gal. Art. v.
The adversaries unto this truth. Belg. yee
Contrary hereunto are the opinions of the papists. For Wie of them,
Some do think that the decrees of councils do bind all nations; as pope Hormisda® decreed they should.
Some, as pope Gregory the Great, supposed that some Greg. τ. Liv.
E 94 & councils, and namely the council of Nice, of Constantinople, Tibrtt Bpist.
Ephesus, and Chalcedon ; some, as Campian!!, thought that all Caimpian.
[7 Reverendly, 1607.]
[® Neque vero et cecumenica improbamus concilia, si ad exemplum celebrentur Apostolicum, ad Ecclesia salutem non perniciem.—Harm. Conf. Sect. x1. p. 42. Conf. Helv. Post. cap. xvut. ...meque edicta, vel decreta ulla, neque concilia.... Scripture illi divine opponere licere.—Ibid. Sect. 1. p. 11. Conf. Gall. Art. v.... The reference to the Conf. Bohem. is erroneous. For the Conf. Belg. and Conf. Virtemb. see above, p. 201, note 6.]
[9 Paternas igitur regulas et decreta sanctissimis definita conciliis ab omnibus servanda mandamus.—Epist. 1. Hormisd. Pap, in Concil. Mansi. Tom. νεῖ. col. 383. ]
[5 Preterea quia corde creditur ad justitiam, ore autem confessio fit ad salu- tem, sicut sancti Evangelii quatuor libros, sic quatuor Concilia suscipere et venerari me fateor. Nicenum scilicet.... Constantinopolitanum.... Ephesinum etiam pri- mum...Cheleedonense. — Greg. Pap. I. Opp. Par. 1705. Tom. 11. col. 515. £. Epist. Lib. x. 25. (al. 24.) Et sic quatuor synodos sancte universalis Ecclesia, sicut quatuor libros sancti Evangelii recipimus.—Ibid. col. 632. κε, Epist. Lib. rir. 10.]
[!' Secuta sunt ad extirpandam heresim, que varia quibusque szeculis pullula- vit, @Ecumenica veterum Concilia quatuor, tante firmitudinis, ut ils, ante annos
14-—2
Calv. Epist. Bulling. 231.
212 THE CATHOLIC DOCTRINE [ ART.
councils were of equal authority with the word of God. Others, as the Guisian faction in France, be resolved in mat- ters of religion to follow the footsteps of their ancestors, though (God’s word and) a thousand councils decree to the contrary!.
ArtTicLE XXII. ‘Of Purgatory.
The Romish doctrine concerning (1) purgatory, (2) par- dons, worshipping and adoration, as well (3) of images as (4) of reliques, and (5) also invocation of saints, is a fond thing, vainly invented, and grounded upon no warranty of scripture, but rather repugnant to the word of God.
The propositions.
The Romish doctrine concerning
1. Purgatory,
2. Pardons,
3. Worshipping, and adoration of images,
4. Reliques,
5. Invocation of saints,
is a fond thing, and not warranted by the holy scrip-
ture, nor consonant, but contrary unto the same.
Proposition I.
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 king- dom 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 mille, singularis honos, tamquam divinis vocibus, haberetur.—Edm. Campian. Decem. Ration. Antv. 1631. Rat. rv. p. 44.]
{! Dux Guisianus...ausus est etiam dicere, quicquid decernerent mille concilia,
sibi fixum esse majorum instituta sequi.—Calvin, Opp. Amstelod. 1671. Tom. vi11. Pars 2. p. 143, Inter Epistol. et Respon.]
XXII. ] OF THE CHURCH OF ENGLAND. 213
in divers respects, diversely: as by baptism, by the word preached”, by the blood of Christ®, and by the Spirit of God’, and that in this life, and not in the other world.
For in the sacred scripture there is mention but only of two ways, one leading unto destruction, the other bringing Matt. vii. 18, unto life: of two sorts of men, whereof some believe, and ἢ they are saved; some believe not, and they are damned : Matt. xvi. 16.
ohn iii. 18.
and of two states, one blessed, where Lazarus is; the other Luke xvi cursed, where Dives doth abide. A third way, or sort, or state, cannot be found in the word of God.
And therefore the purgatory in another world, both denied Alphons. de
eres
hath always been by the Greek churches?, and neither i is, Nor vir. de In-
. dulgentiis. will be acknowledged by any of God’s reformed churches in Polydor. de
Inventor. this world; as their confessions do testify *. fib ae
Cont. Helvet. ® Christ loved the church, and gave himself for it; that he might ἢ ΚΡ. 2° sanctify it, and cleanse it by the washing of water through the word, X*!v. Saxon. Eph. y. 25, 26. August. Art.
b x1. Wittemb. Now are ye clean through the word that I have spoken unto cap. 25. you, Joh. xy. 3. © The blood of Jesus Christ his Son cleanseth us from all sin, 1 John i. 7. 4 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. vi. 11.
[3 Unus ex notissimis erroribus Gracorum et Armenorum est quo docent nullum esse purgatorium locum in quo anime ab hac luce -migrantes purgentur a sordibus quas in corpore contraxerant.—Alphons. a Castro Adv. Her. Anty. 1556. Lib. xr. fol. 131. b. Nemo certe dubitat orthodoxus, an purgatorium sit, de quo tamen apud priscos nulla vel quam rarissima fiebat mentio: sed et Grecis ad hune usque diem non est creditum esse.—Polydor. Vergil. De Inventor. Argent. 1606. Lib. Vill. cap. 1. p. 456. ]
[3 Quod autem quidam tradunt de igne purgatorio, fidei Christiane (credo remissionem peccatorum et yitam externam) purgationique plene per Christum, et Christi Domini hisce sententiis adversatur, &c.—Harm. Conf. Sect. xvr. p. 177. Conf. Helv. Post. cap. xxvr. Denique Purgatorium arbitramur figmentum esse, ex eadem officina profectum, unde etiam manarunt vota monastica, &c.—Ibid. p. 181. Conf. Gall. Art. xxiv. Etsi dubitari non debet, quin suus sit sanctis in hac vita Purgatorius ignis, quem admodum testantur exempla Davidis, Ezechie, Jone et aliorum, tamen haud immerito dubitatur, num post hane vitam tale sit Purgato- rium, quale vulgus hominum putat, in quo anime tantisper crucientur, dum vel supplicio satis pro peccatis faciant, vel indulgentiis redimantur. Si enim tale est Purgatorium, valde mirandum videtur, quod nec Prophetica, nec Apostolica scripta aliquid certi et perspicui de eo tradiderint, &c.—Ibid. p. 199. Conf. Virtemb. cap, xxv. Manifestum est autem, aliud genus doctrine dissentiens ab Evangelio, adver- sarios tradere et propugnare, qui docent....Satisfactiones Canonicas, compensationes esse poenarum purgatorii.—lbid. Sect. x. p. 22. Conf. Saxon. Art. x1. Rejiciuntur et isti qui canonicas satisfactiones docent necessarias esse ad redimendas pcenas gternas, aut poenas purgatorii.—Ibid. Sect. vir. Ὁ. 148, Conf, August. Art. x1. ]
Tertul. de Corona Mi- πᾶς, & de Anima, in fine.
Vaux Catec. cap. 3.
Hore B. Virg. Marie secundum usum Sarum.
Conc. Trid. Dec. de Purg. Sess. 25, & Sess. 6, Can. 90.
214 THE CATHOLIC DOCTRINE [arT.
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'; and of the new, and renewed heretics, the papists. For
They think it to be unsound doctrine, and not sufferable in any book, for Christians to deliver, that it is unpossible for godly and faithful men or women to be punished after they be dead. Therefore Deleatur*, say they, Blot out such a doctrine?.
They teach by their catechisms, that to doubt whether there is a purgatory or no, is a breach of the first com- mandment?,
Thus do they pray for the souls of the faithful (as they phantasy) boiling in torments of purgatory :
Avete, omnes anime fideles, quarum corpora hie et ubique conquiescunt in pulvere: Dominus Jesus Christus, qui vos, et nos redemit suo pretiosissimo sanguine, dignetur vos ἃ penis liberare, δ... That is, “ All hail, all faithful souls, whose bodies do here and everywhere rest in the dust: the Lord Jesus Christ, who hath redeemed both you and us with his most precious blood, vouchsafe to deliver you from pains,” &e.
They haye ratified the doctrine of purging souls after this life in the council of Trent°.
* Puniri pios post mortem, impossibile: deleatur. Index Expurg. p. 26.
[! Oblationes pro defunctis, pro natalitiis annua die facimus.—Tertull. Opp. Lutet. 1634. p. 121. ν. De Corona Mil. 3. In summa, quum carcerem illum quem Evangelium demonstrat, inferos intelligamus, et novissimum quadrantem, modicum quodque delictum mora resurrectionis illic luendum interpretemur ; nemo dubitabit animam aliquid pensare penes inferos, salva resurrectionis plenitudine, per carnem quoque.—Ibid. p. 357. c. De Anima, 58. ]
[3 Amongst the Delenda in Indice Chrysostomi Basilie a Frobenio excusi.— Index Expurgat. Lugd. 1586. p. 26.]
[3 Vaux. Catech. Anty. 1574. chap. iii. p. 25. In reply to the question, Who be they that break the first Commandment by doubting in faith 1]
[* Hor. B. Virg. Marie. ad Sarisbur. Eccl. Ritum. Paris. 1535. Fo. cxx111. Orationes pro Defunctis. Where, requiescunt, and, Dominus noster Jesus, &c. ]
[5 Cum Catholica Ecclesia, Spiritu sancto edocta, ex sacris literis et antiqua patrum traditione in sacris conciliis, et novissime in hac cecumenica synodo, docue- rit Purgatorium esse; animasque ibi detentas fidelium suffragiis, potissimum vero acceptabili altaris sacrificio, juvari; precipit sancta synodus episcopis, ut sanam de
=
XXII. | OF THE CHURCH OF ENGLAND. 215
It is further to be noted, how the same papists, sliding back from the truth of God, have fallen into many noisome and divers opinions in the matter of purgatory: agrecing among themselves Neither about the place where purgatory should be ; some® Eekfusin En-
ehirid.
placing the same in the bottom of the sea, some near unto the Bemard. de mount Hecla in Ireland’, some, upon the mount Autna® in sar par. 3.
Sicily, others®, in the centre of the earth, others!®, in hell, Spee: Perea whereof they make four rooms; the first of the damned, the §.*7,3, 4 δ.
second of infants dying unbaptized, the third purgatory, the pi5)°7"" fourth Limbus Patrum, whereinto Christ descended; and aspucnt δ᾽
others! in a mind tossed and troubled betwixt hope and fear. sit Cath). articulissa
purgatorio doctrinam, a sanctis Patribus et sacris conciliis traditam, a Christi fideli-
bus credi, teneri, doceri, et ubique predicari diligenter studeant.—Concil. Harduin.
Paris. 1714. Tom. x. col. 167. Conc. Trid. Sess. xxv. Si quis post acceptam justi-
ficationis gratiam cuilibet peccatori poenitenti culpam ita remitti, et reatum eterne
pcene deleri dixerit, ut nullus remaneat reatus poenz temporalis exsolvend, vel in
hoc seculo, vel in futuro in purgatorio, antequam ad regna ccelorum aditus patere
possit; anathema sit.—Ibid. Sess. vi. De Justif. can. 30. ]
[5 The fifth chapter of the Apocalypse is cited among others in support of a Purgatory: Et omnem creaturam que in coelo est, et super terram, et subtus terram, et mare et que in eo sunt, omnes aucivi, &c.... Upon which the comment is, Triplicem hic ponit ordinem laudantium Deum, scilicet in ccelo beatorum, in terra justorum, sub terra purgandorum, quia damnati non laudant Deum, nec benedicunt sedentem in throno.—Eckii Enchir. Lugd. 1572. De Purgat. p. 225.]
[7 So all the editions. See the Beehive of the Romish Church, Transl. out of Dutch, &c. Lond. 1580. Book rz. cap. 8. p. 151, where the notion is thus referred to: St. Patrick’s Purgatory in Ireland lies fast by the sea-side, near unto a moun- tain called Hecla, where our mother the holy Church of Rome doth believe that the silly souls are as ill punished in ice as in fire. ]
[8 There seems to be an error in the reference. See, however, Bellarmin. Dis- put. Prag. 1721. Tom. τσ. Ὁ. 366. De Purgat. Lib. 11. cap. 6. § 10.]
[2 Tertiam ideo catholicam et orthodoxam et veram de Purgatorio conclusionem agerediamur, que est, quod in centro terre vere et realiter locus purgatorii reperi- tur.—Bart. Sibylle. Spec. Peregr. Quest. Lugd. 1516. Prim. Dec. cap. 11. fol. 78. See also above, Art. xv11. Prop. 7. ]
[4° The work referred to, Position. Ingolst., has not been found: but see Ber- nard. de Bust. Rosar. Sermon. Predicab. Hagen. 1518. Pars See. Serm. tr. fol. 5.c. Et sciendum est secundum Rich. (de Media Villa) in ry. dist. 45. art. i. 4. 2. quod subter terram sunt quatuor loca. Unus super alterum, que omnia possunt appellari infernus, quasi inferius generaliter accipiendo. Sed particularia habent nomina. Nam ultimus dicitur infernus proprie. Secundus prope ipsum dicitur limbus. Tertius, purgatorium. Quartus, sinus Abrahe. Luc. xvz. In quo nunc non est aliquis. Sed ibi steterunt sancti patres, ante Christi adventum, et aliquando etiam appellatur limbus. Qui ergo vadunt ad limbum sunt morientes sine baptismo, sine aliquo actuali peccato. |
[)! This reference to Lorichius the editor has been unable to verify. But this seems at one time to have been the view of Luther according to Fisher (Assert. Luther. Confut. Art, xxxvi1.) and Bellarmine, Disput. Tom. 11. p. 327. De Purgat,
Albertus, & Roffensis.
S. Th. More.
Instit. Ca- thol. ut su- pra.
Greg. Dial. Lib. Iv. cap. 39. Spee. Pe- reg. Quest. Dec. 1. c. 3.
. 4. ἘΠΕ τας, Posit. 6.
216 THE CATHOLIC DOCTRINE [aRT.
Neither about the tormentors there; who are thought of some! to be holy angels, of others*, to be very devils.
Neither about the torments. For some dream how they are tormented there with fire only, as Sir Thomas More’; some, with water and fire, as Roffensis#; and some, neither with fire nor water, but with troublesome affections of hope and
fear, as Lorichius®. Neither about the causes of purgatory torments: because that some do think that only venial sins®, others, that venial
Lib. 1. cap. 2....Lutherus ipse varius fuit. Nam primo, Purgatorium plane Catho- lice admittebat... Deinde Purgatorium admisit quidem, sed multis admistis erroribus. Primus error fuit: Purgatorium non posse probari ex scripturis. Secundus: animas in Purgatorio non esse certas de salute consequenda....Quartus, animas in Purga- torio sine intermissione peccare, dum horrent poenas, et requiem querunt. He acknowledges however that, Ultimo, simpliciter sustulit Purgatorium. |
[' Roffensis does not say that the holy angels are tormentors, but rather com- forters of the souls in purgatory. Jam haud dubie consolantur (angeli) et admo- nentur (7 admonent) quatenus bono sint animo, patienterque ferant illos cruciatus, nec est dubium quin salutis sue certitudinem frequenter eis inculeent. Prater hec bonus cujusque angelus, cui et custodiz cura mandata fuit a Deo, quid jam non facit, quem non moyet lapidem, quo nihil consolationis desit anime jam inter Purgatorii cruciatus constitute ?—Fisher, Opp. Wirceb. 1597. col. 730. Assert. Luther. Confut. Art. xxxv111. Non enim videtur probabile quod demones illud ministerium (sc. bonos aflligendi) exerceant, cum ibi purgetur peccati scoria, secundum quam ibi quodammodo anima similis erit diabolo: et diabolus suam similitudinem nolit delere, &e....Rursus non videtur hoe probabile, ut ministerio fiat angelorum bonorum, ut tam graviter aflligant, et puniant concives suos....Ideo concedendum est, quod non fit ministerio demonum, nec etiam supernorum spiri- tuum, nisi fortassis quantum ad directionem, &c.—Bonavent. Opp. Mogunt. 1609. Tom. v. fol. 270. In Libr. 1v. Sentent. Dist. xx. Quast. 5. ]
[3 Youre kepers dooe you great ease, and put you in great cumfort: our kepers (sc. in purgatory) are such as God kepe you from, cruell damned spirites, &c.—Sir Thos. More’s Works, Lond. 1557. The Supplicacion of Soules, p. 337. u.]
[* Finally, if ye pittie anye man in payne, never knew ye payne comparable to ours, whose fyre as farre passeth in heate all the fyres that ever burned upon earth, as the hottest of al those passeth a feyned fyre paynted on a walle.—Ibid. ]
[7 Caterum quod per ignem et aquam purgande sint anime que de prelio vite hujus exierint, priusquam ccelum ingrediantur, testatur Orig. Hom. 25. super Numeros, &c.—Fisher, Opp. col. 721. Assert. Luther. Confut. Art. xxxvu.]
[° See p. 215, note 11. ]
[“ Sed tamen de quibusdam levibus culpis esse ante judicium purgatorius ignis credendus est, pro eo quod veritas dicit, quia si quis in Sancto Spiritu blasphemiam dixerit, neque in hoc seculo remittetur ei, neque in futuro. In qua sententia datur intelligi, quasdam culpas in hoe seculo, quasdam vero in futuro posse laxari.— Greg. Magn. Opp. Par. 1705. Tom. 11. col. 441. ε. Dialog. Lib. rv. cap. 39. ...dicitur conclusionaliter cum Gregorio et Augustino...quod culpa venialis in eo qui cum gratia decedit post hance vitam, dimittitur per ignem purgatorium: qui poena illa aliqualiter voluntaria virtute gratiz habebit vim expiandi culpam omnem, qua simul cum gratia stare potest, &c.—Bart. Sibyll. Spec. Peregr, Quest, Prim. Dec. cap. iii. quest. 4. fol. 86. ]
xxi. | OF THE CHURCH OF ENGLAND. 217
and mortal sins too (for which in this life men have done no penance) are there purged’. Nor about the time, which they that be tormented, shall abide in purgatory. For some have given out, how the poor souls there be continually in torments till the day of judgment, as Dionys. Carthusianus®; others, as Durandus®, do think De4. Hom.
noviss.
they have rest sometimes, as upon Sundays and holy days : De officio
others are of mind, that in time they shall be set free and at σῃ,
Spec. Pereg.
liberty, because their punishment is but temporary’; and perQuas”
others, that at any time they may be delivered, if either their °
friends will buy out their pains, or the priests will pray, or
say any mass for them, or the pope will but say the word. Nor finally about the state of souls in purgatory. For
Our English papists at Rhemes do think the souls in rest. rnem.
. SO Annot. Apo-
purgatory to be in a more happy and blessed condition than cat, xiv.13. any men that live in this world, and yet say the same Rhemists, mars. pag. ”
that purgatory-fire passeth all the pains of this life. Thomas Aquinas" holdeth how the pains of hell-fire and of purgatory are all one, and in nothing differ, but that the
[7 Discussis tenebris et explosis erroribus Ludderanis, restat aperire lucem veritatis catholicx, animas scilicet purgandas esse non propter imperfectam chari- tatem, vel reliquias veritatis, sed quia secum deferunt peccata mortalia contrita sine satisfactione debita: nam libro de remissione culpz et pcene, deo adjutore, proba- bimus culpam remitti, &c.—Joh. Eck. Opp. Contr. Ludder. Ingolstad. 1530. Pars Sec. De Purgat. cap. xvr. fol. 71. ]
[8 This is only said with regard to certain abominable crimes. In his tormentis (sc. loci purgat. tertii) inveni quendam mihi in seculo olim notum, decretorum doctorem famosum cui vehementer condolens, interrogavi eundem an speraret se aliquando misericordiam consecuturum. Qui respondit: Vw, ve, ve, scio quod ante diem judicii veniam non obtinebo. An autem tune, incertum habeo.—Dionys. Carthus. De Quat. Hom. Noviss. Par. 1551. Art. xv. fol. 113. a.]
[2 Siquidem commemoratio omnium fidelium defunctorum instituta est fieri ab ecclesia tali die, ut generalibus beneficiis adjuventur, quia specialia habere non valent....Sicut enim Petrus Damianus ait: Sanctus Edibo comperiens quod apud Vulcanum Ceciliz (sic) erebre voces et ululatus demonum audiebantur plangentium pro eo quod anime defunctorum per eleemosynas et orationes de eorum manibus eri- piebantur, ordinavit in suis monasteriis ut post festum omnium sanctorum fieret com- memoratio defunctorum....Anniversarium autem si contigerit in die dominica vel in aliqua celebrari solemnitate, non debet mutari ad sequentem diem, prout fit in festis sanctorum, sed fiat in die precedenti, ut citius occurratur poenis defunctorum quas in purgatorio sustinent.—Durand. Rational. Divin. Offic, Lugd. 1512. Lib. vit. De Off. Mort. fol. 175, 6. ]
[1° ....licet ignis purgatorii sit eternus quo ad substantiam sicut ignis inferni: tamen est temporalis quo ad effectum purgationis.—Spec. Peregr. Quest. Prim. Dec. cap. ili. quest. 4. fol. 89. ]
(2! Ad primum ergo dicendum, quod ignis purgatorius est eternus quantum ad substantiam; sed temporalis quantum ad effectum purgationis.—Thom. Aquin, Summ. Theolog. Duaci. 1614. Suppl. ad Tert. Part. Quest. 100. Art, 2. fol. 166.]
Cap. Qui in aliud, Dist. 25.
Acts iv. 12.
218 THE CATHOLIC DOCTRINE [ ART.
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.
Therefore in this contrariety of opinions, some of them, the papists themselves cannot deny must be, we say, all of them are fond, and contrary to the word of God.
Besides, they nourish most cursed and damnable errors ; as, that all the souls of the faithful separated from their bodies are not at rest.
That all sins, in their own nature, be not mortal, or deadly, and that some deserve not everlasting torments. They are purged in purgatory.
That one sinful man may save, and satisfy the wrath of God for another, and that easily, by praying, saying, or doing something for them.
That, if friends in this world will do nothing for the poor soul in purgatory pains, yet may the said souls come at length unto happiness, by abiding their deserved torments until the last hour or day of judgement in purgatory.
Finally, that the pope is God, in that he can at his pleasure discharge guilty souls both from the guilt of sin, and from the punishments due for the same.
Proposition IT,
The Romish doctrine concerning pardons is fond, and not warranted by the holy scripture, 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 everlast- ing 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.”
[' Qui in aliud seculum distulit fructum conversionis, prius purgabitur igne purgationis. Hic autem ignis etsi wternus non sit miro tamen modo gravis est,
Excellit enim omnem poenam quam unquam aliquis passus est in hac vita vel pati potest.—Corp, Jur. Canon, Anty. 1648. Decr. Prim. Pars. fol. 33, Dist. xxv. cap. δ.
XSL] OF THE CHURCH OF ENGLAND. 219
“Through his name all that believe shall receive remission Acts x. 4. of sins.” “ He hath purchased the church by his own blood.” Acts xx. 28. «With his stripes we are healed.” Tsai. li. “ He that believeth in him shall neither be condemned,” Jonn iii. 18. nor “ ashamed. Ἵ Rom. x, 11, Therefore, “Come unto me all ye that are weary and Matt. xi, 28, laden, and I will ease you, &c., and ye shall find rest for your souls,” saith our Saviour Christ. “Tf thou shalt confess with thy mouth the Lord Jesus, and Rom. x. 9. shalt believe with thine heart that God raised him from the dead, thou shalt be saved,” saith St Paul,
Errors and adversaries to this truth.
This being the doctrine even of God himself, we may Whereofsee
more, Art. 11.
evidently perceive, how not only vain, but besides, not only prop. 4. att besides, but against the word of God?, the Romish doctrine A. 711" 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 40 days? a bishop may give it: for the sins of 100 days? a cardinal may grant [it ]°: for all our sins committed, or to be committed ? from the pope we may have it. Hence be his pardons ; if you respect time, for 40, 50, 100, 1000, 10,000, 50,000, &c., years; if offences, homicide, parricide, perjury, een sodomitery, treason, and what not‘, &c.
2. That we may be our own saviours. 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.
[3 See above, pp. 55, 108, 17.] [35 It, omitted in 1607.] {* Absolutio pro eo qui virginem defloravit. g. vi. Absolutio pro vicio sodomye pro layco. g. vi. Idem pro presbytero. δ΄. vil. Idem pro monacho. g. vill. Absolutio pro perjurio., g. vi. Absolutio pro layco presente qui abbatem aut alium presbyterum minorem episcopum monachum vel clericum interfecit. g. vii. viii. vel. ix. Absolutio super homicidio laycali pro layco et potest committi suo rectori. g. V. —Taxe Sacre Penitent. Apostol. The Edition referred to (without place or date) is that numbered vii. in Mendham’s Spiritual Venality of Rome, p. 24.]
See Art. xXv. Prop. 6.
220 THE CATHOLIC DOCTRINE [ ART.
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.
A further manifestation of the vanity and impieties of the Romish pardons, from a book of the papists, entitled, Hore beatissime Virginis Marie secundum usum Sarum.
Quicunque, in statu Gratie existens, dixerit devote sep- tem Orationes sequentes cum septem Pater noster, et totidem Ave Maria, ante imaginem pietatis, merebitur quinquaginta sex millia annorum indulgentiarun.
Joannes Papa xii. concessit omnibus dicentibus oratio- nem sequentem, transeundo per cemiterium, tot annos indul- gentiarum, quot fuerunt δὲ corpora inhumata a constitutione ipsius cemiterit.
Oratio pro Defunctis.
Avete, omnes anime fideles, quarum corpora hic, et ubique requiescunt in pulvere; Dominus [noster| Jesus Christus qui vos, et nos redemit suo pretiosissimo sanguine, dignetur vos a penis liberare, et inter choros suorum sanc- torum angelorum collocare, ibique nostri memores supplici- ter exorare, ut vobis associemur, et vobiscum in celis coro- nemur.
Innocentius Papa Secundus concessit cuilibet, qui hane Orationem sequentem devote dixerit, quatuor millia annorum indulgentiarum, Ave, vulnus lateris nostri Salvatoris?, 50.
Quicunque, devote dixerit istam Orationem, habebit tria millia dierum Indulgentiarum criminalium peccatorum, et duo millia dierum, venialium, a Domino Johanne Papa Vicesimo secundo concessarum, ut in Antidatorio Anime habetur.
Quicunque Orationem sequentem devote dixerit, prome- rebitur undecim millia annorum indulgentiarum, §e. ‘“ Ave Domina, sancta Maria, Mater Dei, Regina Celi, Porta
{' Hor. Beatiss. Virg. Mar. sec. Usum Sarisbur. Par. 1535. fol. exxiii.]
[2 Oure holy father pope Innocentius the ij. hath graunted to all them that say thys prayer devoutly in the worshyp of the wounde that our Lorde had in his blessyd syde when he was deed hangynge in the crosse iiij. thousande days of pardon. Pater noster. Ave Maria. Oratio. Ave vulnus, &c,—Ibid. fol. Ixvi, b.]
Xxu. | OF THE CHURCH OF ENGLAND. 221
Paradisi, Domina Mundi, Lux Sempiterna, Imperatrix Inferni, §e. Ora pro me Jesum Christum, dilectum Filium twum, et libera me ab omnibus malis: ora pro peccatis meis. Amen.”
Whosoever, being in the state of grace, shall devoutly say the seven prayers ensuing, with seven Our Fathers, and as many Hail Maries, afore the image of piety, shall thereby merit fifty-six thousand years of pardons.
Pope John the Twelfth hath granted to all persons, which, going through the churchyard, do say the prayer following, 80 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 everywhere do rest in the dust. The Lord Jesus who hath redeemed you and us with his most precious blood, vouchsafe to deliver you from pains, and to place you in the company of his holy angels; and there, being mindful of us, meekly to pray, that we may both be joined unto you, and crowned with you in the heavens.”
Pope Innocent the Second hath granted to every one, which devoutly shall say this prayer following, four thousand years of pardons; ‘ Hail, wound of our Saviour’s side,” &c.
Whosoever devoutly shall say this prayer shall have three- thousand days’ pardons of criminal sins, and twenty-thousand days of venial offences granted by the lord pope John the Two-and-twentieth ; as it is to be read in the Antidotary of the Soul.
Whosoever devoutly will say the prayer following shall merit (thereby) eleven thousand years of pardons ; “ Hail, Lady, saint Mary, mother of God, queen of heaven, the gate of paradise, the lady of the world, the light eternal, the empress of hell, &c. Pray unto thy beloved Son Jesus Christ for me, and deliver me from all evils, pray for my sins. Amen.”
Proposition III.
The Romish doctrine concerning images is fond, and not warranted by the holy scriptures, nor consonant, but contrary unto the same.
The proof from the word of God.
Images are such an abomination to the Lord, as to make
Jer. x. 15. Hab. ii. 18. Psal. exxxv. 15.
Isai. xli. 10, &e.
Psal. exxxv.
16. Psal. exv. 17.
Exod. xx. 5. duCor:7x: 7» 14.
Exod. xx. 5. Deut. iv. 15, &e.
1 Cor. x. 14. 1 John v. 21. Deut. vii. 5, ὧς Χὶ!. 2, 3. Deut. xvii.
aoe Deut. xiii. 5.
2 Kings xviii.
, 4. 2 Chron. xiv.
255s Ἢ Deut. vii. 25, 26
Jer. li. 1 Kings xix. 18.
Dan. ii. Deut. xxvii. 15.
Isai. xliv. Deut. xxvii. 26.
Psal. xevii. »
ἧς: Tsai. xlii. 17. Confess. Helvet. 2. cap. 3, 4.
Basil. Art. x. 3
Bohem. cap. 3, 16.
Gal. Art. I. August. Art.
I.
Saxon. Art. 26.955 Wittemb. cap. 1, 23. Sueviea, Art. XXII.
222 THE CATHOLIC DOCTRINE [arT.
them among all men odious; he describeth the vanity of them by his prophets, as that they are the doctrine of vanity, the work of errors, the teachers of lies, silver and gold, the work of men’s hands, vanity: they have a mouth, and speak not; eyes, and see not; ears, and hear not; hands, and touch not; feet, and walk not.
2. He giveth a strait commandment, Not to bow down to them, nor worship them, nor to make them, to fly from them, yea, to destroy both the images themselves, the idola- ters, and the enticers unto idolatry.
3. He commendeth greatly and praiseth such men as have destroyed images, and not bowed unto idols.
4, He finally curseth the images, the image-makers, and the image-servers,or worshippers.
Hereunto with us the protestant churches everywhere do subscribe}.
The adversaries unto this truth.
The Romish church most fondly, and contrary to the word of God, doth allow, and not only allow, but publicly erect, and not only erect, but adore*, 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)
® Dele statuas venerari, potiusquam statuarios, stolidum est. Index Expurg. pag. 31.
[} Quid autem convenit templo Dei cum simulacris. Et quando beati spiritus ac Divi ccelites dum hic viverent, omnem cultum sui averterunt, et statuas oppug- narunt, cui veri simile videatur divis ccelitibus et angelis suas placere imagines ad quas genua flectant homines, detegant capita, et quas aliis prosequantur honoribus? —Harm. Conf. Sect. 1. p. 25. Conf. Helv. Post. cap. rv. Itaque cultum et in- vocationem demortuorum, sanctorum venerationem et extructionem idolorum, et id genus improbamus.—Ibid. p. 28. Conf. Basil. Art. x. § 3. [al. x1. Disput. 29 et 30.] Ita etiam instituitur ecclesia neminem debere sanctos homines nedum imagines eorum ita ut Deum colere, eove cultu hos, animique affectione, que soli et unico Deo tantum debetur, venerari: atque in summa nullo modo divino cultu eos afficere, aut hunc his tribuere.—Ibid. p. 32. Conf. Bohem. cap. xvir. Accedunt et alii furores. Alii apud alias statuas existimantur esse magis propicii. Hi furores, quum palam similes sunt ethnicorum, et haud dubie valde irritent iram Dei, et a docentibus taxandi sunt, et a piis magistratibus severe puniendi.—Ibid. p. 447 Conf. Saxon. Art. xxi. In the other places referred to there is no direct condemnation of image-worship. ]
[? Inter Delenda in Censura in Christianos Poet. Georg, Fabric. in Indie. Expurgat. Trident. Lugd. 1578, p. 29.]
bh
ἮΝ τς,
ΠΣ γ as
XXII. | OF THE CHURCH OF ENGLAND. 228
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 in- comprehensible Trinity, with three faces in one head”.
Also of God his creatures; as of angels, always with wings, sometimes with a pair of balance, as St Michael; of men, as of Moses, (as it were) with horns; the apostles, with round orbs on their heads like trenchers; the blessed virgin, with frisled hair and costly garments,
And of other base things; as Agnus Deis of wax, wafer- cakes of flour, crosses of gold, silver, stone, wood, paper, copper®, &c,3
Proposition IV. 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 erroneous opinions among the papists (which are infinite) none is more to the illusion of well-meaning Christians than their doctrine concerning worshipping and adoration of the reliques of'saints: a doctrine which is so far from being found, as it is forbidden in the holy scripture? ; and a doctrine in the purer times, and writers of the church, confess.
nowhere to be found, and in all the best churches at this day 4Ant‘xr & τ 5.
utterly condemned‘. Bavil. Art. x.
Bohem. cap.
» In hoc plerisque Christianis ethnicus philosophus religiosior, qui G Gal foe etiam Trinitatis, que mente vix comprehendatur, figuras oculis cor- ἢ poris aspectabilis (Petri Rami verba in Scholiis [Meta |physicis) de- leantur. Index Expurg. [ut supra] pag. 146. Atque hec absurditas Patrem, Filium, et Sp. S. effigiantium Jacobitis 4 Nicephoro tribuitur. G. Cassand. Consul. pag. 164. [De Artic. Relig. &c. Lugd, 1508. p. 179.]
© Non inficiamur hac nos latrize adoratione Christi preeclarissimam crucem colere et venerari. Andrad. Orthod. Expo. Lib. 1x. page 284.
4 Thou shalt worship the Lord thy God, and him only shalt thou serve, Matt. iv. 20.
[8 Andradius. Orthodox. Explic. Colon. 1583. Lib. rx. pp. 705, 6.]
[* Multo yero minus credimus reliquias divorum adorandas esse aut colendas.— Harm. Conf. Sect. 1. p. 27. Conf. Helv. Post. cap. v. Nothing is said about relics in the other places referred to. But see above, p. 222, note 1.]
Vine. Lir. Lib. xxum. cap. 155.
Rab. Lib. v. cap. 10. de Sec. propriet.
Concil. Trid. Sess. 25. decr. de Invocat. &e.
Missa de S. Cruce, et Of- ficium de S. Cruce.
224 THE CATHOLIC DOCTRINE [ART.
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.
Hence is it that some do pray unto St Bene’t, whose relics they had stolen: “Ὁ Benedict, after God our only hope, leave us not orphans, who art come hither, not through our merits, but for the salvation of many souls?”
Others have published, that the bodies of saints, and spe- cially the reliques of the blessed martyrs, are with all sincerity to be honoured, as the members of Christ”, &c. If any deny this conclusion, he is to be thought not a Christian, but an Eunomian, and Vigilantian®.
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 reliques of saints.
Of this preposterous devotion they have appointed a cer- tain and common service for the holy cross® whereon Christ
® Preedicatio autem ecclesiastica hoc semper tenuit, sanctorum reliquias esse ex fide venerandos. Stapleton [Opp. Par. 1620. Tom. m1. p. 27.) Antidot. Evang. in Matt. 1x. 21, pag. 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 (Antwerp. 1600), 14. Reas. page 71.
[} There is evidently an error in the reference. |
[? Festivitates apostolorum sive in honorem martyrum solennitates, antiqui patres in venerationis mysterio celebrare sanxerunt, vel ad excitandam imitationem vel ut meritis eorum consociemur, atque orationibus adjuvemur, ita tamen ut nulli martyrum sed ipsi Deo martyrum, quamvis in memoriis martyrum constituamus altaria....Notandum vero quod Felix papa Romanus vigesimus septimus, post sanctum Petrum legitur constituisse supra memorias martyrum missas celebrari. Attamen beatus Greg. pap. sexagesimus sextus Romane urbis constituit supra corpus missas celebrariiRab. Mauri Opp. Col. Agripp. 1626. Tom. vi. fol. 26. De Institut. Cleric. Lib 11. cap. 43. The editor has been unable to find any work of Rabanus bearing the title given by the author. |
[5 See Surius, Comment. Brev. Rer. Gest. Colon. 1574. p. 382. ]
[* Sanctorum quoque martyrum et aliorum cum Christo viventium sancta corpora....veneranda esse;....ita ut affirmantes sanctorum reliquiis venerationem atque honorem non deberi, vel eas, aliaque sacra monumenta a fidelibus inutiliter honorari....omnino damnandos esse, prout jampridem eos damnavit, et nunc etiam damnat ecclesia.—Concil. Harduin. Paris. 1714. Tom. x. col. 167. Cone. Trid. Sess. xxv. Decr. de Invoe. &c.]
[ἢ See Missal. Roman. ex Decr. SS. Trid. Conc. Anty. 1579, Comm. Sanctor. &c. p- 50.]
XXII. | OF THE CHURCH OF ENGLAND. 225
was hanged, they have made a feast for the spear and nails Bechive, Lib. wherewith Christ was fastened to the cross®, they have can- Gratin Nae onized for a saint the chains which bound St Peter’: to say vo" nothing of the adoration they give unto the hair, milk, smock
of the blessed Virgin; unto the head, hair, thumb, coat of St
John Baptist; unto the breeches of Joseph, the sword and handkerchief of St Paul, the keys of St Peter; and unto
many other things which of modesty I will not mention, but
do over pass,
Proposition V.
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 is it, that in our supplications and prayers we do call only upon God. For so to do we are both commanded even by God himself”, and thereunto also allured by manifold as Ps#.1. 15. well promises of large blessing, as by the examples of godly P+... 15. men in all ages; patriarchs, Abraham, Isaac, Jacob; prophets, δ μεν as Daniel, Elias, Jeremy; centurions, publicans ; ; apostles, as 2 Jon pias Paul, Peter, ge ; yea, of all the elect of God in this world. = nie On the other side, to pray unto any creature that is out Gen, ne of this world, besides Jesus Christ, there is in the scripture ἃ PE ee neither law to command, nor promise of blessing, nor any %6,97,&¢
Jer. xiv. 7,
example of godly men or women to provoke. eens Finally, as all God’s people in the purer and former times 33!°*""", Bits Xvi. 25,
and through > Call upon me in the time of trouble, Psal. 1. 15. After this WsPpistles- manner, pray, Our Father, which art in heaven, &c. Matt. vi. 6. bukexvile7 When ye pray, say, Our Father, which art in heaven, Luke xi. 2
[® True it is that (most devoutly) she [i. 6. the Romish Church] doth worship a heap of spears wherewith Christ his side was pierced, and two or three dozen of the very same nails which our Saviour was nailed with on the cross: yea, she hath also ordained a holy day in reverence of the same, and hath appointed a special mass for it, namely, In Festo Lancee et Clavorum.—The Beehive of the Romish Church. Translated out of Dutch into English by George Gilpin the Elder. London 1580. Book. 1v. cap. 3. p. 247. b.]
[7 There is an error in the reference. |
[ROGERS. | 15
226 THE CATHOLIC DOCTRINE [ART.
Conf. Helv. 1. Ω tx. have, so in these days protestant churches! utterly condemn
3°? the inyocating of, or praying unto, an t hatsoever Bhat art x g of, or praying , any creatures W ver. 0 "ΕΔ. cap.
aide . .
Gal. Art.x1v. The adversaries unto this truth.
Belg. Art. ‘ -
XXVI. Therefore the Romish doctrine, that saints are to be prayed
August.
August. A qs : : An xxr unto”, and their daily praying, as occasion serveth, unto saint
cap. 23. Agatha, that have sore breasts; unto St Benedict, that either
Suevica,
ae = xxt be, or fear to be poisoned ; unto St Clare, for them that have Ῥ. 17. sore eyes; St Damian, that be sick, for health; St Erasmus,
Orationem
Dominieam for help in the entrails; St Feriol, for geese; St Giles, for
fundimus
sanctis. Cen- women that would have children: St Hubberts, for dogs: St pole Job, for them which have the pox: St Katherine, for know- ledge; St Loys, for horses; St Margaret, for women in travail; St Nicholas, for little children; St Otilia, for the head-ache ; St Petronil, for the ague; St Quintin for the cough; St Ruffin, for lunacy or madness; St Sebastian, for the plague; St Thomas Becket, for sinners; St Valentine, for the falling- sickness; St Winefrid’, for virginity; St PSK or Cross, for all
[1 ...hune (sc. Christum) solum agnoscimus ac toto corde credimus conciliationem, redemptionem, satisfactionem, expiationem, sapientiam, protectionem, assertionem nostram solum, omne hic simpliciter vite salutisque medium preter hune solum Christum rejicientes.—Harm. Conf. Sect. 11. pp. 27, 8. Conf. Helv. Prior. Art. xr. Deum verum docemus solum adorare et colare. Hunc honorem communicamus nemini....Proinde sanctos ccelites sive divos nec adoramus neque colimus, nec invocamus, neque illos coram Patre in ccelis pro intercessoribus aut mediatoribus nostris agnoscimus.—Ibid. p. 26. Conf. Helv. Post. cap. v. ..-et quicquid homines de mortuorum sanctorum intercessione commenti sunt (credimus) nihil aliud esse quam fraudes et fallacias Satane, ut homines a recta precandi forma abduceret.— Ibid. p. 34. Conf. Gall. Art. xxrv. Credimus etiam nos nullum accessum habere ad Deum, nisi per unicum illum mediatorem et advocatum Jesum Christum justum, ...Hujus tamen mediatoris...majestas et potentia minime nos eousque tenere debet, ut ideo nobis alium pro arbitrio querendum putemus.—Ibid. pp. 38, 9. Conf. Belg. Art. xxvr. Invocatio est honos qui tantum Deo omnipotenti prestandum est... Ideo totum morem invocandi sanctos homines, qui ex hac vita discesserunt, dam- namus, &c.—Ibid. p. 41. Conf. August. 1540, Art. xxr. Sicut ex gemitu reli- quarum creaturarum non est instituendus cultus invocandi eas, ita ex oratione sanctorum in ccelis, non est approbandus cultus invocandi sanctos, &c.—Ibid. p. 48. Conf. Virtemb. cap. xx. Adhec abusus quoque ille taxatus et confutatus fuit quo nonnulli, ita jejuniis et precibus tum beatam virginem Mariam Deiparam, tum sanctos alios sibi conciliare et promereri posse putant, ut sperent se illorum inter- cessione et meritis ab omnibus tam anim quam corporis adversitatibus liberari posse. —Ibid. p. 51. Conf. Suev. Art. x1. For the references to the other Confessions, see above, p. 222, note 1.]
[2 Saints do hear our prayers and have care of us.—Test. Rhem. Rhemes, 1582. Marg. Annot. p. 187. The reference to the Censura Colon. the editor has been unable to verify. ]
[5 Winefield, 1607. ]
ing “4
XXII. | OF THE CHURCH OF ENGLAND. 227
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, Hore Beatissime Virginis, &c.
Oremus. Majestatem tuam, Domine, suppliciter exora- mus, ut sicut Ecclesice tue beatus Andreas Apostolus tuus evtitit preedicator et rector: tta -apud te sit pro nobis perpetuus intercessor, per Dominum nostrum Jesum Chris- tums,
Oremus, Deus, pro cujus Ecclesia gloriosus Martyr, et Pontifex, Thomas gladiis impiorum occubuit, presta, quesu- mus, ut omnes, qui ejus implorant auxilium, pie petitionis ejus salutarem consequantur effectum, per Dominum nos- trum,
Versus. Ora pro nobis beata Katharina. Resp. Ut dignt eficiamur promissionibus Christt®.
Versus. Ora pro nobis beate Martyr, Sebastiane. Resp. Ut mereamur pestem epydimic illest [ per] transire, et pro- misstonem Christi ebtinere’.
Virgo Christi egregia, pro nobis, Apollonia, Funde preces ad Dominum, ut tollat omne noxium, Ne, pro reatu criminum, morbo veremur dentium*.
“Let us pray. O Lord, we humbly beseech thy majesty, that as thy blessed apostle Andreas was a preacher, and ruler of thy church, so he may be a perpetual intercessor for us, through Jesus Christ our Lord.”
“Let us pray. O God, for whose church’s sake the glorious martyr and bishop, Thomas, was slain by the sword of the ungodly; grant, we beseech thee, that such as call unto him for help may obtain a good effect of his godly prayer, through our Lord.”
“ The Vers. O blessed Katherine, pray for us. The Ans. That we may be made worthy of the promises of Christ.”
“ The Vers. O blessed Martyr Sebastian, pray for us. The Ans. That we may deserve to escape the plague without hurt, and obtain the promises of Christ.”
[* Hor. Beat. Virg. Mar. sec. Usum Sarisbur. Par. 1535. fol. xviii. b.]
[Ὁ Ibid. fol. xix. b. where petitionis sue ; and, per Christum Dominum, &c.]
[5 Ibid. fol. xx. b.] [7 Ibid. fol. xx.] [® Ibid. fol. Ixxiii.] 15—2
228 THE CATHOLIC DOCTRINE [arr,
“ Christ his noble Virgin Apollonia, pray unto the Lord to remove whatsoever is hurtful, lest, for the guiltiness of our sins, we be vexed with the tooth-ache.”
Whosoever saith this prayer following in the worship of God and St Roche (the very words in the said book'), shall not die of the pesti- lence, by the grace of God, &c.
Oremus. Omnipotens, sempiterne Deus, qui precibus, et meritis beatissimit Rochi Confessoris tui quandam pestem generalem revocasti, presta supplicibus tuis, ut qui pro simili peste revocanda sub tua confidunt jfiducia, ipsius glo- riost Confessoris tut precamine, ab ipsa peste epydimie, et ab omni perturbatione liberemur, per Christum Dominum nostrum?.
Oratio ad tres Reges. Rex Jasper, Rex Melchior, Rex Balthasar, rogo vos per singula nomina, rogo vos per sane- tam Trinitatem, rogo vos per Regem Regqum, quem vagien- tem in cunis videre meruistis, ut compatiamini tribulatio- num mearum hodie, et intercedatis pro me ad Dominum, cujus desiderio exules facti estis*.
Crux Christi, protege me; Crux Christi, salva me ; Crux Christi, defende me ab omni malo*.
“Let us pray. O Almighty and everlasting God, who by the prayers and merits of thy most blessed confessor, Roche, didst revoke a certain general plague; grant unto thy sup- pliants, 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 make yourselves exiles.”
[ The words are not found in the editions which the Editor has consulted.] [2 Ibid. fol. Ixxvi. where, meritis et precibus ; and, ad ipsum sub tua confugiunt fiducia.]
[3 These prayers do not occur in the edition to which reference has been made. ]
XXHI. | OF THE CHURCH OF ENGLAND. 229
“Ὁ Christ’s cross, protect me; O Christ’s cross, save me ; O Christ’s cross, defend me from all evil.”
ARTICLE XXIII. Of Ministering in the Congregation.
(1) Lt is not lawful for any man to take upon him the office of public preaching, (2) or ministering the Sacraments in the congregation, (3) before he be lawfully called, and sent to execute the same. (4) And those we ought to judge lawfully called, and sent, which be (6) chosen and called to this work (5) by men, who have public authority given unto them in the congregation, to call and send ministers into the Lord’s vineyard.
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 con- gregation, 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 minis- ters.
6. Before ministers are to be ordained, they are to be chosen, and called.
Proposition I. 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,
1, Godly men were both called by God, and commanded |. _ 4 to preach, before they would, or durst so do. So was Samuel, 4, &e. 20. Jeremy, John Baptist, Christ Jesus himself, who also to Tobin i δ
preach did send the twelve apostles and the seventy disciples. Math x, x“
δ..."
280 THE CATHOLIC DOCTRINE [art.
Jer. xiv. 14, 2. The wicked, and false prophets, for preaching afore Xxill. 21, 5
xxvii 15, their time, are blamed.
xxix. 8, 9.
Matt. ix. 38. 3. A commandment is given us to pray the Lord of the harvest that he would send forth labourers into his harvest.
1Cor. xi. 28. 4, Lastly, we do read that God hath ordained in the church some to be apostles, some prophets, some teachers,
Ephes. iv. 1. some to be workers of miracles. And Christ being ascended into heaven, gave some to be apostles, some prophets, some evangelists, and some pastors, and teachers.
cone? And all this is acknowledged by the reformed churches’.
cap. 18. Bohem. cap. 9, Gal. Art.xxxr. Belg. Art. xxxi. August. Art. xrv. Wittemb. Art. xx. Suevic. Art. x1
The errors and adversaries to this truth.
And so are we against them Answer to Which to their power do seek the abolishment of public
the Execut.of
Just eh. 3, preaching in the reformed churches; as do first the papists,
}v-e%p. who phrase the preachers to be uncircumcised Philistines, ou” sacrilegious ministers, Hieroboam’s priests, inordinate and
HA. Confut, unordered apostates?; and next the Barrowists, who say how
of Brow. p. : δ : .
113. the said preachers are sent of God in his anger to deceive the people with lies*.
[! Nemo autem honorem ministerii ecclesiastici usurpare sibi, id est, ad se largitionibus, aut ullis artibus, aut arbitrio proprio rapere debet. Vocentur et eligantur electione ecclesiastica et legitima ministri ecclesie, &c.—Harm. Conf. Sect. x1. p. 37. Conf. Helv. Post. cap. χνπι. Non autem ministri sua sponte procurrere ad conditionem illam debent: sed secundum Domini et apostolorum exemplum legitime debent ordinari et constitui, &c.—Ibid. p. 47. Conf. Bohem. cap.1x. Credimus ministros, seniores et diaconos debere ad functiones illas suas vocari, et promoveri legitima ecclesiz electione, adhibita ad eam seria Dei invoca- tione, atque eo ordine et modo qui nobis Dei verbo prescribitur.—lbid. p.56. Conf. Belg. Art. xxxr. De ordine ecclesiastico docent, quod nemo debeat in ecclesia publice docere aut sacramenta administrare, nisi rite vocatus, &c.—Ibid. p. 57. Conf. August. Art. xrv. Nec permittendum est cuivis, quamvis spirituali sacerdoti, ut sine legitima vocatione usurpet publicum ministerium in ecclesia.—Ibid. p. 62. Conf. Virtemb. Art. xx. ...manifestum est, Nihil aliud veros atque idoneos ecclesiz ministros (veluti episcopos, presbyteros, unctos et consecratos) efficere, quam quod a Deo missi sint. Quomodo enim predicabunt (inquit Paulus) nisi mittantur.— Thid. p. 64. Conf. Suev. Art. x111.]
[2 As for the high praises and special testimonie of wisdome, learning and loialtie that it liked the maker of the libel to give...to certaine of the cheefe clergie... it is a condemnation to him and his fellowes that presumed to dispossesse so noble, wise, and learned prelates;...and much more to put into their places a number of incircumcised Philistines, taken of the raskalitie of the whole realme.—(Card, Alan’s) Def. of Eng. Cath. An Answer, &c. chap. 1π|. p. 44. In chap. 1x. p. 211, sacri- legious ministeries—In chap. v. p. 91. You see in what sort also Hieroboam king of Israel, had a special prophet sent to him...for creating of a wicked cleargie out of Aaron’s order: I meane; new, hungrie, base, and inordered priestes (the paterne of heretical ministers), &c.—In chap. m1. p.41. Greedie wolves, unordered Apostats. ]
{3 Allison’s Plaine Confutation, &c. Lond. 1590. p. 114.]
ΧΧΙΙΠ.7 OF THE CHURCH OF ENGLAND. 231
Who publish how the word is not taught by the sermons of ministers, but only by the revelation of the Spirit; so did Steidan. com-
ment. Lib. v.
Muncer the anabaptist*, and so doth H. N.5, and his Family £vang. cap.
19; Beet 6, ὡ
5 Spirit. Land,
of Love’®. chap. 48, Who run afore they be sent; as do many both anabaptists Teticr to tne
. . Bish. of and puritans, as Penry, Greenwood, Barrow, &c.; or which hold, Roch.”
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 there- In Ps. exxii. unto; which was the doctrine of R. Η.ἴ Who teach that laymen may teach to get faith, and 8,4. Con
that every particular member of the church hath power, yea, Proius™
and ought to examine the manner of administering the sacra- ments, &c., and to call the people to repentance: so teacheth Brow's
Discovery, Barrow?. p. 36.
[* ...neque dubium esse quin...solicitatus (Deus) aliquo signo conspicuo sese declaret, animique sitim restinguat, et nobiscum agat, ut quondam cum patribus: hoc etiam docebat (Muncerus) patefacere Deum per somnia voluntatem suam, &c. —Sleidan. Commentt. Argentorat. 1555. Lib. v. fol. 65. ]
[° Where now then the law and the services do in such wise change by the believers of the anointed, to wit, out of the figures into the true being, and out of the letter and serviceable word, into the revealing of the holy Spirit of Christ, &e.— H. N. Evang. Reg. cap. x1. § 6. Seeing then that the glorious Light of Life (2 Cor. 4. a.) as a day or clearness of Christ, is by God’s grace given us to behold, therefore have we out of the same sight, or heavenly revelation, rehearsed likewise in thosame foresaid books and writings, many of the secret heavenly treasures (Rom. 16. c. Eph. 3. a. Col. 1. ec.) or riches of God: which in times past, even hitherto, have not been made known unto the world, like as God doth now presently, through his love, reveal and make them known unto his saints.—Id. Spiritual Land of Peace, cap. xtvint. § 5. ]
[® I could also with all my heart wish that man with man committed not filthiness, nor depended one upon another: but to stay them only on the Lord’s truth, and not on flesh and blood, so were then all controversies at an end. It were well also to prove all things: but not as seemeth me by the crooked rule of man’s own judgment, or fleshly mind and concerning, nor by his imagination (without the light of God’s truth, or spirit of righteousness and love:) taken on in constructing and wresting of the right sense and mind of the scriptures, &c....Consider therefore every thing in his right degree (if you be endowed with ghostly understanding and possessed with the right spirit of judgment), and then out of your spiritualness judge all things, &c. —Letter of the Fam. to the Bp. of Rochester in Wilkinson’s Confut. Lond. 1579. Balsa
[7 This reference has not been found. |
[® They teach that a layman may beget faith, and that we have no need of public administrations.—A llison’s Confutation, &c. p. 114.]
[9 Barrow’s Discovery, 1590. p. 35. |
Luke iv. 43.
Acts iv. 17, ἄο.
1 Cor. ix. 16, 17.
Acts i. 42.
Conf. Helv. 1, Art. xv. & τι. 64}. 18. Bohem. cap. 9
Gal. Art. KV.
Aug. Art. vir. Wittemb. ATT. xX. Suevica, Art. XIII.
Bullin. cont, Anabap.
Ὁ. 32,
232 THE CATHOLIC DOCTRINE [aRrT.
Proposition IT. 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.”
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.”
3. St Paul, for he writeth, “ Necessity is laid upon me, and woe is me if I preach not the gospel.”
4, The apostles of Christ. For though they were beaten for so doing; yet ‘they ceased not to teach and preach Jesus Christ.”
5. All the churches of God which be purged from super-
stition and errors!.
Errors and adversaries unto this truth.
Then, as in glass, they may see their faults; Who maintain how there ought to be no public preaching at all; as do the anabaptists’.
[ Summum functionis hujus munus est poenitentiam et peccatorum remissionem per Christum praedicare, &c.—Harm. Conf. Sect. x1. p. 48. Conf. Helv. Prior. Art. xix. ...minister ecclesie totus et in omnibus suis officiis, non suo arbitrio indulgere, sed illud duntaxat exequi jubetur quod in mandatis habet a suo domino. ...Proinde in hee sunt vocati ministri ecclesia, ut evangelium Christi annuncient fidelibus et sacramenta administrent.—lbid. pp. 38, 9. Conf. Helv. Post. cap. xvur. ...docetur, functione illius muneris, in quod legitime sint collocati, obligari ipsos ad hoc, ut pro animabus hominum, qui fidei ipsorum concrediti sunt...curam gerant, doctrinaque verbi divini et sacramentis ministrandis de Christi sententia et institu- tione, fideliter ipsis inserviant, &c.—Ibid. pp. 47, 8. Conf. Bohem. cap. ix. Credimus...requiri in ecclesia pastores, quibus onus docendi verbi et administran- dorum sacramentorum incumbat, &c.—Ibid. p. 53. Conf. Gall. Art. xxv. Hee potestas tantum exercetur docendo, seu predicando evangelium, et porrigendo sacramenta, vel multis vel singulis, juxta yocationem.—Ibid. p. 58. Conf. August. De Abus. Art. vir. Nee est obscurum, quod Christus instituerit in ecclesia sua ministros, qui adnuntient euangelion suum, et dispensent sacramenta ejus.—Ibid. p. 62. Conf. Virtemb. Art. xx. Qui ergo hoe modo missi, uncti, consecrati, et ornati sunt, his solicitam curam gregis Christi gerunt, et fideliter in verbo atque doctrina laborant, ut illum majore fructu pascant.—Ibid. p. 64. Conf. Suey. Art. x11. ]
[3 Dogma, quo scripturarum expositionem damnant, aliqua ex parte commune
XXIII. | OF THE CHURCH OF ENGLAND. 233
Which deprave the office of preaching; as do the Liber- tines, saying, that preaching is none ordinary means to come unto the knowledge of the word: and especially the Family of Love, who term the public preachers, in derision, scripture- learned‘, licentious-scripture-learned®, good-thinking - wise®, ceremonial, and letter-doctors’, teaching-masters*; and further say, “It is a great presumption, that any man, out of the learnedness of the letter, taketh upon him to be a teacher or preacher.” Again, “It becometh not any man to busy him- self about preaching of the word.” So, and more too, the Family .
Which take upon them the office of public preaching, without performance of their duty, either through ignorance, that they cannot; worldly employments, that they may not; negligence, that they will not; or fear of troubles, that they dare not preach the word of God.
Yet think we not (which our Sabbatarians let not to publish) that
Every minister necessarily, and under pain of damnation, is to preach at least once every Sunday"; and,
Unless a minister preach every Sunday, he doth not hallow
est anabaptistis cum illis hominibus quibus alioqui sacre conciones molest sunt, easque quam brevissimas fieri cupiunt.... Hiscripturarum interpretationem egerrime ferunt, et multo zgrius cum ex illis corripiuntur. Itaque dicunt, se quidem verbum Dei non illibenter audire, sed interpretationem et adjecta ministrorum verba non posse agnoscere pro verbo Dei, aut libenter audire et recipere.—Bulling. Ady. Anabapt. (Simler. Vers. Lat.) Tiguri, 1560. p. 113. b. Lib. mt. cap. 11.]
[3 Wiikinson’s Confutation. Lond. 1579. Art. xrv. p. 66, ]
[4 Ibid. Art. xz1. p. 57.]
[5 The work referred to has not been met with. ]
[5 H. N. Prophecy of the Spirit. An. 1574. cap. 11. § 7.]
[7 In Wilkinson’s Confutation. fol. A. 4. b.]
[8 H. N. Spiritual Land. cap. xxv. § 3.]
[9 I tell thee truly that it is a great presumption against God and his saints that the man becometh so free of heart that he out of the learnedness of the letter, or out of the imagination of the knowledge, taketh upon him to be a teacher or preacher, &e....For no man can rightly...deal in, or use the true God-services, nor the services of the holy Word (it becometh not likewise that any man should take- in-hand to busy himself thereabout) but only the illuminated (Mat. 13. f.) elders. &c.—H. N. First Exhortation, Translated, &c. cap. xv. ὃ 15, 16.]
[1° Let us confess as the truth is, that the Lord would have every sabbath to be sanctified by the minister and the people, and that in the church he ought to preach the word, and they to hear it every sabbath-day: and though we be not so grossly blinded to imagine that it is not necessary one whit upon that day, we must not also be deceived to think, that now and then is sufficient, once a month or twice a quarter, &c.—Nich. Bownde, Doct. of the Sabbath. Lond. 1595, Book 11. p. 174. ]
Wilkins. against the Family of Love, Art. χιν. p. 66. Theoph. against Wilk. Part. of the Pref. Temp. H.N. Proph. of the Spirit, eap. 2, sect. 7. Family Let- ter to the bishop of Rochester. H. N. Spirit. Land, chap. 25.
Idem 1. Ex- hortat. chap. 16, sect. 15, 16.
D. B. Doct. of the Sab- bath, 2 Book, Ῥ. 174.
Ibid. p. 277.
Matth. xxviii. 19.
Luke xxii. 19.
1 Cor, xi. 24,
25.
Acts ii. 38, 41, Viii. 12, 13, x. 47, xvi. 32, 33.
John i. 25. 1 Cor. i. 14, 16.
Acts xx. 7. 1 Cor. x. 16.
Conf. Helv. 2, cap. 18. Bohem. cap.
9.
Gal. Art. ἘΣ ΣΧ ΣΤ, August. Art. Vil.
Wittem. Art.
Ks = Suevie. Art.
Surius, Com- ment. p. 237.
234 THE CATHOLIC DOCTRINE Tart.
the Sabbath-day in the least measure of that which the Lord requireth of us!. .
Proposition III.
The Sacraments may not be administered in the congregation, but by a@ lawful minister.
The proof from God's word.
In the holy scripture we read, that the public ministers of the word are to be the administers of the sacraments. For both our Saviour Christ commanded his disciples, as to preach, so to baptize, and celebrate the Supper of the Lord: and the apostles, and other ministers in the purest times (whom the godly ministers and preachers in these days do succeed), not only did preach, but also baptize, and minister the Lord’s Supper.
And hereunto do the churches of God subscribe’.
In saying, that none may administer the sacraments in the congregation afore he be lawfully called, and sent there- unto, we think not (as some do) that the very being of the sacraments dependeth upon this point, viz. whether the bap- tizer, 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 errors and adversaries unto this truth.
Hereby we declare ourselves not to favour the opinion, that publicly,
Some may minister the sacraments, which are not merely, and full ministers of the word and sacraments; and so think both the Anabaptists*, among whom their king (when it was)
[ Therefore it ought to be provided that the preaching of the word be every- where established: for in that especially the sanctifying of the Sabbath consisteth... and without the which the day cannot be hallowed in the least measure, &c.—Ibid. p. 277.]
[5 See above, p. 138, note 1.] $
[* ... the substance of the sacrament depended chiefly of the institution and word of God, which is the form, and as it were the life of the sacrament, of which institu- tion this is one and of the chief parts, that it should be celebrated by a minister.— A Reply to an Answer made of ΔΙ. Dr Whitgift against the Admonition to the Parliament, by T. C., 2nd Edit. p. 144.]
[* There seems to be an error in the reference. ]
| ty υ.
XXIII. | OF THE CHURCH OF ENGLAND. 235
after supper took bread, and reaching it among the commu- nicants, did say, “ Take, eat, and shew forth the Lord’s death;” their queen also reaching the cup said, “ Drink ye, and shew forth the Lord’s death:” and the presbyterians at Geneva5, where the elder (a layman) ministereth the cup ordinarily at the communion. Some ministers (and namely the puritan doctors) may not minister the sacraments. For (say the Disciplinarians®) the office of doctors is only to teach true doctrine; but in our church (of England) the doctor encroach- eth upon the office of the pastor’. For both indifferently do teach, exhort, and minister the sacraments.
None, though a lawful minister, may administer the sacra- ments, which either is no preacher®, or when he ministereth them, doth not preach”; which be the errors of the Disci- plinarians, or puritans®.
Publicly, and privately too, the sacraments of baptism may be administered by any man, yea, by women, if necessity do
Survey of
Disci. chap.
15, out of the eneva
Laws.
Lear. Dise.
pag. 17.
Fruct. Ser. on Rom. xii. p. 40.
urge. So hold the papists: for saith Javel, “In the time of Javel. Phil,
necessity the minister of baptism is every man, both male and
® The administration of the sacraments ought to be committed to none but such as are the preachers of the word. Lear. Disc. p. 60. It is sacrilege to separate the word (viz. preaching) from the sacra- ments. Ibid. The preaching of the word is the life of the sacra- ments. T. C. 1 Reply, p. 125.
> The unchangeable laws of God be (saith T. C.) that none mi- nister the sacraments which do not preach. T. C. 1 Reply, p. 104, § 3. Where there is no preacher of the word, there ought to be no minister of the sacraments. Lear. Disc. p. 62.
[> Fourthly ; at the time of the communion they (the elders) must....help and assist the pastor (at Geneva the elder ministereth the cup ).—Bancroft, Survey of the Pretended Holy Discipline, Lond. 1593. cap. xv. p. 178. |
[5 The work referred to has not been found, but see A Demonstrat. of Disci- pline. chap. x1. p. 53. For the further revealing of the trueth, God hath ordayned, that there shoulde be in the churche doctors, whose office is to be employed in teaching of doctrin, and is an office different from that of the pastour. |
[7 See A Fruitful Sermon upon the 3, 4, &c. vss. of the 12th chap. to the Romans, Lond. 1589. p. 36, where is a slight verbal difference. |
[® ... the life of the sacraments dependeth of the preaching of the word of God. — A Reply to an Answer, &c. by T. C. p. 158. And §. Paul by the commandment that our Saviour Christ gave him to preach, undertook also to baptize, although there were no express words that licensed him thereunto: for he knew right well that it was the perpetual ordinance of God that the same should be the ministers of the word and sacraments,—Ibid. p. 140. |
h. par. 5. f. 5B.
D. Aug. ad Quod-vult, c. 27. Epiph. Heres. 42,
236 THE CATHOLIC DOCTRINE [ arr.
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 baptize’. And yet usually in the civil wars, both in France and in Netherland?, the papists did rebaptize such children® as of the protestant, not lay-men, but ministers, had afore been baptized*.
The private baptism by private persons was also taught long since both by the Marcionites and Pepuzians‘.
Proposition IV. 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
δ So in the Netherland were children rebaptized when the duke of Alva there tyrannized. Trag. Hist. of Antwerp. The like rebap- tization was used by the papists at Toulouse, Troys, and other cities in France, especially anno 1562. See the Chron. of France.
[᾿ Quantum ad secundum (i.e. quis sit baptismi minister tempore necessitatis) adverte quod eveniente necessitate minister baptismi est omnis homo, et masculus, et foemina....Ex quibus sequitur quod mulier, sive anus, sive sancta sive prava, omnis masculus habens usum rationis, et non mutus nec ebrius adeo quod non potest verba proferre, tam Christianus quam paganus, sive infidelis et hereticus, tam bonus quam malus, tam schismaticus quam catholicus baptizare potest.—Chr. Javell. Opp. Lugd. 1580. Tom. 11. p. 559. Philos. Christ. Quinta Pars, Tract. 1. De Sacr. Bapt. cap. 6. ]
{? And then were their children before baptized by other, againe rebaptized by them, and their wives before married by other againe remarried by them, as though the former baptisme were no baptisme, &c.—A Tragical Hist. of Antwerp’s Trouble. Lond. 1586. fol. p. i.]
[* Illi, illi sane violate divine majestatis sunt rei...qui rem anabaptistis pro- priam faciunt, baptismum pueris ex Jesu Christi institutione baptizatis repetendo, &c.—Verba Condzi in Comment. de Statu Relig. et Reip. in Gall. 1577. Pars 11- Lib. v. p. 76. b.]
[᾿ Δίδωσι καὶ ἐπιτροπὴν γυναιξὶ βάπτισμα διδόναι, says Epiphanius of Mar- cion, not of the Pepuzians.—Epiphan. Opp. Paris. 1622. Tom. τ. p.305. Adv. Her. Lib. 1. Tom. 111. Her. 42. He tells us, however, that the Pepuzians allowed women to minister in the church: ᾿Επίσκοποί τε παρ᾽ αὐτοῖς γυναῖκες, καὶ πρεσ- βύτεροι γυναῖκες, καὶ τὰ ἄλλα" ὡς μηδὲν διαφέρειν φησίν. ἐν γὰρ Χριστῷ ᾿Ιησοῦ οὔτε ἄρσεν, οὔτε 67Av.—Ibid. p. 418. Her. 49,]
XXII. | OF THE CHURCH OF ENGLAND. 237
the world will, use the ministry of men lawfully called there- unto by men. A truth most evident in the holy scripture. Ἢ
Jesus said unto his apostles, ‘‘ Go, and teach all nations, sate xe baptizing them, &c. And, lo, I am with you alway, unto the end of the world.”
Christ “ gave some to be apostles, and some prophets, and Ephes. iv. 1], 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
5 ” God) unto a perfect man. eae A truth also approved by the churches®. een Bohem. cap. 8, 9, 14. Gal. Art. XXV. XXIX. XXX. XXX. Belg. Art. XXX.XXXI. Aug. aus vil. Saxon. Art. x1.
Wittemb. Art. xx. Suevica, Art.XiII. Xv. Adversaries unto this truth.
Oppugners of this truth are,
First, The anabaptistical Swermers®, who both term all Althemar. —
ecclesiastical men the devil’s ministers; and also, as very [β 5. 10. wicked, do utterly condemn the outward ministry of the word and sacraments.
And next the Brownists’, who divulge that in these days B.#.o. no ministers have the calling, sending, or authority pertaining to a minister; and that it will hardly be found in all the world that any minister is or shall be lawfully called; such
[5 Ministros ecclesia cooperarios (quemadmodum et Paulus appellavit) esse Dei fatemur: per quos ille et cognitionem sui et peccatorum administret, homines ad se convertat, &c.—Harm. Conf. Sect. xt. p. 42. Conf. Helv. Prior. Art. xv. Nuncupant sane apostoli Christi omnes in Christum credentes sacerdotes, sed non ratione ministerii....Diversissima ergo inter se sunt sacerdotium et ministerium. Illud enim commune est christianis omnibus...hoe non item.—lIbid. p. 38. Conf. Helv. Post. cap. xvi. Nulliigitur apud nos permittitur ministerii munere fungi, aut ullum sacrum Domini munus administrare, nisi hoc prime ecclesiz more, atque divinitus constituto ordine, ad eam functionem pervenerit, vocatusque sit et con- stitutus.—Ibid. p. 47. Conf. Bohem. cap. 1x. Conf. Ibid. pp. 50, 1. cap. χιν. et Sect. x. p. 12. cap. vir. Credimus veram ecclesiam gubernari debere ea politia, sive disciplina, quam Dominus noster Jesus Christus sancivit, ita videlicet, ut in ea sint pastores, presbyteri, et diaconi, ut doctrine puritas retineatur, &c.—Ibid. p. 53. Conf. Gall. Art. xxtx. For the other references to this and the other confessions, vid. ibid. and above, p. 230, note 1.]
[5 Hi Swermeri...ecclesiz ministros diaboli clamant. Nostrum ministerium in verbo Dei et sacramentorum dispensatione damnant.—Althamer. Conciliat. Locor. Script. Noremberg. 1535. Loc. cxcr. p. 211.]
[7 Therefore except they can approve the lawfulnesse of their calling to the ministerie under some other title than yt which thei now have by ye clergie; it will fall out that there shal hardlie be found a minister duelie called in all the worlde, and also that there is small hope that ever there shalbe anie.—Treatise on Ist verse of Ps. 122. by R. H. fol. τ, 1583. ]
Barrow’s Discov. p- 104.
John xx. 21, Jonn i. 6.
Matt. x. 15.
Acts ix. 15.
Matt. xxviii. 20.
Mait. xv. 14.
Acts xiv. 23.
1 Lim. iv. 14.
238 THE CATHOLIC DOCTRINE [aRT.
also be the Barrowists', which say there is no ministry of the gospel in all Europe.
Proposition V.
They are lawful ministers which be ordained by men lawfully appointed Jor the calling and sending forth of ministers.
The proof from God’s word.
St Paul, in the beginning of his epistle unto the Galatians, giveth us to observe the divers sending forth of men into the holy ministry : whereof
Some are sent immediately from God himself. So sent was by God the Father both Jesus Christ and John Baptist; by God the Son, in his state mortal, the twelve apostles, in his state immortal and glorious, St Paul.
This calling is special and extraordinary : and the men so called were adorned with the gift of miracles commonly, as were Jesus Christ and his apostles; but not always, for John Baptist wrought none.
And they were also enjoined, for the most part, as the apostles, to preach throughout the world, howbeit our Saviour was limited.
Some again were sent of men: as they be who are sent of men not authorized thereunto by the word of God, and that to the disturbance of the peace of the church: such in the apostles’ time were the false apostles; in our days be the anabaptists, family-elders, and law-despising Brownists.
And some, lastly, are by men sent: so in the primitive church by the apostles were pastors and elders ordained, who by the same authority ordained other pastors and teachers. Whence it is that the church as it hath been, so it shall till the end of the world be provided for. They, who are thus called, have power neither to work miracles, as the apostles had, nor to preach, and minister the sacraments where they will, as the apostles might, but they are tied every man to his charge, which they must faithfully attend upon, except urgent occasion do enforce the contr ary.
The calling of these men is termed a general calling, and it is the ordinary , and in these days the nial calling, allowed by the word of God.
[} Barrow’s Discovery of the False Church, 1590. p. 104.]
Xxu. | OF THE CHURCH OF ENGLAND. 239
So testify with us the true churches elsewhere in the world?, Conf. Helv. 1
* Art. XVII.
᾿ ur cap. 18.
0 Bs ohem. 6. 9. Adversaries unto this truth. Gal. Art.
XXXI- This truth hath many ways been resisted. For there be 3:3, 4t-
XXXI.
which think how in these days there is no calling but the {7"4™
XIV. Ξ . Ω - Wittemb, extraordinary, or immediate, calling from God, and not by men, art. xxr.
as the Anabaptists, Familists, and Brownists: of whom afore, ‘Art. xu.
The Papists*, albeit they allow the assertion, yet take they Coneil. Tria. all ministers to be wolves, hirelings, laymen, and intruders, who are not sacrificing priests, anointed by some antichristian bishop of the Romish synagogue.
Hither all, or the most part of the ministers of England, Howi.7. saith Howlet’, be mere laymen, and no priests, and conse- quently have no authority in these things. It is evident, &c., because they are not ordained by such a bishop and priest
as the catholic church hath put in authority.
τὸ
Proposition VI.
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 them- selves: they are both deliberately to choose, and orderly to eall such as they have chosen.
(2 Est enim functio hec nulli quem non et legis divine peritia, et vite inno- centia, et Christi nominis studio singulari esse compererint, et judicarint ministri et ii quibus id negotii per ecclesiam est commissum, concedenda. Que quum vere Dei electio sit, ecclesia suffragio, et manuum sacerdotis impositione, recte com- probatur.—Harm. Conf. Sect. x1. p. 43. Conf. Hely. Prior. Art. xvm. Vocentur et eligantur electione ecclesiastica et legitima ministri ecclesiz...et qui electi sunt, ordinentur a senioribus cum orationibus publicis et impositione manuum.—Ibid. pp. 37, 8. Conf. Helv. Post. cap. xvii. ...ut ad munerum sacrorum administra- tionem...vocentur qui sint firmi et potentes in fide, &c....itemque ut hi ante omnia, an tales sint, explorentur, atque examinentur, et postea a senioribus, precibus et jejuniis factis, manuum impositione confirmentur, seu approbentur.—lIbid. p. 47. Conf. Bohem. cap. 1x. For the other references, see above, p. 230, note 1.]
[5 The place meant is probably this: Si quis dixerit, Christianos omnes in verbo et omnibus sacramentis administrandis habere potestatem; anathema sit.—Concil. Harduin. Par. 1714. Tom. x. col. 53. Cone. Trid. Sess. vir. De Sacram. in Genere, Can. x. Conf. Ibid. col. 136. Sess. xxurr. cap. 4.]
[* Howlet, i. 6. Robert Persons, the Jesuit. See A Brief Discourse containing certain Reasons why catholics refuse to go to church, &c.—Douay, 1580. Part 1. Reas. yur. p. 41. Where, in that authority. ]
1 Tim. v. 22.
Acts i. 23,
Acts xiv. 23.
1 Tim, iv. 14.
ΕΠ τη. 12;
1 Tim. iii. 2.
1 Pet. v. 3. Tit. i. 7.
2 Cor. vi. 3. 1 Tim. iii. 2. Tit. i. 9.
2 Tim. ii. 15.
1 Tim. v. 20.
Tit. i. 9. Matt. ix. 38. 2 Tim. iv. 2. Acts xx. 28. Acts v. 41. 2 Tim. iv. 7, 8
2 Cor. xi. 23.
Conf. Helv. I. Art. Xv.
& 11. cap. 18.
Bohem. ὁ. 9. Gal. Art. XII Belg. Art. 2.9.0.9 Aug. Art. XIV. Witt. Art. <x.
Suev. Art. XL
Sigebert.
240 THE CATHOLIC DOCTRINE [ ART.
This made the apostles and elders in the primitive church straitly to charge that suddenly hands should be laid on no man.
To make a special choice of twain, whereof one was to be elected into the place of Judas.
By election to ordain elders in every church, and by prayer and fasting to commend them to the Lord, and by lay- ing on of hands to consecrate them.
To describe who were to be chosen and called. For they are to be men, not boys nor women. Men of good be- haviour, not incontinent, nor given to wine, nor strikers, nor coyetous, nor proud, nor froward, nor ireful, nor givers of offence ; finally, men of special gifts, apt to teach, able to ex- hort, wise to divide the word of God aright, bold to reprove, willing to take pains, watchful to oversee, patient to suffer, and constant to endure all manner of aftlictions.
And this do the churches protestant by their confessions approve’.
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 mi- nisters ; an erroneous fancy of the anabaptists and Family of Love.
That women may be deacons, elders, and bishops: the former the Acephalians?, the latter the Pepuzians did maintain.
A special care is not to be had both of the life and the learning of men; or that wicked men, of evil life; ignorant men, without learning ; asses, of no gifts; loiterers, which do no good; or favourers of superstition and idolatry, which do great hurt, are to be admitted into the ministry.
They are causes, which indeed are none, to debar men from the ecclesiastical function; as if men have been twice married, (an error of the Russies*) be married, have had cer-
[ See above, p. 230, note 1, and p. 239, note 2. |
{? Acephalorum heresis...qui dicunt Paulum apostolum in epistolis pra- cepisse feminas diaconas debere fieri, quia eas commemorat post diaconos.—Sigebert. Chron. Ann. 526. in Biblioth. Sanct. Patr. Par. 1589. Tom. vu. col. 1384.]
[2 Quicunque sacerdos viduus ad secundas nuptias quod cuique liberum est, transierit, is nihil habet cum clero commune.—Sigism. Liber. Rex. Moscov. Comment. p. 21. Inter Rer. Moscov. Auctor. Francof. 1600. ]
XXul. | OF THE CHURCH OF ENGLAND. 241
tain wives‘, have not received the sacrament of confirmation §, Test, Rhem. ΕΞ Ε με n. 1 Lim. iii.
have been baptized of hereticks®, these may not be priests, say δ i. ay . : . Η » Concil. Trid. the Papists: or if either they have not been trained up in the 8255. 33. cap.
Family, or be not elders in the said Family of * Love’. ΤΟΥ ΕΓ
ventum.
ARTICLE XXIV.
Of speaking in the congregation in such a tongue as the people understand not.
It is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have publick prayer in the church, or to minister the sacraments in ὦ 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 whoso is per- suaded (as all true Christians of understanding are) that what
@ Such ought not to busy themselves about the word. H.N. Document. Sent. chap. m1. ὃ 1. Exhortat. chap. xv. § 16.
{* Sanctissimus mos est Romane ecclesia, rationique ef scripturis consenta- neus, atque a majoribus acceptus; quo neminem ad sacros ordines admittit nisi ceelibem, aut qui de uxoris consensu castitatem suam Deo consecravit.—Coster. Enchirid. Controy. Colon. Agr. 1608. c. 15. De Ceel. Sacerd. p. 561.
The husband of one wife. The apostle, by this place we now treat of, neither commandeth, nor counselleth, nor wisheth, nor would have bishops or priests to marry, or such only to be received as have been married: but that such an one as hath been married (so it were but once, and that to a virgin) may be made bishop or priest. Which is no more than an inhibition that none having been twice married, or being bigamus, should be admitted to that holy order.—Test. Rhem. Rhemes, 1582. Ann. 1 Tim. iii. 2.]
[5 Prima tonsura non initientur quisacramentum confirmationis non susceperint. —Cone. Harduin. Par. 1714. Tom. x. col. 140. Conc. Trid. Sess. xxrrr. cap. 1v. ]
[5 Sed nostre lex ecclesia est, venientibus ab hereticis, qui tamen illic baptizati sunt, per manus impositionem laicam tantum tribuere communionem, nec ex his aliquem in clericatus honorem vel exiguum subrogare.—Corp. Jur. Canon. Antv. 1648. Decret, Gratian. Sec. Pars, Caus. 1. Quest. 1. cap. 18. p. 122.
[7 Neither yet is there also any man that preacheth or teacheth the word or the doctrine of Christ, but such as have first been obedient disciples of the word and of the doctrine of Jesu Christ. And even so, under the obedience of the Love of Christ are taught, &c.—H. N. Dicta, or Documental Sentences. Translated, Xe. p. 5. b. cap. 111. ὃ 1, and First Exhort. cap, xvi. ὃ 16. See above, p. 138, note 9.]
[ROGERS. | 10
1 Cor. xiv. 6, 9, 14.
Ibid. 17, 26. Ibid. 9. Ibid. 14. Ibid. 7, 11. Ibid. 11, 16. Matt. xv. 8. 1 Cor. xiv. 23.
Conf. Helv. 11 ΟΣ 22. Witt. ec. 27. August. de Missa, Art. Ill.
Suevie. cap. 21.
Epiphan. Heres 19.
D. Iren. Lib. 1. cap. 8
An. Geu- freus, Aule Tur. Lib. 1.
242 THE CATHOLIC DOCTRINE [aRT.
is done publicly in the church by a strange language, not un- derstood of the people, profiteth not the congregation, edifieth not the weak, instructeth not the ignorant, inflameth not the zeal, offendeth the hearers, abuseth the people, displeaseth God, bringeth religion into contempt, easily will think, that where the prayers be said, or the sacraments administered in a tongue not understood of the vulgar sort, neither is the word of God regarded, nor the custom of the purer and primi- tive 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 Ossenes? made their prayers unto God always in a strange language, which they learned of Elxeus their founder. And the Marcosians*, at the ministration of baptism used certain Hebrew words, not to edify, but to terrify and astonish the minds of the weak and ignorant people.
In these days the Turks‘ perform all their superstitions
[! Taceant ergo omnes peregrine lingue in ccetibus sacris. Omnia proponantur lingua vulgari, et qu® eo in loco ab hominibus in ccetu intelligatur.—Harm. Conf. Sect. xv. Conf. Helv. Post. cap. χχτι. Sicut enim conciones et precationeslingua ec- clesie nota habendz sunt, ita et sacramenta noto sermone dispensanda sunt...con- sensus catholicz ecclesia hoc exigit, ut necessaria ministeria ecclesia fiant sermone vernaculo.—Ibid. p. 169. Conf. Virtemb. eap. xxv. ...contra expressum Spiritus Sancti preceptum, in ea omnia dicuntur et canuntur lingua, quam non solum populus non intelligit, sed nonnunquam ne ipsi quidem, qui ex illis cantionibus et precibus vivunt.—Ibid. p. 170. Conf. Suev. cap. xx. ...Tetinetur...missa apud nos ...servantur et usitate ceremonia fere omnes praterquam quod Latinis cantionibus admiscentur alicubi Germanic, que addita sunt ad docendum populum.... Et non modo Paulus precipit uti lingua intellecta populo in ecclesia: sed etiam ita consti- tutum est humano jure,—Ibid. p. 132. Conf. August. Pars u. De Abus. Subl. Art.11. De Missa. ]
[2 Τίσι δὲ λόγοις Kal κενοφωνίαις ὕστερον ἐν TH βίβλῳ ἀπατᾷ λέγων, μηδεὶς ζητήσῃ τὴν ἑρμηνείαν, ἀλλ᾽ ἢ μόνον ἐν τῇ εὐχῇ τάδε λεγέτω. καὶ αὐτὰ δῆθεν ἀπὸ ‘EBpaixis διαλέκτου μετενέγκας, ὡς ἀπὸ μέρους κατειλήφαμεν οὐδὲν ὄντα Ta παρ᾽ αὐτῷ φανταζόμενα.---Ερίρῃαη. Opp. Paris. 1622. Tom. 1. p. 42. Ady. Her. Lib. 1. Her. 19.]
[3 Ἄλλοι δὲ Ἑβραϊκά twa ὀνόματα ἐπιλέγουσι πρὸς τὸ μᾶλλον κατα- πληξάσθαι ποὺς τελειουμένους.---Ἰτοη. Ady. Her. Oxon. 1702. Lib. x. cap. 18, p. 90.]
[4 Illi autem (sacerdotes) qui etiam interpretari secundum textum noverint,
XXIV. | OF THE CHURCH OF ENGLAND. 243
in the Arabian language, thinking it not only unmeet, but also an unlawful thing, for the common sort of persons to under- stand their Mahometan mysteries.
The Jacobite priests® do use a tongue at their church mi- Magdeburg. nistrations and meetings which the vulgar people cannot com- Cent.12. prehend.
The divine liturgy among the Russians® is compounded Alex. Guag. partly of the Greek, and partly of the-Sclavonian language. — Mose. p. 380.
The papists will have all divine service, prayers, and sacraments, and that throughout the world, ministered only in the Latin tongue; but which few men of the common people do πο some of them holding that it is not neces- ἐπι ue sary that we understand our prayers; and that prayers’ not Ammot-p. understood of the people are acceptable to God; and all of Το ἄμε, them maintaining that he is accursed whosoever doth affirm *”°
how the mass ought to be celebrate only in the vulgar tongue*.
ARTICLE XXY. Of the Sacraments.
Sacraments, ordained of Christ, (1) be not only badges or tokens of Christian men’s profession, but rather they be (2) certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by which he doth work invisibly in us, (3) and not only quicken, but also strengthen and con-
* Si quis dixerit, Lingua tantum vulgari Missam celebrari debere, Anathema sit. Concil. Trid. Sess. 22. Can. 9. [Concil. Harduin. Tom, x. col. 129.]
peritissimi habentur: quoniam non vulgari lingua Turcica sed Arabica a Mehem- meto sunt tradita, quod nephas esse putant, si vulgari lingua interpretata descri- erentur.—Ant. Geufreus, Aul. Ture. (Latine reddita) Basil. 1577. Lib. τι. p. 44.]
[5 Sacerdotes lingua utuntur propria, quam 8161 non intelligunt.—Magdeburg. Eccl. Hist. Basil. 1560, ὅτε. Cent. xrr. cap. 5. fol. 855. ]
[56 Sacrum sive missa Sclavonica lingua apud illos peragitur intermixtis etiam aliquando cantionibus Grecis.—Guagn. de Relig. Moscoy. Spire Nemet. 1582. p. 230. ]
[7 Young children’s prayers proceeding from the instinct of God’s Spirit be acceptable: and so the voices of the like, or of other simple folk now in the church, though themselves understand not particularly what they say, be marvellous grateful to Christ.—Test. Rhem. Rhemes, 1582. Ann. Matth. xxi. 16. p. 61.]
1G-—2
244 THE CATHOLIC DOCTRINE [ART.
firm 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) Conjirmation, (6) Penance, (7) Orders, (8) Matrimony, and (9) Extreme Uncetion, are not to be accounted’ for sacraments of the gospel, being such as have grown partly of the corrupt following of the apostles, partly are states of life allowed in the scriptures ; but yet have not like nature of sacraments with Baptism and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.
(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 dam- nation, 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 towards us. 3. By the sacraments God doth quicken, strengthen, and confirm our faith in him. 4. Christ hath ordained but two sacraments in his holy gospel. 5. Confirmation, 6. Penance, 7. Orders, is no sacrament. - 8. Matrimony, 9. Extreme Unction, 10. The sacraments are not to be abused, but rightly to be used of us all. 11. All which receive the sacraments? receive not there- withal the things signified by the sacraments.
[ Compted, 1607. ] [3 Sacrament, 1607. ]
XXv. | OF THE CHURCH OF ENGLAND. 9245
Proposition I.
The sacraments ordained of Christ be 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. ὃ Of Christianity. For, as circumcision, in the old law, was Deut. x. 16,
Σ Ἂ ἃ xxxix. 6. a token how the corrupt and carnal affections of the mind Jeri. 4." should be subdued, and that the Lord requireth not so much Rem. 23.
an outward of the body, as an inward circumcision of the “9: ἴ 1: heart; so baptism telleth us, that being once dead unto sin, Rom. vi. 3 we are to live unto righteousness, that all we, which have been ~ baptized into* Jesus Christ, have been baptized into his death, &c., and must walk in newness of life, &c., for we have put eau. ii. 97. on Christ by baptism.
And as the Paschal Lamb was to the Jews a token that the flight of sin should always be fresh in memory, and that it should be celebrated, not with old leaven, neither in the 1Cor.v.s. leaven of maliciousness, but with the unleavened bread of sincerity and truth; so the participation of one loaf and of 1cor.x. 7. 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 respct.
This do the godly in all their churches, and throughout cone. Helv.
1 . 2. cap. 9, & 1. the world, both teach and testify 4. Art. Xx. August. Art. XIII. [2 Unto, 1607. ] Saxon, Art.
. . . . . . xi. [* Et quantum quidem quod attinet ad illud quod in sacramentis est precipuum,
et res ipsa, paria sunt utriusque populi (sc. Judeorum et Christianorum) sacramenta ...Utrique populo data sunt illa ut signa, adeoque obsignationes gratiz# et promis- sionum Dei, que in memoriam reducant, reparentque maxima Dei beneficia, quibus item fideles ab omnibus aliis orbis religionibus sejungerentur, &c.—Harm. Conf. Sect. xu. p. 71. Conf. Helv. Post. cap. xix. ...asserimus sacramenta non solum tesseras quasdam societatis humane: sed et gratie divine symbola esse, quibus ministri Domino (ad eum finem quem ipse promittit, offert, et eflicit) co- operantur, &c.—Ibid. p. 74. Conf. Helv. Prior. Art. xx. De usu sacramentorum docent, sacramenta instituta esse, non modo ut sint not professionis inter homines, sed multo magis, ut sint signa et testimonia voluntatis Dei erga nos, proposita ad excitandam et confirmandam fidem in his qui utuntur eis.—Ibid. p. 83. Conf. August. Art, x1. Discernunt ecclesiam a ceteris gentibus, et ritus quidam divi-
“
240 THE CATHOLIC DOCTRINE [ ART.
The adversaries unto this truth.
Ungodly therefore, and in a cursed state are they, which equal other things with the sacraments, to discern Christians Magdeburg. from pagans; so the Jacobites! imprint the sign of the cross
Eceles. His-
tor. Cent.x11.Qn their arms, foreheads, &c. to be known from Christians.
ec. 5
pouing cont, Which contemn the sacraments, as of none account; so do Aitham. the Anabaptists2.
Cone. Lo. - . .
vag. ἴο 191. There be (saith 1). Saravia*) which hold how the sacra-
. Saravia,
Def. Tract. ments were to be administered only at the first planting of the
de divers.
Ministr. era- Church by the apostles and evangelists; but do not appertain
Holinsh. Chr. untO US in these days. It was also one of Matthew Hamant’s heresies, that the sacraments are not necessary in the church of God‘.
Which think the sacraments are but only civil and ceremonial badges of an outward church: such generally be
Livws.n, all atheists and hypocrites; particularly the Messalians® and
pasem oF Family of Love, who think that for obedience sake to
Tew: magistrates the sacraments are to be received®, but are to
Ramsey’s
Confess. none effect to the perfect ones in the Family. nitus instituti, qui nominantur vsitate sacramenta, ut baptismus et coena Domini: que tamen non sunt tantum signa professionis, sed multo magis (ut vetustus dixit) signa gratia, &c.—Ilhbid. p. 84. Conf. Saxon. Art. x11. ]
[᾿ Cruces porro sibi inurunt, alii in brachiis, alii in genis, alii in fronte, ob reverentiam crucis utque a paganis sese discernant.—Magdeburg. Eccl. Hist. Basil. 1562, &c. Cent. x11. cap. 5. fol. 855. ]
[3 Eodem modo sacramenta fidelibus supervacanea judicabant: aut saltem non necessaria esse, et exiguam utilitatem habere.—Bulling. Adv. Anabapt. (Simler. Vers. Lat.) Tiguri, 1560. p. 42. b. Lib. 1. cap. 4. Horrendum dictu quantum sug- gillent pedobaptismum, Sathane traditionem, magno pietatis zelo, tradunt esse.... Dominicam ccenam evacuant, et diris modis corrumpunt.... Praterquam quod pxdo- baptismum damnant, nihil omnino tribuunt baptismo nisi quod sit christianorum nota, qua discernuntur ab gentibus, more civili, &c.—Althamer. Concil. Loe. Noremberg. 1535. Loc. cxci. pp. 211, 12.]
[? Quid enim si quis...dicat sacramenta illis initiis fuisse tantum ab apostolis et evangelistis ministranda; nec quicquam ad nostra pertinere tempora? Non desunt qui hune defendunt errorem.—Saravia, Def. Tract. de Divers. Ministr. Grad. Lond. 1594. cap. 14. p. 237.]
[* Holinsh. Chron. Lond. 1587. Vol. m1. fol. 1299.)
[5 Μεσσαλίανοι δὲ...τὸ μὲν βάπτισμα φασὶ μηδὲν ὀνεῖν ποὺς προσίοντας. -ττ’ Theodoret. Opp. Par. 1642-84. Tom. τν. p. 242. p. Her. Fab. Lib. rv. cap. 11. ταύτης ἐγένοντο τῆς αἱρέσεως ἀρχηγοὶ Aaddns τε καὶ Σάββας....οἱ τῆς μὲν ἐκκλησιαστικῆς οὐκ ἀπέστησαν κοινωνίας...οὐδὲν οὔτε ὀνίνασθαι, οὔτε λωβᾶσθαι φάσκοντες τὴν θείαν τροφὴν, περὶ ἧς ὁ δεσπότης ἔφη Χριστὸς, 6 τρώγων μου τὴν σάρκα, K.T-A.—Id. Tom. 11. p. 670. c. Eccl. Hist. Lib. rv.]
[® These references the editor has been unable to verify. ]
XXv.] OF THE CHURCH OF ENGLAND. 247
Proposition 11.
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 incom- prehensible good will to manward, yet in these days by none outward things more notably and effectually than by the sacraments. For
Of baptism saith Christ, “He that believeth and is bap- tized shall be saved.” And Peter, ‘“ Amend your lives, and be baptized every one, &c., for the remission of sins.” 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.
And of the Lord’s supper saith our Saviour Christ, touching the bread, “ This is my body, which is given, and broken for you:” and of the cup, “This is my blood of the new Testa- ment, that is shed for many, for the remission of sins.”
This truth do the purer churches of these days every-
where acknowledge’.
cap. 19, 20, 21. Bohem. cap. 11, 12, 13, Gal. Art. XXXIV. XXVIII. Belg. Art, XXXIII. XXXY. IX. Xi11. Wittemb. Art. x. x1x. Suevica, Art. XVI. XVII.
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®.
[7 See above, p. 245, note 4, and add the following: Instituit (Deus sacra- menta)....ut....propitia beneplacitaque voluntatis erga nos Dei, certa contestatio essent et confirmatio, et veritati que his significatur testimonium perhiberent.— Harm. Conf. Sect. xt. p. 78. Conf. Bohem. cap. xr. Credimus adjuncta esse verbo sacramenta amplioris confirmationis causa, nimirum ut sint gratia Dei pignora, et tessere quibus infirme et rudi fidei nostre subveniatur.—lbid. p. 81. Conf. Gall. Art. χχχιν. Credimus Deum...sacramenta nobis instituisse ut...essent divine erga nos benevolentia, donorumque ejus certissima nobis pignora, ad fidem nostram fovendam, et sustentandam comparata.—lIbid. p. 82. Conf. Belg. Art. xxxiu. ...docent sacramenta instituta esse, non modo ut sint note professionis inter homines, sed multo magis, ut sint signa et testimonia voluntatis Dei erga nos, proposita ad excitandam et confirmandam fidem in his qui utuntur eis.—Ibid. p. 83. Conf. August. Art. xu. ...Baptisma et eucharistia que apud veteres sacramenti nomen non solum ideo credimus obtinuisse, quod sint invisibilis gratie visibilia signa...sed eo etiam quod per ea Christo nos consecramus, et veluti sacramento fidei obstringa- mus.—Ibid. p. 85. Conf. Suev. Art. xvt. For the remaining references, see in the Articles, Of Baptism, and Of the Supper of the Lord. ]
[8 Si quis dixerit per ipsa nova legis sacramenta ex opere operato non conferri gratiam...anathema sit.—Concil. Harduin. Tom. x. col. 52. Cone. Trid. Sess. vit. De Sacrament. can. 8.]
Mark xvi. 16. Acts ii. 38.
Ephes. v. 25, 26, &e.
Luke xxii. 19. 1 Cor. xi. 24.
Matt. xxvi. 28
Luke xxii. 20.
Conf. Helv. 1. Art. s=xs
DO ΕΣ. ὩΣ ie August. Art.
Concil. Trid. Sess. 7. Can. 8.
Concil. Flor.
Bonavent. Lib. tv. Dist. a. 5. Gabr. Biel. Lib. rv. Dist. 1. q. 3.
Acts ii. 38.
Eph. v. 25, 26.
1 Cor. x. 16.
Conf. Helv. τ Art. XXI. & 11. cap. 10, 20, 21.
Basil. Art. vr. Boh. ec. 11, 12. Gal. Art. XXXIV.
Belg. Art. XXXII. XXXIV. August. Art. XIII. Suevica, cap. 17.
248 THE CATHOLIC DOCTRINE [arT.
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 do confer, and work salvation!, and do justify (not only signify God his good will toward us) by reason of the work done, which is the outward sacraments?.
Proposition IIT.
By the sacraments God doth quicken, strengthen, and confirm our faith in him.
The proof from God’s word.
“ Be baptized every one of you in the name of Jesus Christ for the remission of your sins, and ye shall receive the gift of the Holy Ghost,” saith St Peter.
“Christ he gave himself for the church, that he might sanctify it, and cleanse it by the washing of water through the word.”
“The cup of blessing which we bless, is it not the com- munion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ ?” saith St Paul.
The same is affirmed by the reformed churches’.
[} Nove legis septem sunt sacramenta...Quae multum a sacramentis differunt antique legis. Illa enim non causabant gratiam, sed eam solum per passionem Christi dandam esse figurabant: hac vero nostra et continent gratiam et ipsam digne suscipientibus conferunt.—Decr. Eugen. Pap. in Concil. Florent. Concil. Harduin. Paris. 1714. Tom. rx. col. 437. p.]
[3 Sed certe multo probabilius est quod Magister Hugo posuit, quod cum in illo opere operato esset professio fidei facta, quod ratione fidei conjuncte erat in illis primo et per illa (per accidens tamen) justificatio. Sed in hoc est differentia ipso- rum (sc. sacramentorum veteris legis) ad nova, quod in sacramentis nove legis quantum ad opera operata est justificatio, non tantum per accidens, sed etiam per se.—Bonavent. Opp. Mogunt. 1609. Tom. v. In Lib. Quart. Sent. Dist. 1. Quest. 5. fol. 12. Seeundo notandum...quod signum aliquod conferre gratiam, dupliciter potest intelligi. .Uno modo ex ipso signo seu sacramento; vel ut alii dicunt, ex opere operato: itaque eo ipso quod opus illud puta signum aut sacramentum exhi- betur, nisi impediat obex peccati mortalis, gratia confertur: sicque preter exhibi- tionem signi foris exhibiti non requiritur bonus motus interior in suscipiente, quo de condigno vel de congruo gratiam mereatur, sed sufficit quod suscipiens non ponat obicem.—Gab. Biel. Comment. in Sent. Brixiw, 1574. In Lib. Quart. Dist. 1. Quast. 3. p. 28. ] ,
[2. See above, p. 150, note 1, and add the following: Baptisma quidem ex in- stitutione Domini est lavacrum regenerationis quam Dominus electis suis visibili signo per ecclesia ministerium...exhibet.—Harm. Conf. Sect. xr. p. 91. Conf. Hely. Prior. Art. xx1. Sunt autem sacramenta...sacre actiones a Deo ipso insti- tuta...quibus...promissiones suas obsignat...adeoque fidem nostram Spiritu Dei in cordibus nostris operante, roborat et auget.—Ibid. Sect. x11. p. 70. Conf. Helv.
XXv. | OF THE CHURCH OF ENGLAND. 249
Howbeit this faith is not necessarily tied unto the visible signs and sacraments. Tor Without the sacraments many have lived ag died who pleased God, and are, no doubt, saved, either in respect of their own faith, (as we are to think of all the godly, both men who were born and died afore the institution of circum- cision in the wilderness, and in the time of grace, ὅσο.» yet by some extremity could not receive the seal of the covenant, and women, who afore and under the law for many years were partakers of no sacrament, and never of one sacrament,) or that be heirs of the promise. Some have faith, afore they receive any of the sacraments. So had Abraham; the Jews, unto whom Peter preached ; Rom. iv. 9, the Samaritans, the eunuch, Cornelius the centurion ; and have Acts ii. 41.
Acts viii. 12. the godly of discretion, wheresoever not yet baptized. Acts viii. 37. Acts x. 48.
Some neither afore, nor at the instant, nor yet afterward, though daily they receive the sacraments, will have faith; such are like unto Judas, Ananias and Sapphira, Simon Magus, the Jonn xiii. 26.
Acts v.
old Israelites, and the wicked Corinthians. Acts viii 13. In some the sacraments do effectually work in process of },or- x12.
time, by the help of God’s word read or preached, τ πὸ
engendereth faith: such is the state 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 Javel. Phil.
Chr. tract. 4.
the covenant: so think the Papists of infants which die un- ¢efelicit. cn. Ἷ 4 Instit. baptized . guer. Insti 16. Sect. 4,
Post. cap. x1x. Cf. Ibid. Sect. xin. p. 89. cap. xx. et Sect. χιν. p. 109. cap. xxt. Pees: ΚΞ. Credimus autem firmiter ipsummet Christum cibum esse credentium animarum ad dee. 1. cap. 3, vitam zternam, et nostras animas per veram fidem in crucifixum Christum carne et ** sanguine Christi cibari et potari.—Ibid. p. 116. Conf. Basil. Art. νι. Institnit autem et constituit ea (Deus sacramenta)...ut sicut predicatione verbi, ita etiam per sacramentorum in oculos incurrentem administrationem et mysteria horum, fidei commodaretur atque inserviretur.—l bid. Sect. x11. p. 78. Conf. Bohem. cap. xr. In the Conf, Saxon. and Conf. Suev. the statement of the Proposition is not directly corroborated. But see also the references under Arts. xxvit. vitt.] [* Ex predictis apparet quod nullus per solam fidem interiorem fuit salvatus absque aliqua protestatione exteriori per aliqua signa, que dicuntur sacramenta, nec etiam parvuli natii—Viguer. Inst. Theol. Col. Agrip. 1607. cap. xvi. De Sacram. ν. 9. p.401. ...Limbus puerorum et limbus sanctorum patrum differunt quantum ad quatuor. Primo quantum ad spem vite eterne, quia pueris decedentibus cum peccato originali non adest spes beate vite....Secundo quantum ad crimen.... Pueris
Concil. Tri- den. Sess. 7. can, 13.
Lear. Dise.
Test. Rhem. An, Gal. iii. is
Lear. Dise. pag. 3.
Test. Rhem. An. mar. p. 427.
Ibid. Annot. marg. pag. 391.
Ibid. Annot. 1 Pet. iii. 21.
250 THE CATHOLIC DOCTRINE [arT.
They are damned (though they receive the sacraments) that will net receive them after the received and approved manner of the church of Rome’.
There is no way of salvation but by faith?; hereby ex- cluding infinite souls from the kingdom of heaven which depart from this world before they do believe.
None believe but such as are baptized, say the Papists? ; as hear the word of God preached, say the puritans.
The sacraments give grace ex opere operato, and bring faith ex opere operato*.
The sacrament of baptism is cause of the salvation of infants”.
Proposition IV.
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 te manward, confirmed by some outward sign or seal instituted by himself. Which also hath been sometimes special; either to some men, and that extra-
autem est impedimentum ex parte nature et persone: et ideo eis debetur pena eternalis.—Spec. Peregr. Quest. Prim. Dec. cap. 111. Quast. v. fol. 101. See above, p. 137, note 6. The reference to Javellus the editor has been unable to verify. }
[* Si quis dixerit receptos et approbatos ecclesie catholic ritus in solemni sacramentorum administratione adhiberi consuetos aut sine peccato a ministris pro libito omitti, aut in novos alios per quemcumque ecclesiarum pastorem mutari posse; anathema sit.—Concil. Harduin. Tom. x. col. 53. Conc. Trid. Sess. vu. De Sacram. can. 13. ]
[ἢ The work referred to here, and again below, has not been found.] —
[* Here we learn that by the sacrament of Baptism also we put on Christ, which is to put on faith, hope, charity and all christian justice....And the adversaries’ evasion that it is faith which worketh in the sacrament, and not the sacrament itself, is plainly false: Baptism giving grace and faith itself to the infant that had none before.—Test. Rhem. Rhemes, 1582. Annot. Gal. iii. 27. p. 504. |
[* Our sacraments of the new law give ex opere operato that grace and justice of faith which here is commended,—Ibid. Marg. Annot. p. 391.]
[° ...infants, to whom the sacrament (of baptism) is cause of salvation.—Ibid. Annot. 1 Pet. 111. 21. p. 661. ]
XXxv. ἢ OF THE CHURCH OF ENGLAND. 251
ordinarily by things natural sometimes, as the tree of life cen. iis. was to Adam, and the rainbow to Noah; and sometimes by cen. ix.9, 13. things supernatural, as the smoking furnace was to Abraham, Gen. xv. 17, the fleece of wool to Gideon, and the dial to Hezekiah; or to Judiel Vi 87 some nation, as the sacrifices, circumcision, and the Paschal I τῇ ie 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 sacra- matt. xxviii. ments in the New Testament we find only to be baptism and Mark xvi.
the Lord’s supper. John iti. 5. . . . ets τι. v0.
This is the judgment also of the churches protestant®, —_Lukexsii.19.
1 Cor. xi. 24.
Confess. Hel- vet. r. Art,
The errors and adversaries unto this truth. XX. Batt eap. 19. Basil. Art. v. sect. 2.
In a contrary opinion are divers, and namely, aa ee XXXV.
The Jews and Turks; for they deny all the sacraments pag “Art. of the church, as we do hold them. aixcused
XII.
The Euchites’, who say, that prayer only, and not the Sueviea, art.
XVI.
sacraments, are to be used. Theodoret. The Schwenkfeldians, who contemn not only the word preached, but the sacraments also, as superfluous, depending wholly upon revelations. The Banisterians®, who think there will be a time, and Unfold. of that in this world, when we shall need no sacraments.
[© Signa, que in ecclesia Christi sacramenta vocantur, duo sunt, Baptismus et Eucharistia.—Harm. Conf. Sect. x1z. p. 74. Conf. Helv. Prior. Art. xx. Novi populi sacramenta sunt, Baptismus et Coena Dominica.—Ibid. p. 70. Conf. Helv. Post. cap. x1x. In ecclesia usurpantur eadem sacramenta videlicet Baptismus in introitu ad ecclesiam, et Coena Domini suo tempore, &c.—Ibid. p. 77. Conf. Basil. Art. v. § 2. Agnoscimus duo tantum sacramenta, toti ecclesia communia, &c.— Ibid. p. 81. Conf. Gall. Art. xxxv. Sunt vero illa (sc. sacramenta) duo duntaxat, nimirum sacramentum Baptismi et Sacre Coene Domini nostri Jesu Christi.— Ibid. p. 82. Conf. Belg. Art. xxxz11. Cf. Ibid. p. 84. Conf. Saxon. Art. x11. et Ῥ. 85. Conf. Suev. Art. xv1.]
[7 The Messalian heretics were so called. See above, pp. 86, 149: ἑκαστῷ yap φασὶν ἀνθρώπῳ τικτομένῳ παραυτίκα συνέπεσθαι δαίμονα, Kal τοῦτον εἰς Tas ἀτόπους πράξεις παραινεῖν. τοῦτον δὲ οὔτε τὸ βάπτισμα, οὔτε ἄλλο τι δύναται τῆς Ψυχῆς ἐξελάσαι, ἀλλὰ μόνη τῆς προσευχῆς ἡ évépyera.—Theod. Opp. Tom. Iv. p. 242. ν. Her. Fab. Lib. rv. cap. 11.]
[® This reference the editor has been unable to verify. ]
Howlet, Reas. 7.
Catec. Canis.
Vaux.
Test. Rhem. An. Jam. v. 24.
Concil. Trid.
Sess. 7. Can. if
Stella Cleri- eorum.
252 THE CATHOLIC DOCTRINE [ART,
The Papists, who publish,
That we leave out no less than six of the seven sacra- ments},
How there be seven sacraments of the new Testament”.
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,
That there are seven sacraments, whereof two are volun- tary, 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, confirma- tion, and orders, are but once to be taken, because they im- print 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, be- cause at their first ministration they leave in the soul no indelible character 4.
Proposition V. Confirmation is no sacrament.
Touching confirmation, the sentence and judgment of the true church is, that rightly used, as it was in the primitive church, it is no sacrament; but a part of Christian discipline, profitable for the whole church of God. For the ancient confirmation was nothing else than an examination of such as in their infancy had received the sacrament of baptism, and were then, being of good discretion, able to yield an account of their belief, and to testify with their own mouths what their
[ The second thing, which the Protestants’ service leaveth out, is no less than six of the seven sacraments which the Catholic service of God doth use.—Howlet, [i.e. Robert Persons] A Brief Discourse, &c. Douay, 1580. Reas. vir. p. 43. b.]
[2 Quot sunt sacramenta? Septem, que a Christo per Apostolos accepta con- servavit, ac fideliter dispensavit hucusque Christi sponsa et columna veritatis Eccle- sia.—Canis. Op. Catech. Colon. 1606. Sacram. Quest. 5. p. 206.
How many sacraments did Christ institute? Seven, which be expressed in the Scripture, &c.—Vaux, Catech. Antv. 1574. cap. iv. p. 60. |
[3 Si quis dixerit sacramenta nove legis non fuisse omnia a Jesu Christo Do- mino nostro instituta; aut esse plura vel pauciora quam septem: videlicet, Baptis- mum, Confirmationem, Eucharistiam, Poenitentiam, Extremam Unctionem, Ordi- nem et Matrimonium: aut etiam aliquod horum septem non esse vere et proprie sacramentum; anathema sit.—Concil. Harduin. Tom. x. col. 52. Cone. Trid. Sess. vir. De Sacram. Can. 1.]
{* There is an error in the reference, but see Catech. Conc. Trident. Rom.
1566. pp. 92, 3.]
~
XxV. | OF THE CHURCH OF ENGLAND. 253
sureties in their names had promised at their baptism: which confession being made, and a promise of perseverance in the faith by them given, the bishop by sound doctrine, grave advice, and godly exhortations, confirmed them in that good profession; and laying his hands upon them, prayed for the increase of God his gifts and graces in their minds.
The popish confirmation all churches of God with us ut- Cont. saxon.
Art. XIX.
terly do dislike, as no sacrament at all instituted by Christ®. Wittemb.
See the Pro- position im-
Errors and adversaries unto this truth. mediately precedent.
Contrariwise the synagogue of Rome teacheth that con- firmation is a sacrament, whereby the grace that was given in baptism is confirmed and made strong by the seven gifts of the Holy Ghost®.
Of which their confirmation they give us four things prin- cipally to observe; viz.
I. The substance or matter, which is holy chrism con- see Canis. Catech. cap.
fect (as they say), and made of oil-olive and balm, consecrated 4 by a bishop’.
II. The form and manner of ministering the same, con- sisting of the words of the bishop, which are, “1 sign thee with the sign of the cross, and confirm thee with the chrism
[> Notum est formulas consecrandi oleum, magicas et execrandas esse: ideo nec unctiones illa, in quibus usus est olei, tolerande sunt. Et vetustas hos ritus longe aliter exercuit quam nunc exercentur....Sed ritus Confirmationis quem nune Epi- scopi retinent, quid est nisi inanis Umbra?—Harm. Conf. Sect. xi. p. 99. Conf. Saxon. Art. xix. Non est nobis dubium quin Apostoli initio revelati et confirmati... contulerint impositione manuum admirandum donum Spiritus sancti....Sed ex per- sonali et temporali facto Apostolorum, non est absque certo mandato Dei, generale et perpetuum sacramentum in Ecclesia statuendum. Et horribile auditu est, quod Sacramentum Confirmationis (quale episcopi suffraganei solent pueris impertire) excellat dignitate sua sacramentum Baptismi.—Ibid. p- 103. Conf. Virtemb. cap. x1. De Confirm. ]
[5 In Baptismo regeneramur ad vitam: post Baptismum autem in hoe sacra- mento confirmamur ad pugnam...Nec dissentit ab eo quod Clemens testatur se ab Apostolis ipsis accepisse : cum regeneratus, inquiens, quis fuerit per aquam, postmo- dum septiformis Spiritus gratia ab Episcopo confirmetur.—Canis. Op. Catech. Colon. 1606. De Sacram. Confirm. Quest. v. p. 242. ]
[7 Que sunt necessaria ad conficiendum hoc Sacramentum (sc. Confirmationis) 1 A. Tria precipue ad hoc requiruntur: sacramenti propria materia, certa verborum forma et Minister idoneus. B. Materia ex oleo et balsamo mixta est, que ab Episcopo consecrata, sacri Chrismatis nomen jam olim obtinuit, et in hoe Sacra- mento fronti solenni ritu illinitur. C. Forma verborum hec prascripta est, Signo te signo Crucis, et confirmo te chrismate salutis, in nomine Patris et Filii et Spiri- tus Sancti. D. Minister Sacramenti hujus solus est Episcopus, ut Apostolorum exemplum forma et traditio retineantur.—Ibid, Quest. 111. pp. 237, 8.]
254 THE CATHOLIC DOCTRINE [ART.
of salvation; in the name of the Father, &c.;” and of the actions both of a godfather or godmother already confirmed, holding up the child to the bishop; and of the bishop, first crossing him which is to be confirmed on the forehead with oil, and next striking the party confirmed on the ear’.
III. The minister, who must be a bishop and none in- ferior “minister?
IV. The effect, or effects rather. For by confirmation they say, that
1. Sins are pardoned and remitted.
2. The grace of baptism is made perfect.
3. Such become men in Christ who afore were children.
4, Grace is given boldly to confess the name of Christ, and all things belonging to a Christian man.
5. The Holy Ghost is given to the full.
6. And perfect strength of the mind is attained®.
But in so teaching dangerous and very damnable doctrine do they deliver. For
Ratech, Trid. It is an error that confirmation is a sacrament, because see it hath no institution from God, which is necessary to all
and every sacrament; inasmuch as a sacrament cannot be ordained but by God only, even as the Papists themselves do confess 4,
® Nunquam erit Christianus, nisi in Confirmatione Episcopali fuerit confirmatus. De consecrat. Dist. 5. ὁ. ut jejuni.
[! Consignat illis (Episcopus) Cruce frontem, que pudoris est sedes, ut con- stanter et intrepide nomen Domini confiteantur: impingit et alapam, ut Christianam militiam invicta patientia exercendam et ornandam esse sibi perpetua memoria reti- neant.—Ibid. Quest. v. p. 242. ]
[2 Primum quidem illud proprie Confirmationi tribuitur, quod baptismi gratiam perficit. Qui enim per baptismum Christiani effecti sunt, quasi infantes modo geniti teneritatem adhue et mollitiem quandam habent, ac deinde Chrismatis sacra- mento, adversus omnes carnis mundi et diaboli impetus robustiores fiunt, et eorum animus in fide omnino confirmatur ad confitendum et glorificandum nomen Domini nostri Jesu Christi, &e.—Catech. Cone. Trid. Rom. 1566. p. 128.]
[2 Decr. Gratian. Tert. Pars, De Conseer. Dist. v. cap. 6. in Corp. Jur. Canon. Anty. 1648. p. 495 ; where, nisi confirmatione episcopali fuerit chrismatus. ]
[5 Deinceps videndum est, a quo hee sacra et divina mysteria acceperimus... Sed ea questio dificilem explicationem habere non potest. Nam cum Deus sit, qui homines justos efficiat ; ipsa vero sacramenta justitie adipiscenda mirifica quedam instrumenta sint; patet unum eundemque Deum in Christo justificationis et sacra- mentorum auctorem agnoscendum esse. Praterea, sacramenta eam vim et eflicien- tiam continent, quez ad intimam animam penetrat. Cum vero unius Dei potentiz proprium sit in corda et mentes hominum illabi; ex hoc etiam perspicitur, sacramenta a Deo ipso per Christum instituta esse——Catech. Conc. Trid. Rom. 1566. p. 93.]
XXv. | OF THE CHURCH OF ENGLAND. 255
To say that popish confirmation is grounded upon God’s word is to speak foul untruths. For in the scripture there is mention neither of the matter, that it must be chrism, and that made of oil-olive and balm, and the same consecrated of a bishop; nor of the form, that either a bishop must sign the party to be baptized with the sign of the cross, or that a godfather, &c. must be thereat; nor of the minister, that of necessity he must be a bishop that is to confirm; nor of the effects, that thereby sins are pardoned and released, and bap- tism consummated and made perfect.
It is an error to say there is any other ointment given to the strengthening of the church militant besides the Holy Ghost, 1 Joh. 11. 27.
It is an error to maintain that any bishop can give hea- venly graces to any creature.
It is an error to ascribe salvation unto chrism, and not only unto Christ.
Τὸ savoureth of Donatism to measure the dignity of the sacraments by the worthiness of the ministers.
It is an error to say that men cannot be perfect Christians without popish confirmation.
It is an error that by confirmation the Holy Ghost is given to the full.
Proposition VI. 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.
First, the matter, which they do say is partly the actions canis. ca- of the person penitent, which are sufficient contrition of his θαι id heart, perfect confession of all his sins, and that in particular with all the circumstances, as of time, place, &c., and satisfac- tion 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 Bene- dicite, to his ghostly father. The priest (say they) beareth the person of God, and is the lawful judge over the penitent ;
Conf. Helv. Il.cap 14, 19. Bohem. cap. 5
August. Art. Ἢ XT) XII Sax. Art. XVI XVII. Witt. Art. XIII. XV. Sueviec. Art. 5 Ὁ δ᾿
256 THE CATHOLIC DOCTRINE [ art.
and may both absolve from the guilt of sin and inflict a punish- ment according to the offence’. —
Thirdly, the minister, who ordinarily is the curate of every parish, but extraordinarily and in the time of extreme necessity, or by licence, is any priest. And yet some sins are 50 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, &e.
Fourthly, and last of all, the effect. Hereby, they say, the penitent sinner is purged, absolved, and made as clean from all sin as when he was newly baptized, and, besides, enriched with spiritual gifts and graces.
The consideration hereof hath moved, besides the church of England, all other churches reformed, to shew their detes- tation of this new sacrament, as having no warrant from God’s word?,
[1 Quando hoc sacramentum (sc. Poenitentie) rite accipitur, et efficaciter operatur? A. Cum is qui remissionem peccatorum implorat, tres illas partes seu actiones adhibet, contritionem, confessionem et satisfactionem ; que totam hominis ad Deum conversionem, pcenitentis oficium, et renovationem complectuntur. De quibus ita Chrysostomus: Perfecta pcenitentia cogit peccatorem omnia libenter ferre: in corde ejus contritio, in ore confessio, in opere tota humilitas. Hanc esse frugiferam poenitentiam Chrysostomus asserit, ut quibus modis Deum offendimus; offendimus autem corde, ore ac opere, iisdem reconciliemur Deo, corde quidem per contritionem, ore per confessionem, ac opere per satisfactionem.—Canis. Catech. Colon. 1606. p. 388. cap. τιν. De Poenit. Sacr. Quest. rv. Jam, quoniam nihil fideli populo notius esse debet, quam hujus sacramenti materia; docendum est, in eo maxime hoc sacramentum ab aliis differre, quod aliorum sacramentorum materia est res aliqua naturalis, vel arte effecta; sacramenti vero pcenitentiz quasi materia sunt actus pcenitentis, nempe contritio, confessio et satisfactio, ut a Tridentina Synodo declaratum est: qui quatenus in peenitente, ad integritatem sacramenti, et plenam ac perfectam peccatorum remissionem ex Dei institutione requiruntur, hac ratione partes pcenitentiz dicuntur....Sed forme etiam explicatio pastoribus preter- mittenda nou est...est autem forma, Ego te absolvo....Diligenter vero ritus etiam qui ad hoc sacramentum adhibentur, fideles observabunt....nam quem peccatorum pcenitet, is se humili ac demisso animo ad pedes sacerdotis dejicit....In sacerdote autem qui in eum legitimus judex sedet, Christi Domini personam, et potestatem veneratur.—Catech. Cone. Trid. pp. 164, 5.]
[3 Damnamus imprimis lucrosam pape de pcenitentia doctrinam, &c.—Harm, Conf. Sect. vit. p. 140. Conf. Helv. Post. cap. xiv. Sunt qui sacramenta novi populi septem numerent. Ex quibus nos peenitentiam, ordinationem ministrorum non papisticam quidem illam sed apostolicam, et matrimonium agnoscimus instituta esse Dei utilia sed non sacramenta.—Ibid. Sect. x11. p. 70. Conf. Helv. Post. cap. x1x. Preterea ita instituuntur poenitentes, ut curatores animarum suarum accedunt, et
XXvV. | OF THE CHURCH OF ENGLAND. 257
The blasphemies are outrageous, and the errors many and monstrous, comprised in this doctrine of popish penance. For neither can the matter of this their sacrament, nor the form, nor the minister, nor the effect, be drawn from the word of God.
They say penance is a sacrament, and yet can they shew no element it hath to make it a sacrament.
Their contrition is against the truth: for no man is, or can be, sufficiently contrite for his sins.
To confess all sins, and that one after another with all circumstances, unto a priest, as it is impossible, so is it never enjoined by God, nor hath ever been practised by any of God’s saints.
That any man in any measure can satisfy for his sins, it is blasphemy to say, and against the merits of Christ. And yet do the Papists teach it, as also that one man may satisfy for est. Rhem. another®. aa
An untruth is it, that any priest, bishop, or pope, hath power at his will to forgive sins; or can enjoin any punish- ment that can make an amends unto God for the least offence.
If penance purge men, and make them clean from all sin, then is there a time, and that very often in this life, when men in this life be perfect ; which tendeth greatly to the error of the Catharans, Donatists, and Pelagians.
The doctrine of the Papists, that such persons as willingly Vaux, Catec.
cap.
depart out of this world without their shrift are damned, is tech, Tid. de
Peenit.
damnable doctrine, and to be eschewed: and yet is it dispersed τον (rot
Annotat. in s 9 Matt. xii. 91, everywhere in their books‘. Hill's Quar- tron. 13. hts ὃ Reas. p. 65. coram ipsis confiteantur Deo peccato sua; nemo tamen neque jubetur, neque urge- Petrus de
tur enumerare peccata.—Ibid. Sect. vir. p. 142. Conf. Bohem. cap. v. Damnant Soto, Met et illos qui...contendunt remissionem peccatorum contingere propter dignitatem par. 4. p- 156. contritionis, dilectionis, aut aliorum operum, &c.—lIbid. pp. 147, 8. Conf. Aug. Art. xt. De confessione peccatorum docent quod absolutio privata in ecclesiis retinenda sit, quanquam in confessione non sit necessaria delictorum enumeratio.— Ibid. Art. xi. Cf. Ibid. pp. 149, 50. De Abus. Art. 11. Hic autem taxamus adversarios qui fingunt contritionem mereri remissionem peccatorum et oportere contritionem sufficientem esse.—Ibid. p. 153. Conf. Saxon. Art. xr. Cf. Ibid. p. 156. Art. xviz. Talem contritionem arbitramur quidem necessariam esse in vera poeni- tentia, quam contritionem lex Dei in homine excitare solet: sed docere eam mereri remissionem peccatorum, et esse expiationem peccatorum coram Deo existimamus ab apostolica doctrina alienum esse.—Ibid. Ὁ. 158. Conf. Virtemb. Art. xu. Cf. Ibid. p. 162. Art. xv. Nam innumeras animas illa de peccatis sacerdoti confitendis constitutio in gravem desperationem adegit, &c.—Ibid. Conf. Suev. Art. xx. ]
[3 The works of one may satisfy for another.—Test. Rhem. Rhemes, 1582. Marg. Annot. on Coloss. i. 24. p. 538. See above, p. 58, note 7.]
[ If any commit deadly sin after baptism, the only refuge is to the sacrament of
[ ROGERS. | 1
Canis. Catee.
258 THE CATHOLIC DOCTRINE [art.
Proposition VII. Orders is no sacrament.
The church of England, and of other places reformed, do acknowledge an order of making ministers in the church of God, where all things are to be done by order. But that order is a sacrament, none but disordered Papists will say: and yet they observe none order in speaking of the same; for among them
Some do make seven orders; whereof some they call inferior, and some superior: the inferior be the order, first, of porters, whose office is to keep the door, to expel the wicked, and to let in the faithful; next, exorcists, or conjurers, which have power to expel the devils; thirdly, lectors, or readers, who are to read lessons, and books in the church; and fourthly, acolytes, or candle-bearers, whose office is to bear cruets to the altar with wine and water, and to carry about candles
and tapers}.
penance: without which sacrament in act or in will, they that have committed mortal sin cannot be saved.—_Vaux, Catech. Antv. 1574. ch. 1v. p. 68.
Etenim sic statuant fideles, oportere eum, qui mortali scelere premitur, confes- sionis sacramento ad spiritualem vitam revocandum esse: quod quidem pulcherrima translatione a Domino aperte significatum videmus; cum hujus sacramenti ad- ministrandi potestatem clavem regni ccelorum appellavit. Ut enim locum aliquem ingredi nemo potest sine ejus opera cui claves commisse sunt, sic intelligimus neminem in ccelum admitti, nisi fores a sacerdotibus quorum fidei claves Dominus tradidit, aperiantur.—Catech. Concil. Trident. Rom. 1566. p. 175. |
Among all the sins against the Holy Ghost (which are commonly reckoned six) one only shall never be forgiven, that is dying without repentance wilfully, called final impenitence. Which sin he committeth that dieth with contempt of the Sacrament of Penance, obstinately refusing absolution by the church’s ministry. —Test. Rhem. Ann. Matt. xii. 31. The catholic religion teacheth confession to a priest of all deadly sins which we can remember, under pain of damnation, &c.— Hill’s Quartron of Reasons. Reason 13. p. 65.
The editor has been unable to find in the Methodus Confessionis any assertion corresponding to the statement made in the text. ]
[᾿ Quot gradus in se continet hoc sacramentum (sc. ordinis)? A. Generatim guidem minores ordines, majoresque continet: minores scilicet quatuor, Ostiariorum, Lectorum, Exorcistarum, et Acolytorum: majores vero tres, nempe Subdiaconorum, Diaconorum ac Presbyterorum,—Canis. Catech. p. 388. cap. 1v. De Ordinis Sacr. Quest. iv. An account of the different orders, and their offices, is given in the “ Testimonia’’ subjoined to this ‘‘ Questio.”” The following are the passages which seem to be referred to in the text. Ostiarii sunt qui in veteri testamento janitores templi vocabantur, &c.—Hi denique inter sanctum et iniquum discernentes, eos tantum in ecclesia qui sunt fideles recipiunt.— Habent enim in potestate tam bonos recipiendi quam rejiciendi indignos (Isidor. Hispalen. de Off. Eccl. Lib. 11. cap. 14). Erorciste. Invocant super catechumenos, vel super eos qui habent spiritum im- mundum, nomen Domini Jesu, adjurantes per eum ut egrediatur ab eis (Raban.
Xxv.] OF THE CHURCH OF ENGLAND. 259
The superior is the order of sub-deacons, deacons, and of priests. The sub-deacons are to read the epistle at service-time, to prepare necessaries for ministration, and to assist the priest in ministration. The deacon’s duty is to read the gospel, and also to assist the priest in ministration. The priest 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, anointing of the sick, and matrimony.
Others, numbering the seven sacraments, do quite overpass in silence the sacrament of order, and in place thereof mention the sacrament of priesthood, as Vaux?; of bishopdom, as Hugh the cardinal*; of archbishopdom, as W. Paris*.
These seven orders, say some papists, as Lombard‘, are iain seven sacraments; which, added to the other six, make thirteen sacraments; and are from Christ and his apostles’ time’, yea, Test. Rhem. were instituted even by Christ himself®. ΜΈΡΕΟΡ' ὉΤῈ:
Which their assertions are besides the word of God. For bute xxit in the holy Scripture
Where can it be seen, that either orders, as some, can make one, or seven sacraments; or priesthood, as others think, is a sacrament? What element hath it? what form? what promise? what institution from Christ ?
Where can any of those hideous titles of porter, exorcists,
&c., be found ascribed to any minister of the New Testament ? or the manner of their creation, or offices established ?
Maur. de Inst. Cleric. Lib. τ. c. 10). Sunt Lectores qui verbum Dei predicant, quibus dicitur, Clama, ne cesses, &c. (Id. cap. 11). Acolytws quum ordinatur.... accipiat ceroferarium cum cereo, ut sciat se ad accendenda ecclesie Juminaria mancipari. Accipiat et urceolum vacuum, ad suggerendum vinum in eucharistiam sanguinis Christi. ]
[2 This seems to be an error. Waux says: The Sacraments be these: Baptism, Confirmation, Penance, the Sacrament of the Altar, Extreme Unction, Order, and
Tarriage.—Catech. Anty. 1574. p. 60. ]
[3 These statements the editor has been unable to verify. ]
[4 Si autem queritur, quid sit quod hic vocatur ordo: sane dici potest signa- culum esse, id est sacrum quoddam, &e....et dicuntur hi ordines sacramenta, quia in eorum perceptione res sacra, id est gratia confertur, quam figurant ea, que ibi geruntur.—Lombard. Sentent. Col. Agrip. 1576. Lib. rv. Dist. 24. p. 395. ]
[® All the seven orders ancient, even from Christ and the apostles’ time.—Test. Rhem. Rhemes, 1582. Marg. Annot. p. 572. ]
[© Do this. In these words the holy sacrament of Order is instituted, because power and commission to do the principal work of priesthood is given to the apostles: that is to do that which Christ then did concerning his body: which was to make and offer his body as a sacrifice for us, and for all that have need of sacrifice, and to give it to be eaten as Christ’s body sacrificed to all faithful.—Ibid. p. 104. Annot. Luk. xxii. 19.]
17—2
Majoran. Clyp. Milit. Eccles. Lib, I. cap. 9. Lomb. Lib. Iy. Dist. 24.
Heb. xiii. 4.
Concil. Trid. Sess. 7. Can. 1
Test. Rhem. Annot. Eph. v. 32.
Catech. Vaux, & Canis.
260 THE CATHOLIC DOCTRINE [ ART.
Some Papists themselves do write! that all inferior orders are not grounded upon Scripture, but some of them come by tradition. 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,
Where is it appointed to the ministers of the New Testa- ment only to minister sacraments? or to minister more than two, viz. baptism, and the Lord’s supper ?
By what one place of Scripture have priests authority to offer sacrifice, and that for the quick and the dead also ?
Where, without extreme blasphemy, can they shew that our Saviour® Christ was a porter, an exorcist, an acolyte, &e., and not always in his church a king, a prophet, and a priest ?
Proposition VIII.
Matrimony is no sacrament.
Matrimony is a state of life holy and honourable among all men. Howbeit to say that the same is a sacrament insti- tuted, and that by Christ, as the Papists* do, we cannot be induced, and that for divers 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 Lord’s supper have.
[᾿ Minores ordines ex apostolica traditione fuisse testes sunt Ignatius, Dionysius, Clemens, et Anacletus.—Majoran. Scutum Fid. Antverp. 1589. Lib. 1. cap. 9. p. 13.]
[? Ecce de septem ecclesie gradibus breviter elocuti, quid ad quenquam per- tinent insinuavimus, cumque omnes spirituales sint et sacri, excellenter tamen canones duos tantum sacros ordines appellari censent. Diaconatus scilicet et pres- byteratus, quia hos solos primitiva ecclesia legitur habuisse, et de his solis preceptum apostoli habemus.—Lombard. Sent. Col. Agrip. 1576. Lib. rv. Dist. 24. p. 395. ]
[ἢ Saviour, omitted in 1607. ]
[* This is a great Sacrament. Marriage a great sacrament of Christ and his church prefigured in the first parents, &c.—Test. Rhem. Ann. Ephes. v. 32, Matrimony, which is a sign of the conjunction of Christ and the church his spouse is asacrament, &c.—Vaux, Catech. ch. rv. Of the Seven Sacraments, p. 85.
Qua ratione matrimonium est sacramentum? A. Quatenus ea conjunctio, que inter virum et uxorem arctissima intercedit, congruum et sacrum est signum divi- nitus institutum, quo Christi sponsi et ecclesiz sponse conjunctio sanctissima firmissimaque designatur.—Canis. Catech. p. 413. cap. τν De Matrim. Sacr. Quest. 11
For the reference to Concil. Trid. see above, p. 252, note 3.]
XXy. | OF THE CHURCH OF ENGLAND. 261
Besides, matrimony may be entered into or not, at our dis- cretion. 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 cen. ii. 94. in the time of man’s innocency ; but the sacraments of the New δα ee 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® ; all of Conf. Helv.
us opposing ourselves against the manifold adversaries of this xxxvm. &
τς, 19, 99, a sil. fo Wis truth: whereof t Banericap. Some have too highly conceived of the wedded state; $A"... Ξ = Belg. = such are the papists, when they will have it to be a sacrament, xxii Fj hale . . A t. Art. as hath been said; and such were the Vigilantian bishops§, uv. Vi i a axon. T who would take no men into the clergy except they would be x". xvi Wittemb. married first. cap. 21, 26.
Suevica, cap.
Others again too basely and badly think of matrimony, de- }) Peron. fending (some of them) how it is not meet pee That any man or woman should marry at all; such were Tyhul cont,
. . ° . . Marcion. the Gnostics’, the Marcionites’, the Tatians®, the Montanists”, Lib. ιν. piphan.
the Manichees!!, the Hieracites!*, and the Apostolics!*. a
de Heres. August.
[ἢ There is no direct condemnation of the Romish view of matrimony con- Eihant sidered as a sacrament in the places referred to.—See Harm. Conf. Sect. xir. p. 70, sqq. and Sect. xvi. p. 236, sqq. |
[5 Proh nefas, episcopos sui sceleris dicitur habere consortes; si tamen episcopi nominandi sunt, qui non ordinant diaconos, nisi prius uxores duxerint.—Hieron. Opp. Par. 1693-1706. Tom. 1v. Pars τι. col. 281. Adv. Vigilant. |
[* .--πρῶτον μὲν κοινὰς Tas ἑαυτῶν γυναῖκας éxovo..—Epiphan. Opp. Paris. 1622. p. 85. Adv. Her. Lib. 1. Tom. 11.]
[8 Teneo meum Christum, etiam in nomine sponsi, de quo Psalmus, Ipse tan- quam sponsus egrediens de thalamo suo, &c.... Qui etiam per Esaiam gaudens ad patrem, Exultet, inquit, anima mea in Domino, induit enim me...tunicam jucundi- tatis velut sponso... Nega te nunc dementissimum, Marcion. Ecce lerem tui quoque Dei impugnas: Nuptias non conjungit, conjunctas non admittit, neminem tinguit nisi coelibem aut spadonem, morti aut repudio baptisma servat.—Tertull. Opp. Lutet. 1634, p. 516. a. adv. Marcion. Lib. 1v. cap. 11. Cf. etiam, p. 528. a. |
[° Ἔγκράτειαν δὲ οὗτος (sc. Vatiavos) κηρύττει. τὸν δὲ γάμον πορνείαν καὶ φθορὰν ἡγεῖται" φάσκων μηδὲν διαλλάττειν πορνείας τὸν γώμον, ἀλλὰ τὸ αὐτὸ eivat.—Epiphan. Opp. Tom. 1. p. 391. Adv. Her. Lib. 1. Tom. 111. Her. 46.]
[1° The editor has been unable to verify this reference. |
[1 Unde nuptias sine dubitatione condemnant, et quantum in ipsis est, prohi- bent.—August. Opp. Par. 1886-8. Tom. vi11. col. 52. 8. Lib. de Her. ad Quod vult deum. cap. 46. ]
[3 Monachos tantum et monachas, et conjugia non habentes in communionem recipiunt.— Ibid. col. 53. Ὁ. cap. 47.]
[13 Τὰ ὅμοια δὲ Tots ἀνωτάτω λεγομένοις (1.6. the Encratites, Tatians and Ca-
D. August. de Heres.
In Hom. xix.
Tertul. libro de Monog.
Test. Rhem, Annot.
1 Tim. iii. 2. See more af-
terward, Art.
XXXII.
Supplieation of the Pr. of Orange unto K. Philip.
Calvin. Epist.
fol. 266, and Chronicle of France,
262 THE CATHOLIC DOCTRINE [ART.
That any man or woman should twice marry, the husband or wife being dead; of this mind were the Catharans!, Ori- gen*, and Tertullian®,
That some kind of persons should ever marry ; as namely those which have taken holy orders‘, or be of spiritual *kin- dred’; these errors the Papists do hold.
Lastly, that any person should be married but by popish priests; thinking all those men and women not lawfully mar- ried, which are coupled together by protestant ministers: and therefore have new-married such persons. So did the Papists both in the Low Countries*, and in France’.
* Petrus Lombard, Lib. rv. Dist. 42. ΒΥ spiritual kindred, which is between the party that is baptized, or confirmed, and his godfathers and godmothers, and also between the godfather or godmother, and the parents of the child so baptized, or confirmed, matrimony may not be either contracted, or continued.—Canis. Catech. cap. 4.
tharans) φρονοῦσι περί τε τοῦ γάμου Kal τῶν ἄλλων Tpayuatwyv.—Epiphan. Tom. 1. p. 506. Adv. Her. Lib. 11. Tom. 1.7
[} ...secundas nuptias non admittunt.—August. Opp. Paris. 1836-8. Tom. vit. col. 45. p. cap. 38. ]
[? Nune vero et secunda, et tertiz, et quarte nuptie, ut de pluribus taceam, reperiuntur, et non ignoramus quod tale conjugium ejiciet nos de regno Dei. Sicut enim ab ecclesiasticis dignitatibus non solum fornicatio, sed et nuptia repellunt,... sic forsitan et de ccetu primitivorum immaculatorumque ecclesia, que non habet maculam, neque rugam: ejicietur digamus, &c.—Orig. Opp. Par. 1740. Tom. 111, p- 953. In Lucam, Hom. xvit. |
[ἢ Heretici nuptias auferunt, Psychiciingerunt. Illi nec semel, isti non semel nubunt...Unum matrimonium novimus, sicut unum Deum.—Tertull. Opp. Lutet. 1634. p. 673. De Monogam. cap. 1.]
[* The apostle then by this place we now treat of neither commandeth, nor coun- selleth, nor wisheth ; nor would have bishops or priests to marry, or such only to be received as have been married: but that such an one as hath been married (so it were but once, and that to a virgin) may be made bishop or priest.—Test. Rhem. Rhemes, 1582. Ann. 1 Tim. iii. 2. p. 570.]
[° Jam de spirituali cognatione addamus, que etiam personas impedit, ut non sint legitime ad inuendas nuptias...Spiritualis proximitas est inter compatrem et commatrem : et inter eos quorum unus alterum de sacro fonte levavit vel in catechi- zatione aut confirmatione tenuit, Est etiam inter filios ejusdem hominis carnales et spirituales.—Lombard. Sent. Col. Agrip. 1576. Lib. 1v. Dist. 42. p. 43, There seems to be an error in the reference to Canisius. ]
[5 The reference has not been found. |
[7 ...nostrarum ecclesiarum matrimonia irrita habeantur, et ex iis prognati mares vel foemine inter spurios numerentur. Quid amplius? ut quos baptizavimus, alieni ab ecclesia censeantur.—Calvin. Opp. Amstelod. 1669-71. Tom. viz. Pars 2. p- 166. Epist. Bez@ Calvino. See also above, p, 236, note 2. ]
sev.) OF THE CHURCH OF ENGLAND. 263
Proposition IX. Extreme unction is no sacrament.
The Papists do take anoiling of the sick (which they call extreme unction) for a sacrament®: whereof (as they write)
The matter is oil hallowed by a bishop, wherewith the sick person is anoiled upon the eyes, ears, mouth, nose, hands, and feet®.
The form is the words which the priest speaketh, when he doth anoint the sick person in the foresaid places, saying, “ΒΥ this oil God forgive thee thy sins which thou hast com- mitted 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, in- fants, heal thee!”
The minister thereof usually is a priest, but may be any other Christian".
[8 Quod autem extreme unctioni propria sacramenti ratio conveniat, in primis explanandum est. Id vero perspicuum fiet, si verba quibus sanctus Jacobus apo- stolus hujus sacramenti legem promulgavit, attendamus. Infirmatur quis in vobis? inquit: Inducat presbyteros ecclesiew, et orent super eum, ungentes eum oleo in nomine Domini, et oratio fidei salvabit infirmum, et alleviabit eum Dominus: et si in peccatis sit, remittentur ei. Nam quod peccata condonari A postolus affirmat, in eo declarat sacramenti vim et naturam.—Catech. Conc, Trid. Rom. 1566. p. 189. De Extreme Unctionis Sacramento. |
[9 Ejus igitur elementum sive materia, quemadmodum concilia, ac precipue Tridentinum decrevit, est oleum ab episcopo consecratum, liquor scilicet non ex quavis pingui et crassa natura, sed ex olearum baccis tantummodo expressus.—Ibid. p. 190. Non sunt autem omnes corporis partes ungende, sed ew tantum, quas veluti sensuum instrumenta natura homini attribuit, oculi propter visionem, aures propter auditum, nares propter odoratum, os propter gustum vel sermonem, manus propter tactum....Ac quoniam in corporis morbis, quamvis universum corpus male affectum sit, tamen illi tantum parti curatio adhibetur, a qua, tanquam a fonte et origine, morbus manat; iccirco non totum corpus, sed ea membra, in quibus potis- simum sentiendi vis eminet, renes etiam, veluti voluptatis et libidinis sedes un- guntur; tum pedes qui nobis ingressus, et ad locum movendi principium sunt.— Ibid. pp. 192, 3.]
[09 Forma vero sacramenti est verbum, et solemnis illa precatio, quam sacerdos ad singulas unctiones adhibet, cum inquit: Per istam sanctam unctionem indulgeat tibi Deus, quidquid oculorum, sive narium, sive tactus vitio deliquisti.—Ibid. p. 190. ]
[ The author seems here to be mistaken. The Catechism allows none but priests to administer the rite. Jam vero, quis extreme unctionis minister sit, ab eodem apostolo, qui Domini legem promulgavit, didicimus: inquit enim: inducat presbyteros, quo nomine non eos significat, qui «tate provectiores sunt, quemadmodum sapienter Tridentina Synodus exposuit, aut qui in populo principem locum obtinent, sed sacerdotes, qui ab ipsis episcopis per manuum impositionem rite ordinati sunt. Sacerdoti igitur hujus sacramenti administratio commissa est.— Catech. Cone. Trid. p. 193.
Matt. xxviii. 19. Mark xvi. 16.
Matt. xxvi. 26, 27.
1 Cor. x. 16.
264 THE CATHOLIC DOCTRINE [ART.
The effect of anoiling is to purge and put away venial sins, committed by misspending of our senses; as also sins forgotten’.
In this antichristian doctrine many errors be contained. For,
In respect of the matter, the Papists make of greasy matter a spiritual ointment; whereas there is none ointment spiritual but the Holy Ghost.
In respect of the form, the only propitiator and mediator between God and man, Christ Jesus, is blasphemed, and the merit and power of his death ascribed unto greasy oil. Be- sides, Christ is not acknowledged for the only Saviour of mankind, and physician of our souls; but other physicians be called upon besides him.
In respect of the minister, they hold how any man hath power to forgive sins; which belongeth unto God alone: also, that other men, yea women (and not the ministers of the word only) may be ministers of the sacraments.
In respect of the effect, they teach us (which is utterly untrue) that neither all sins be mortal, nor that Christ hath cleansed such as be his from all their sins by his precious blood.
Proposition X.
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 he saith, ‘‘ Teach all nations, baptizing them,” &c. He that shall believe, and be baptized, shall be saved.
Touching the Lord his supper, saith our Saviour, of the bread, “ Take, eat,” &c., and of the cup, “ Drink ye all of it;” and Saint Paul, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”
[} Docebunt igitur pastores hoc sacramento gratiam tribui, qua peccata, et in primis quidem leviora, et ut communi nomine appellantur, venialia, remittit.—Ibid. p. 194.]
XXv. ] OF THE CHURCH OF ENGLAND. 265
This truth do the churches reformed by their confession Conf. Helv.
subscribe unto”. 11. cap. 20,
Bohem. cap. 11, 13. Gal. Art. xxxv. xxxvir. Belg, Art. xxxiv. xxxy. August. Art. τι. 1x. Saxon. Art. xl. xv. Wittemb. cap. 10, 19. Suevica, cap. 13, 18.
The errors and adversaries unto this truth.
Then greatly do they sin, who either do not use the Bee in.this sacraments at all, as do the Schwenkfeldians*; or minister 6 them but unto whom they list ; so is baptism of the Servetians* calv, gpist
and Anabaptists> ministered only unto elder persons, and Bieidan. com- ment. Lib.
denied unto infants; and so is the same sacrament of the v- Marcionites® ministered unto single persons, but denied unto Tertul. con-
tra Marcion.
married folks. Lib. 1. & rv.
[2 Itaque immerito nostro maximo fit quod quidam parum nos tribuere sacris symbolis putant. Sunt enim he res sancte venerandeque, &c.—Harm. Conf. Sect. xiv. p. 113. Conf. Hely. Prior. Art. xx1r. Credimus perfectissimam esse bapti- sandi formam qua Christus ipse baptisatus est, et qua baptisarunt apostoli.—Ibid. Sect. x1rr. p. 90. Conf. Helv. Post.cap. xx. Ritum, modum, vel formam ccene iJlam existimamus esse simplicissimam et prestantissimam que proxime accedit ad primam Domini institutionem, &c.—Ibid. Sect. xrv. p. 112. Conf. Helv. Post. cap. xxi. Qui igitur hee (sacramenta) contemnunt, et contumaciter apud se nihil ponderis habere sinunt, parvique facientes pro rebus levibus habent, aut alioqui contra institutionem, voluntatem et mandatum Christi abutuntur, hi universi adversus auctorem horum qui ea instituit, peccant, &c.—Ibid. Sect. x1. p. 78. Conf. Bohem, cap. x1. Cf. Ibid. Sect. xiv. p. 119. cap. xr. Itaque fanaticos illos omnes rejicimus, qui hee signa et symbola repudiant, quum Christus Dominus noster pronuntiarit, Hoe est corpus meum; et hoc poculum est sanguis meus.— Ibid. Sect. xiv. p. 122. Conf. Gall. Art. xxxvur. Itaque nos hic quidem merito omnes hominum ludificationes, et damnanda commenta (que illi sacramentis addi- derunt, et admiscuerunt) tanquam veram profanationem rejicimus, &c.—JIbid. p- 126. Conf. Belg. Art. xxxv. Admonentur etiam homines de dignitate et usu sacramenti, quantam consolationem proponat iis qui agunt poenitentiam: ut discant homines et timere Deum et credere, &c.—Ibid. p. 127. Conf. August. De Abus. Art.1. Ut igitur reverentia major sit in hujus sacramenti usu, vere caus@ insti- tutionis cogitentur, que ad publicam congregationem et ad singulorum consola- tionem pertinent.—Ibid. p. 138. Conf. Saxon. Art. xv. Nee damnandz sunt pia lectiones et precationes, que consecrationem ut vocant et dispensationem eucharistia precedere et sequi solent, sed interea non licet nobis errores, qui ad hoe sacrum imperitia magis privatorum hominum quam legitimo consensu vere catholice ecclesia, accesserunt, dissimulare, et approbare.—Ibid. p. 145. Conf. Virtemb. cap. xix. ...factum est, ut divina sacramenta...quam religiosissime reverentiaque singulari apud nos et administrentur et sumantur.—Ibid. p. 149. Conf. Suey- cap. xviit. ]
[5 See above, p. 246, note 3. ]
[* ...Et ne a fanaticis nostrorum temporum sectis abhorrere videatur (Servetus) baptismum infantium horrendis modis flagellat, et abominabilem reddere conatur.—= Calvin. Opp. Amstelod. 1669-71. Tom. vu. Pars 2. p. 73.]
[5 In hoe tempore vigebat novum doctrine genus eorum qui dicuntur Ana- baptist. Parvulorum hi damnant baptismum et rebaptisantur ipsi, et bonorum docent communionem.—Sleidan. Comment. Argentorat. 1555. Lib. vr. fol. 87.]
[5 Non tinguitur apud illum (56. Marcionem) caro, nisi virgo, nisi vidua, nisi
Cypr. Va- lera, of the Pope, &e. p. 55,
D. Humfred. In vita Juelil, MOL,
. Morison, de Deprav. Re Orig.
p- 24.
Philastrius.
Tertul. con- tra Marcion. Lib. rv.
D. Cyprian. ad Jubaian. See Art. XXIII. prop. 3.
Cone. Car- flag. 3. Can.
266 THE CATHOLIC DOCTRINE [ART.
Or do abuse them. So abused is baptism by them who baptize things without reason, yea sometimes without life, or sense : so have the Papists baptized both bells and babels; as the great bell of St John de Lateran, at Rome, by pope John the Fourteenth, who named it John, after his own name}, and the great bell of Christchurch, in Oxford, which Dr Tresham, the vice-chancellor, named Mary’; babels, as the duke of Alva’s chief standard, which he used in the Low Countries, was baptized by Pius Quintus, an. 1568, and called Margaret by the said pope*: and so the Cataphrygians baptized the dead bodies of men‘.
Again, baptism was abused by the Marcionites, when they baptized the living for the dead’, also by the Novatians®; and Papists, when they rebaptized infants afore baptized, as they termed them, by heretics’.
And so abused was the Lord’s Supper by certain heretics, condemned in a council at Carthage’, whose manner was to
ceelebs, nisi divortio baptisma mercata.—Tertull. Opp. Lutet. 1634. p. 451. p. Ady. Marcion. Lib. 1. 29, Si omnino negas permitti divortium a Christo, quomedo tu nuptias dirimis? nec conjungens marem et feminam, nec alibi conjunctos ad sacramentum baptismatis et eucharistia admittens, &c.—lIbid. p. 538. Β. Adv. Mare. Lib. 1v. 32. Cf. supra, p. 160. ]
[} He (John XIV.) it was that baptized the great bell of St John de Lateran, and gave it his name.—Cyp. Valera, Two Treatises, &c. Transl. Lond. 1600. Of the Lives of the Popes, p. 55. ]
[? Dum vero hoe scriptum legit D. Treshamo procancellaric, animus illius ut delectari videbatur cum recitantem attendit, ita vagari coepit cum magnam nolam edis Christi sonantem audivit, quam ille ut ad missam clare vocaret, ante paucos dies reparatam novo nomine donavit, et Mariam baptizavit.—Humfred. Vita Juell. Lond, 1573. pp. 80, 1.]
[° ...et anno 1568 Papa baptizat vexillum Italorum et Hispanorum, qui regi Hispaniarum militabant in Flandria, vocavitque Margaretam, que postea ut fertur vicit in acie diabolum collatis signis, &c.—Moresin. Papatus, seu Deprav. Relig. Orig. Edinburg. 1594. pp. 23, 4.]
[* Hi (Cataphryges) mortuos baptizant.—Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. 1v. col. 13.]
[° It does not appear that Tertullian speaks of baptism for the dead as a practice adopted by the Marcionites. He twice alludes to the passage in the first Epistle to the Corinthians, where baptism for the dead is mentioned. In the tract De Resurrect. Carnis, he treats it as a custom of certain heretics in the time of the apostle: but in his work against Marcion, he employs it in argument against Marcion’s denial of the resurrection of the flesh.—Tertull. Opp. Lutet. 1634. p. 594. Adv. Marc. Lib. v. cap. 10.]
[ἡ Nec nos movet, frater carissime, quod in literis tuis complexus es; Nova- tianenses rebaptizare eos, quos a nobis sollicitant—Cypr. Opp. Oxon. 1682. Epist. 73. p- 198. ]
[7 See above, p. 236, notes 2, 3.]
[® Item placuit ut corporibus defunctorum eucharistia non detur.—Concil. Harduin, Paris. 1715, Tom.1. col. 961. Cone. Carthag. 111. cap. 6. ]
Xxv.] OF THE CHURCH OF ENGLAND. 267
thrust the sacrament into the mouths of dead men; and is by ἀππὶ πεν . . . . . rac! =
tween Spai the Papists, whose guise is to use it magically, as a salve tween Span
against bodily sickness and adversity ; also to carry the same 47701004
Article τι. concerning a
about pompously and superstitiously in the open streets, to Moderation. be adored of the beholders. the Article of
Baptism, the Lord’s Sup- ae ~ per ; also Proposition XI. Article XXVITI. . ᾿ 4 Ε prop. 5. 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 Scripture, that
Some persons do receive the sacraments, and the things signified by the sacraments, which are the remission of sins, and other spiritual graces from God: and so received was the sacrament of baptism of Cornelius; and the Lord’s supper, Acts x. 47.
ee . : Matt. xxvi.
of the good disciples, and the godly Corinthians. 26, ὅσ. Some again receive the sacraments, but not the things by Acts vii. 13. onn X11. 26.
them signified: so received was baptism of Simon Magus, 1 Cor. xi 275 and the Lord’s Supper of Judas; and so receive the atheists, libertines, and impenitent persons.
And some receive not the sacraments at all, and yet are Lute xxii. partakers of the things by the sacraments signified: such a | communicant was the thief upon the cross.
This maketh us to conceive well both of those men and women, which would, and yet cannot, communicate in the public and christian assemblies, and of the children of christian parents, which depart this world unbaptized.
Furthermore, it is apparent how
Salvation is promised to such as are baptized; yet not mark xvi 16. simply in respect of their baptism, but if they do believe.
Again, St Paul saith, ‘‘ Whosoever shall eat the bread, or 1 cor. xi. 27. drink the cup of the Lord unworthily, shall be guilty of the body and blood of Christ.”
And this the purer churches every where do acknowledge®. Conf. Helv.t
Ir. cap. 19, 21. Basil. Art. v. vr. Bohem. cap.11, 13. Gal. Art. χχχιν. XXXVI. Xxxvu. Belg. Art, xxx. xxxv. August. Art. 01. x11I. Saxon. Art. x11. x1v. Wittemb. cap. 10. Suevica, cap. 17.
[ὃ In baptismo enim aqua signum est, ac res ipsa regeneratio, adoptioque in populum Dei. In eucharistia panis et vinum signa sunt. Res autem, commu- nicatio corporis Christi, parta salus, et peccatorum remissio. Que quidem perci- piuntur fide, quemadmodum signa ore corporeo. Et in ipsa re totus fructus sacramentorum est.—Harm. Conf. Sect. xm. p. 74. Conf. Helv. Prior. Art. xx. Neque vero approbamus istorum quoque doctrinam, qui docent gratiam et res
208 THE CATHOLIC DOCTRINE [ART,
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’; and
The sacraments do give grace, even because they be delivered, and received, ea opere operato?.
ArticLe XXVI.
Of the unworthiness of the ministers, which hinders not the effect of the sacraments.
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the Word and Sacraments: yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, (1) we may use their ministry, both in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such, as by faith, and rightly, do receive the sacraments ministered unto them ; which are effectual, because of Christ's institution and promise, although they be ministred by evil men.
significatas signis ita alligari et includi ut quicunque signis exterius participent, etiam internis gratie rebusque significatis participent, quales quales illi sint.—Ibid. p. 73. Conf. Helv. Post. cap. xix. Docetur et hoc, sacramenta a se vel ex sese, ex opere operato, seu externa actione sola, id est, nuda communicatione atque perceptione aut usu sui, nemini qui antea non sit intus a Spiritu Sancto vivifica- tus, &c....neque gratiam neque justificantem aut vivificantem fidem conferre.— Ibid. p. 79. Conf. Bohem. cap. xr. Sunt enim sacramenta signa ac symbola visi- bilia rerum internarum et invisibilium, per que, ceu per media Deus ipse virtute Spiritus Sancti in nobis agit.—Ibid. p. 82. Conf. Belg. Art. xxxur. Damnant igitur Pharisaicam opinionem, que obruit doctrinam de fide, nec docet fidem in usu sacramentorum requiri, que credat propter Christum nobis gratiam dari, sed fingit homines justos esse propter usum sacramentorum ex opere operato, et quidem sine bono motu utentium.—lIbid. p. 83. Conf. Aug. Art. χα, For the other references, see below, Art. xxvit. Prop. 2. and Art. xxvii. Propp. 2, 4.]
[} The water bearing up the ark from sinking, and the persons in it from drowning, was a figure of baptism, that likewise saveth the worthy receivers from everlasting perishing, &c,—Test. Rhem. Rhemes, 1582. Ann. 1 Pet. iii. 21. p. 661.]
[2 ...the sacraments give grace ex opere operato, that is, by the force and virtue of the work and word done and said in the sacrament.—Ibid, Marg. Annot. p. 357.]
ΧΧΥΙ.] OF THE CHURCH OF ENGLAND. ἡ 269
Nevertheless, it appertaineth to the discipline of the Church, that (2) enquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just gudgment 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.
Proposition I.
The effect of the word and 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 Pharisees sit- Matt. xxiti ting in Moses’ chair, and preaching Christ, though through Bhil. i 15 envy, strife, and contention, are to be heard; and many a minister the sacraments, as did the ordinary priests among the Jews, whereof very many, both afore and after that our 1 Cor. iv. I. Saviour came into the world, were most wicked men: and the best are but the ministers of God, and God’s labourers.
Also the purer churches? bear witness hereunto. Conf. Helv.
{® ...ita tamen ut virtutem et efficaciam in his omnem Domino, ministerium Helv. 11. α. ministris tantum ascribamus....Nihil enim est qui rigat, neque qui plantat, &c.— Bohem. cap. Harm. Conf. Sect. xt. pp. 42, 3. Conf. Helv. Prior. Art. xv. Cf. Ibid. p. 74. Art. xx. arate Scimus sacramenta ex institutione et per verbum Christi sanctificari, et efficacia xxx11. esse piis, tametsi offerantur ab indignis ministris—Ibid. p. 42. Conf. Helv. Post. August. Art, cap. xviue Postremo sciendum et hoc quod sacramenta nunquam destituat virtus ae ae ipsorum...sed in institutione Christi semper exercent virtutem atque efficacitatem xr. xu. suam in contestando, obsignando, confirmando, dignis quidem gratiam et salutem binges presentem, indignis autem culpam et condemnationem, sive a bono honestoque Suevica, Art. sacerdote administrentur et distribuantur, sive ab occulto peccatore.— Ibid. Sect. xu. a
p. 80, Conf, Bohem. cap. xr. Quum autem in hac vita admixti sint ecclesia multi
ViCor. 11- ἡ.
D. August.
in Psal. x.
& xxxii.
Idem contra
Petil. Lib. 1. 4
cas
Magd. Eccles. Fist. Cent. 12. cap. 5, fol. 844.
D. Cyprian. Epist. Lib. 1. Lib. ad Mag.
Ep. 6. Ibid. Epist. 4.
Origen. τῇ Matt. Tract. 1.
210 THE CATHOLIC DOCTRINE [arT.
Neither is he (whosoever) that planteth any thing, neither
he that watereth; but God that giveth the increase, saith
St Paul. Anda sign of a good spirit is it to regard not so much who speaketh or ministereth, as what is uttered and offered from God.
Errors and adversaries to this truth.
The due consideration of the premises will both settle us the more firmly in the truth, and make us the more carefully to abhor all adversaries thereof; as in old time were the Donatists and the Petilians, who taught that the sacraments are holy when they be administered by holy men, but not else!: also the Apostglics, or Henricians, who had a fancy that he was no bishop which was a wicked man’.
Among the fathers also, Cyprian and Origen were not sound in this point. For Cyprian published, that no minister could rightly baptize who was not himself endued with the Holy Ghost?; he further delivered, that whosoever do communicate with a wicked minister do sin‘.
Origen held, that in vain did any minister either bind or loose who was himself bound with the chains of sin and wickedness?.
mali et hypocrite, qui tamen societatem habent externorum signorum cum ecclesia, licet uti sacramentis, que per malos administrantur, &c.—Ibid. p. 83. Conf. August. Art. vit. Donatistas improbamus, qui finxerunt ministerium eorum qui non sunt sancti, non esse eficax.—Ilbid. Sect. x. p. 24. Conf. Saxon. Art. x1. Neque tamen eousque cujusquam (ministri) vita culpanda est, ut propterea qui Christianus est recuset audire, si quis fortasse e cathedra Mosis aut Christi (hoc est vel ex Dei lege; vel ex sacro evangelio) aliquid quod ad edificationem inservire possit, proferat.— Ibid. Sect. x1. p. 64. Conf. Suev. Art. xur1. The other references are either erro- neous, or merely inferential. ]
[1 Non enim confidunt in Domino qui tunc esse dicant sancta sacramenta si per sanctos homines dantur.—August. Opp. Paris. 1836-8. Tom. 1v. col. 87. Β. Enarr. in Psalm. x. §5. Id enim agunt isti, ut origo, radix et caput baptizati non nisi 1118 sit a quo baptizatur, &c.—Ibid. Tom. 1x. col. 344. 8. Cont. Litt. Petil. Lib. r. cap. 4.]
[2 Episcopum esse non posse, qui peccator sit.— Magdeburg. Eccl. Hist, Basil. 1560, ἕο. Cent. xu. c. 5. fol. 844. ]
[2 In hoc ipso a nobis tenentur, ut ostendamus nec baptizare omnino eos posse, qui non habeant Spiritum Sanctum.—Cyp. Opp. Oxon. 1682. Epist, 69. p. 185. It must be remembered that Cyprian is speaking here not of individual ministers in the church, but of those, who as having separated themselves from the church, were in his opinion neither endowed with spiritual gifts, nor capable of exercising a spiritual authority. |
[* Nee 5101 plebs blandiatur quasi immunis esse a contagio delicti possit, cum sacerdote peccatore communicans.—Ibid. Epist. 67. p. 172.]
[ἢ Εἰ δὲ σειραῖς τῶν ἁμαρτημάτων αὑτοῦ ἔσφικται, μάτην Kal δεσμεῖ Kal λύει. —Orig. Opp. Paris. 1740. Tom. 11. p. 531. c. Comment. in Matt. xvi. 19.]
a
XXvi.] OF THE CHURCH OF ENGLAND. 271
Such adversaries in our time be the Anabaptists, the Family of Love, the Disciplinaries (usually termed Puritans), the Sabbatarians, the Brownists, and the Papists. For
The Anabaptists® will not have the people to use the minis- Wilkinson against the
try of evil ministers; and think the service of wicked minis- Fam, Ae ters 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 HN. Evang. upright service or ceremonies of Christ but the regenerate: Ham, ch also’, that wicked men cannot teach the truth. oueL
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 Let Die of the sacraments’.
None must minister the sacraments which do not preach", Τ᾿ ΟἹ cap.
The sacrament is not a sacrament if it be not joined to pr fe...
of the
the word of God preached!!, Church, ¢. 10. It is sacrilege to separate the ministration of the word Lea". Dise. preached from the sacraments!”,
Of these men’s opinions be the Sabbatarians among us, P. B. doct. of the Sabbath,
For their doctrine is to the common people, that, unless they ?,Bo%% p. 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™.
[® Secondly (they affirm), that no man which is faulty himself can preach the truth to others.—Wilkinson’s Confutation. Lond. 1579. Art. xrv. p. 66. ]
[7 Therefore no man knoweth Christ, nor the Father, (Matth. 11. c.), nor yet the upright services or ceremonies of Christ, for to minister those-same according to the truth, but such as are evenso, (Joh. 3. a. Rom. 8. 12. a. Eph. 4. c.) renewed, or born-again through Christ (as we have declared) in their spirit and mind.— H. N. Evang. Reg. p. 52. b. cap. xxur. § 2.]
[5 The scripture affirmeth that Christ (the only truth) hath said: My kingdom is not of this world; and how can the truth be taught where the kingdom is not? And again, I pray you tell me, what ministration (that ever was true) came from other than God’s own mouth.—First Epistle of the Fam. to J. R. in the Displaying of the Fam. Lond. 1579. I. 6. 8.]
[9 The work referred to has not been found. ]
[1° See above, p. 235, notes a, ἢ. Art. xxi. Prop. 3.]
[1 Bertrand de Loque, Treatise of the Church. Translated out of French into English by T. W. Lond. 1581. cap. 10. p. 175.]
[13 See note 9.]
[3 ... Wheresoever the preaching of the word is not, or where men haye it and come not to it, there can they not sanctify the day in that manner that they should, because they want the principal part of God’s service, &ec.—Nich. Bownde, Doct. of the Sabbath. Lond. 1595. p. 172.]
RH. ο΄ Psal. exxil.
Bish. Jewel on Ag. i. Ser.
Test. Rhem. Ann, Tit. iii. 10.
Ibid. Annot. Mark ili. 13.
Matt. xxv. £6.
Matt. xviii. 9. Matt. v. 13.
Matt. xviii. 17. 1 Cor. v. 4, 5.
272 THE CATHOLIC DOCTRINE [ART,
So the Brownists: No man is to communicate (say they) where there is a blind or dumb ministry!.
The Papists do cross this truth, but after another sort. For
Pope Hildebrand decreed, and commanded, that no man should hear mass from the mouth of a priest which hath a wife?,
The Rhemists do publish how,
The sermons of heretics (and so term they all protestant ministers) must not be heard, though they preach the truth®.
Their prayers and sacraments are not acceptable to God, but are the howling of wolves‘.
Proposition IT.
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 en- dured in the church of God. For they are the evil and unpro- fitable servants ; the eyes which do offend ; the unsavoury salt ; which are carefully to be seen unto, and, if admonitions will not serve, deposed; yet orderly, and by the discipline of the church. For that God, which appointed a government for the civil state, hath also given authority unto his church to punish offenders according to the quality of their transgressions. And so may we read in the word of God.
“ Tell the church,” saith our Saviour.
“Let such a one, by the power of our Lord Jesus Christ, be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus,” saith St Paul.
[! See above, p. 185, note 5.]
[2 Jewel, Sermon on Haggai i. 2—4. Works, Vol. 11. p. 989. Park. Soc. Ed.]}
[9 Let our protestants behold themselves in this glass, and withal let them mark all other properties that old heretics ever had, and they shal] find all definitions and marks of an heretic to fall upon themselves. And therefore they must not marvel if we warn all catholic men by the words of the apostle in this place, to take heed of them, and to shun their preachings, books, conventicles, and companies.—Test. Rhem. Rhemes, 1582. Ann. Tit. iit. 10.]
{* The confession of the truth is not grateful to God proceeding from every person. The devil acknowledging our Saviour to be the Son of God, was bidden hold his peace: Peter’s confession of the same was highly allowed and rewarded. Aug. tract. 10. in Ep. Joann. Ser. 30. 31. de verb. Apostoli. Therefore neither heretics’ sermons must be heard, no, not though they preach the truth. So is it of their prayer and service, which being never so good in itself, is not acceptable to God out of their mouths, yea, it is no better than the howling of wolves. Hiero. in 7. Osee.—Ibid. Ann, Mark iii. 13.]
XXVI. | OF THE CHURCH OF ENGLAND. 273
So the neighbour churches‘. Helv. 2. ¢. 18. ᾿ 5 Bohem.cap.9. Adversaries unto this truth. aa Art.
evic.
Then deceived, and out of the way, are the Brownists ieee and Barrowists ; which are of mind, that Private persons in themselves have authority to depose BR. Hin
Psal. cxxil.
unmeet ministers, and to punish malefactors’. B. 1zs Every particular member of a church in himself hath power Baz. Discov.
to examine the manner of administering the sacraments, &c., to
call men unto repentance®, &c., to reprove the faults of the Gi® RP",
church, and to forsake that church, which will not reform her $7," ἢ faults upon any private admonition’.
For want of the due execution of discipline against persons Brown, Tract.
and Mann.
offending, and malefactors, both women may leave their 7¢MR: husbands (as some have done), and husbands their wives, and τ ® go where it is in force®. See more in Art. xxx. Prop. 1.
[* Atqui debet interim justa esse inter ministros disciplina. Inquirendum enim diligenter in doctrinam et vitam ministrorum in synodis: corripiendi sunt peccantes a senioribus, et in viam reducendi, si sunt sanabiles, aut deponendi, et velut lupi abigendi, per veros pastores a grege Dominico, si sunt incurabiles.—Harm. Conf, Sect. xr. p. 42. Conf. Helvet. Post. cap. xviit. Quod si vero ex presidibus his aliquis in peccatum aut errores labatur, aut in munere suo curando negligentior sit, is per ordinariam et legitimam ecclesiz disciplinam in viam reduci, castigarique debet. Sin vero resipiscere nolit...tum primum a muneris sui curatione...removeri, et postea e communitate ecclesia, &c.—Ibid. p. 50. Conf. Bohem. cap.rx. Ceterum quod quorundam concionatorum doctrinam aut ferre amplius non potuerimus, sed pro nostra necessitate alios in eorum locum substituerimus, &c....non alia de causa id factum est, quam quod hi yvocem Domini nostri Jesu Christi clare et fideliter, ili vero alii humanis figmentis permixtam proferrent.—Ibid. p. 65. Conf. Suev. Art. x11. There seems to be an error in the reference to the Conf. Saxon. |
[° By the vertue of which libertie and authoritie, the church of God have to trie and examine the giftes and conversation of those which should leade them, and finding them meet, to chuse them, and perceiving them afterwarde to fall to anie evill heresie in doctrine, or to looseness of life, and will not be reclaymed by dewe admonition, to depose them. Also...the church of Ged have to use their dewe admonitions, and rebukinges of offendours....And such offendours as will not hear the church and bee reformed, must feele the sworde of excommunication by the woorde of God to bee cutte of, &c.—A Treatise on Ps. 122. by R. H. 1583. fol. τ. 3.]
[δ ... Who can deny, but every particular member hath power, yea, and ought to examine the manner of administering the sacraments, as also the estate, disorder, or transgressions of the whole church, yea, and not to join in any known trans- gression with them, but rather to call them all to repentance.—Barrowe, Discov. of the False Church. 1590. p. 35. ]
[7 Ye hold it a due convincing, not only of particular persons, but also of whole churches, and such as doth cast them forth as heathen, so soon as any private man doth reprove the least error, and they forthwith do not reform the same.—Gyfford's Reply unto Barrow and Greenwood.—London, 1591, p. 97.]
[® As for the covenant here between husband and wife, we understand not the covenant which is in the communion of marriage, but that which is in the commu- nion of government. And this covenant is broken if either do seek the destruction
[ROGERS. | 1
Conf. Helv. τ. ATT. EX. ὃς 11. eap. 19, 20. Basil. Art. v. sect. 2.
Gal. Art. 22,0.9'5
Belg. Art. XXXIV. August. Art. XIII
Saxon. Art. XII.
274 THE CATHOLIC DOCTRINE [ART.
ARTICLE XXYVII. 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 ts also a sign of Regene- ration, or New-birth, whereby, as by an instrument, they that receive baptism rightly, are graffed into the church, the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed ; faith ts 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 isa 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 baptized.
Proposition 1. 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 fifth proposition of the nineteenth article aforegoing; and the same do the churches of God acknowledge’.
of other, or do persecute religion or goodness: likewise also it is broken, if by keeping together the one cannot hold the true religion through the untowardness of the other in.a wicked and false religion. And therefore in such cases a brother or a sister is not in bondage, but that the husband may depart from the wife, or the wife from the husband. 1 Cor. 7. Yet this departing is not a breach of the communion of marriage, but of that communion in government, through leaving one another for a good conscience.—A Book which sheweth the Life and Manner of all true Christians, &c. by Robert Browne. Middelburgh. 1582. § 120, note.
He accounted discipline the groundwork of the church....so far he proceedeth in reducing, that he saith, the wife ought to go away from her husband (if he will not go with her), in the case of want of this discipline.—Bredwell’s Detect. Lond, 1568, p. 122.]
[} Separat item nos Deus baptismisymbolo ab omnibus alienis religionibus et,
oa ἑ XXvI. | OF THE CHURCH OF ENGLAND. 275
Errors and adversaries unto this truth.
This declareth us to be sound Christians, and
Not Nazarenes, who were with the Jews circumcised, and Ὁ. Hieron. baptized with Ginistians and so (as Hierom? writeth of them) Auge de Ἴ
were neither Jews nor Christians. oe Not Manicheans*, which baptize not any. D, August. Not false Christians, or Marcionites*, which did baptize 1 Cor, xv.
the living for the dead. Which Marcionites also denied baptism t tra Mare. unto all married persons, and baptized none but persons single, Terul, Thi virgins, widows, and women divorced from their ‘saan!
Not Origenists®, who maintain a baptism by fire; as also Origen. in that after the resurrection of our bodies we shall have need th” of baptism. °
Not of Matthew Hamant’s opinion (that Norfolk heretic), Holinsh, Chr, which stood in it to the death, that baptism is not necessary ἢ a in the church.
Not Anabaptists’, which number baptism among things Bulling econ- 5 5 Ἰ " ra Anabap indifferent, and so to be used, or refused, at our discretion. _—_Lib. cap. 4.
Not Familists*, which say there is no true baptism but Ἡ. Ν. τ. ΕΣ only among themselves.
populis, et sibi consecrat ceu peculium.—Harm. Conf. Sect. xm. p. 90. Conf. Hely. Post. cap. xx. ...Baptismum...quo in Dei eeclesiam recipimur, et a cunctis aliis gentibus, ac peregrinis omnibus religionibus segregamur.—lIbid. p. 96. Conf. Belg. Art. χχχιν. For the other references, see above, Art. xxv. Prop. 1. ]
[3 ...inter Judzos heresis est...quos vulgo Nazarzos nuncupant, qui credunt in Christum, filium Dei...in quem et nos credimus: sed dum volunt et Judi esse et Christiani, nec Judai sunt, nec Christianii—Hieron. Opp. Paris. 1693-1706. Tom. rv. Pars τι. col. 623. Epist. ad August. 74.]
[? Quid eis prodest, Baptismum omnibus etatibus necessarium confiteri; quod Manichzi dicunt in omni etate superfluum: cum isti dicant esse in parvulis falsum, quantum ad remissionem attinet peccatorum ?—August. Opp. Paris. 1836-8. Tom. x. col. 876. p. contr. Duas Epist. Pelagian. Lib. rv. cap. 4.|
[* See above, p. 266, note 5.] [° See above, p. 261, note 8, and p. 265, note 6.]
[5 Ego puto, quod et post resurrectionem ex mortuis indigeamus sacramento eluente nos atque purgante: nemo enim absque sordibus resurgere poterit: nec ullam posse animam reperiri que universis statim vitiis careat.—Origen. Opp. Paris. 1740. Tom. m1. p. 948. a. In Lucam Hom. 14.]
[7 Statuebant pedobaptismum, magistratum, jusjurandum, esse res liberas et medias, quibus fideles suo arbitrio uti, aut non uti possint.—Bulling. adv. Anabapt. Tiguri. 1560. p. 42. Lib. 11. cap. 4.]
[8 We confess that they all, which become not grounded in this same upright faith of Jesu Christ, nor become evenso baptized...in the name of the Father, under the obedience of the love of the Father and his law;...in the name of the Son, &e.... and in the name of the Holy Ghost, &c....are no true Christians: and that they also all that boast themselves to be Christians, without this same upright faith and baptism, are doubtless false Christians, Mat. 34.a. Luk. 21. a.—H. N. First Exhor- tation. Translated out of Base-Almayne, cap. vil, ὃ 32.]
18—2
T. Aquinas, 2,21. De Ingr. Relig. p. 119.
Titus iii. 5.
See afore, Art. xxv. Prop. 11.
1 Cor. xii. 13. Acts ii. 38. Titus iii. 5.
Mark xvi. 16. Acts ii. 41, 42.
Conf. Helv.1. Art. xx. & 11. cap. 20. Bohem. cap. 12
Gal. Art. KXXV. Belg. Art. XXXIV. Augustana, Art. 1x. Saxon. Art. XIIT.
Wit emb. eap. 10. Suevica, cap. 19.
276 THE CATHOLIC DOCTRINE [ART,
Not Papists, who both baptize bells and babels, as afore hath been shewed, Art. xxv. Prop. x., and also make the vow and profession of the monachal, or life of a monk, as good a token of Christians as baptism’.
Proposition 11.
Baptism is a sign, or seal of the regeneration, or new birth, of Christians.
The proof from God’s word.
Baptism of St Paul is called the washing of the new birth, of others the sacrament of the new birth, to signify how they which rightly (as all do not) receive the same?, are ingrafted into the body of Christ, as by a seal be assured from God that their sins be pardoned, and forgiven, and themselves adopted for the children of God, confirmed in the faith, and do increase in grace, by virtue of prayer unto God.
And this is the constant doctrine of all churches protestant and reformed?.
[! The passage intended is probably this:.... Hoc etiam ex multorum Jaudabili consuetudine approbatur: qui ab infidelitate quacunque ad fidem Christi conversi, statim habitum religionis assumunt. Quis autem erit tam improbus disputator, qui audeat eis consulere, ut potius in seculo remaneant, quam in religione perceptam baptismi gratiam studeant conservare? Quis sane mentis ab hoc proposito eum impediat ne CHfistum quem per sacramentum baptismi jam induit, perfecta imita- tione induere mereatur ?—Tho. Aquin. Anty. 1612. fol. 106. Ὁ. Cont. Retrahen. ab Ingress. Relig. cap. 4.]
[3 See above, p. 267.]
[ὃ Baptisma quidem ex institutione Domini est lavacrum regenerationis quam Dominus electis suis visibili signo per ecclesi# ministerium...exhibet.-- Harm. Conf, Sect. xi. p. 91. Conf. Helv. Prior. Art. xx1. Etenim baptisari in nomine Christi est inscribi, initiari, et recipi in foedus atque familiam, adeoque in hereditatem filiorum Dei, imo jam nunc nuncupari nomine Dei, id est, appellari filium Dei, purgari item a sordibus peccatorum, et donari varia Dei gratia ad vitam novam et innocentem.—Ibid. p. 89. Conf. Helv. Post. cap. xx. ...quod (sc. sacramentum baptismi) consistit in externa ablutione que fit aqua cum invocatione nominis sancte Trinitatis...fitque ea ablutio et ad significandam et contestandam spiritualem ablutionem, et internam mundationem Sancti Spiritus, ab hereditarii peccati morbo, exterisque peccatis, quorum reatus hic remittitur et tollitur, et ad consequendum novum ortum nascendi seu regenerationem, unde sacramentum nominatur novi ortus, id est regenerationis, &c.—Ibid. pp. 92, 3. Conf. Bohem. cap. xu. ...Bap- tismus nobis testificanda nostre adoptioni datus, quoniam in eo inserimur Christi corpori, ut ejus sanguine abluti, simul etiam ipsius Spiritu ad vite sanctimoniam renovemur.—lIbid. pp. 94, 5. Conf. Gall. Art. xxxv. Suos igitur omnes jussit Dominus in nomine Patris et Filii et Spiritus Sancti pura aqua baptisari, ut signi- ficaret sanguinem Christi per Spiritum Sanctum idem prestare et efficere interne in anima quod aqua externe operatur in corporibus. Sicuti enim aqua....sordes corporis abluit, sic et sanguis Christi animam abluens, a peccatis illam emundat ;
te.
XXVIL | OF THE CHURCH OF ENGLAND. 277
The errors and adversaries unto this truth.
But no part of the true church thinketh, as did many old heretics, viz. that
The baptized of the orthodoxal ministers are to be rebap- tized, as said the Novatians‘.
Original sin is not pardoned in infants, as said the Pela- gians, because they have no such sin in them at 8115.
Only sins past, and not sins future, or not yet committed, are by baptism cleansed ; as the Messalians held®,
Being once baptized, we can no more be tempted; as thought the Jovinians: which was the error also of the Pelagians’.
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®. nosque filios ire in filios Dei regenerat.—Ibid. p. 96. Conf. Belg. Art. xxx1v. De
baptismo docent, quod necessarius sit ad salutem tanquam ceremonia a Christo instituta. Et quod per baptismum offeratur gratia Dei...et quod infantes per bap-
Cyp. ad Jub.
D. August. de pec. mer. Lib. ο. 20.
Theod. Di- mider, cap. ae Bap.
Magd. Eccles. Hist. Cent. IV. cap. 5, fol. 381.
Gerson, Traet. contra Flagel.
tismum Deo commendati recipiantur in gratiam Dei, et fiant filii Dei.—Ibid. p. 97. ἡ
Conf. August. Art.1x. Ego baptiso te: id est, ego testificor hac mersione te ablui peccatis, et recipi jam a vero Deo qui est Pater Domini nostri Jesu Christi, qui te per Filium Jesum Christum redemit, et sanctificat te Spiritu Sancto.—lbid. p. 98. Conf. Saxon. Art. x11. ...docemus eum qui baptisatur in nomine Patris, &c.... tingi spirituali chrismate, hoc est fieri membrum Christi per fidem, et donari Spiritu Sancto ut ad percipienda ccelestia, aures mentis ejus aperiantur, et oculi cordis illuminentur.—Ibid. p. 101. Conf. Virtemb. cap. x. De baptismate itaque confi- temur, id quod passim scriptura de illo predicat, eo sepeliri nos in mortem Christi, coagmentari in unum corpus, Christum induere: esse lavacrum regeneratiouis, peccata abluere, nos salvare.—Ibid. p. 104. Conf. Suev. cap. xvii. |
f4 Td enim agit illa disputatio contra cujus novitatem antiqua veritate nitendum est, ut infantes omnino superfluo baptizari videantur.—Cypr. Opp. Oxon. 1682. Epist. 73. p. 198. See above, p. 266, note 6.]
[ἢ Terrentur autem isti sententia Domini dicentis, Nisi quis natus fuerit denuo, non videbit regnum Dei. Quod cum exponeret, ait, Nisi quis renatus fuerit ex aqua et Spiritu, non intrabit in regnum celorum. Et propterea conantur parvulis non baptizatis innocenti# merito salutem ac vitam eternam tribuere ; sed quia baptizati non sunt, eos a regno ccelorum facere alienos, &c.—August. Opp. Par. 1836-8. Tom. x. col. 207. De Peccat. Mer. et Remiss. Lib. 1. cap. 20. § 26.]
[5 Ξύρου γὰρ δίκην ἀφαιρεῖται (sc. τὸ βάπτισμα) τῶν ἁμαρτημάτων τὰ πρότερα, πὴν δὲ ῥίζαν οὐκ ἐκκόπτει τῆς apaptias.—Theodoret. Opp. Lut. Par. 1642-84. Tom. rv. p. 242. p. Her. Fab. Lib. tv. cap. 11.]
[7 Non posse peccare hominem, aut a diabolo subverti, lavacro regenerationis plena fide accepto. Idem autem ascribitur Pelagio.—Magdeburg. Eccl. Hist. Basil. 1562, &c. Cent. iv. cap. 5. fol. 381. ]
[® Constat autem per experientiam in multis, quod taliter se flagellantes non curant de sacramento confessionis, vel poenitentiz# sacramentalis, dicentes, quod hee flagellatio potior est ad delendum peccata, quam quecunque confessio: immo eam equiparant nonnulli vel preponunt martyrio, &c.—Gerson. Opp. Anty. 1706, Tom. 11. col. 660. vp. Tract. contr. Sect. Flagell. |
Russia Com. weal, chap. 23, p. 98, B.
Bannister’s Errors,
Althamer. Concil. loe. Pugnan. loc. 131.
D. Thom, de sacr. Altaris,
Test. Rhem.
Ann. Gal. iii. 27.
278 THE CATHOLIC DOCTRINE [aRT,
We also condemn the opinion
Of the Russes, that there is such necessity of baptism, as that all that die without the same are damned'.
Also of the Bannisterians’, which say, that the water at baptism is not holy in respect that it is applied to an holy use; and that the ordinary and common washings among the Turks and Jews, is the same to them that baptism is to us.
Likewise of the Family of Love’, which conceive basely of this sacrament, calling it in derision, ‘‘ elementish water,” and of no better validity, or virtue, than common water.
Also the Anabaptists*, who ascribe no more unto baptism than unto any other thing civilly discerning one man from another: and say, that the sacraments of the New Testament are no instruments to raise or confirm faith.
And lastly, of the Papists who maintain, that
Baptism serveth to the putting away of original sin only ὅ,
Baptism bringeth grace, even ex opere operato®,
Proposition III.
Infants and young children, by the word of God, are to be baptized,
The proof from God's word,
Although by express terms we be not commanded to baptize young children, yet we believe they are to be baptized, and that for these, among other reasons:
1. The grace of God is universal, and pertaineth unto
[[ Russe Commonweal. Lond. 1591. chap. xxiii. p. 98. b.]
[2 This reference the editor has been unable to verify. ]
[5 H. N. Evang. Reg. p. 46. cap. xix. ὃ 5. See above, page 177, note 10.]
[4 Nihil omnino tribuunt baptismo, nisi quod sit christianorum nota qua dis- cernantur ab gentibus, more civili, sicut toga Romanos ab aliis gentibus dis- cernebat: ac civilia militariaque signa inter cives militesque discernunt: aut velut cucullus monachos ab reliquo hominum genere separat, et discriminis symbolum est....Negant sacramenta novi testamenti instrumenta esse per que fides excitetur, erigatur et confirmetur.—Althamer. Concil. Loc. Norimb. 1535. Loc. exci. p. 211.]
[5 There is apparently an error in the reference, but see Thom. Aquin. Script. Sec. in Quat, Lib. Sentent. Antv. 1612. In Lib. 1v. Dist. rv. Art. 4. fol. 115. Sicut peenitentia data est in remedium actualis, ita baptismus in remedium originalis: sed non potest aliquis salvari ab actuali mortali nisi per poenitentiam; ergo nec ab originali nisi per baptismum. ]
[° See above, p. 250, note 4.]
XXvII. | OF THE CHURCH OF ENGLAND. 279
all; therefore the sign or seal of grace is universal, and be- longeth 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 baptized.
8. Children belong unto the kingdom of heaven, and are Matt. xiii. 14. in the covenant; therefore the sign of the covenant is not to be denied them.
4, Christ gave in commandment that all should be bap- Matt. xxviii tized ; therefore young children are not to be exempted.
5. Christ hath shed his blood as well for the washing away the sins of children, as of the elder sort; therefore it is very necessary that they should be partakers of the sacrament thereof.
All christian churches allow of the baptism of infants’. cone. Helv.1.
Art. χχι. ἃ 1r. eap. 90. Bohem. eap. 12. Gall. Art. xxxv. Belg. Art. χσχχιν. August. Art.1x. Saxon. Art. x11, Wittemb. cap. 10. Sueviea, cap. 17.
_ Adversaries unto this truth. The premises declare, that They slander us which say, that all Protestants deny the wis quart. baptism of children to be necessary; and this is runagate Se Hill’s® report.
[7 Damnamus Anabaptistas qui negant baptisandos esse infantulos recens natos a fidelibus. Nam juxta doctrinam evangelicam horum est regnum Dei, et sunt in foedere Dei, &c.—Harm. Conf. Sect. x11. p. 90. Conf. Helv. Post. cap. xx. ...quo quidem sacro lavacro infantes nostros iccirco tingimus quoniam e nobis (qui popu- lus Dei sumus) genitos, e populi Dei consortio rejicere nefas est, tantum non divina voce designatos: presertim quum de eorum electione pie est presumendum. —TIbid. p. 91. Conf. Helv. Prior. Art. xxt. ἘΠΕῚ autem sacer baptismus in prima ecclesia maxima ex parte adultis...collatus fuit: docetur tamen hoc, etiam infantibus, qui et ipsi in numero populi Dei referuntur, hoc ministerio ad salutem similiter inserviri debere.—Ibid. p. 93. Conf. Bohem. cap. x1r. ...quum una cum parentibus posteritatem etiam illorum in ecclesia Deus recenseat, afirmamus infantes sanctis parentibus natos, esse ex Christi auctoritate baptisandos.—Ibid. p. 95. Conf. Gall. Art. xxxv. Nos vero eos (56. infantes) eadem ratione baptisandos et signo foederis obsignandos esse credimus, qua olim in Israele parvuli cireumcidebantur, nimirum propter easdem promissiones infantibus nostris factas—Ibid. p. 97. Conf. Bele. Art. xxxiv. ...docent...quod infantes sint baptisandi.—Ibid. Conf. August. Art. 1x. Retinemus et infantium baptismum, quia certissimum est, promissionem gratiz etiam ad infantes pertinere, et ad eos tantum qui ecclesiz inseruntur.—Ibid. p. 99. Conf. Saxon. Art. xur. Agnoscimus baptismum tam infantibus quam adultis in ecclesia, &c.—Ibid. p. 100. Conf. Virtemb. cap. x. Quum autem baptisma sit sacramentum foederis quod Deus cum suis icit, pollicitus se illorum et seminis eorum Deum ac vindicem futurum...infantibus quoque illud conferendum nostri docent, &e.—Ibid. p. 104. Conf. Suev. cap. xv]
[8 The Catholic affrmeth baptism of children to be necessary, the Protestant denieth it.—Hill’s Quartron Reason, 14. p. 70.]
280 THE CATHOLIC DOCTRINE [ART.
They err which oppugn this truth; as do many persons, but not after one and the same sort. For
D. August. Some utterly deny that infants, or young children, are to
Apost de be baptized; so did the Pelagians', the Heracleans, and the
pasceoms: Henricians®, and so do the Anabaptists, whereof said some’,
Eccles. His-
«5. “"* how baptism is the invention of pope Nicholas, and therefore
ce.
Bulling. - . . : tra Anab. Haught: others, that baptism is of the devil; so thought 41D. 1. . .
Ib. Lib. τι. ο. Melchior Hoffman‘, so also do the Swermerians’, (a sect among
Aithamer. the said Anabaptists,) the Servetians®, and the Family of Love’,
Conciliat.
Jocorum, which doth hold that none should be baptized until he be
Pug. loc. 191. post Mos. thirty years old. oe Others refuse to baptize not all, but some infants. So Bar. Dise. p. denied is baptism by the Barrowists® unto the seed of whores Gittord’s Re- and witches; by the Brownists, unto the children of open sinners; wp Sei py the Disciplinarians, unto their children which subject not themselves (as Dudly Fenner saith) unto the discipline of the church, or obey not the presbyterial decrees*. Others allow the baptism of infants, yet think those infants
not lawfully baptized which are baptized either by the now
®* Sacramentorum autem primum pro natura sua administrari debet vel infantibus, vel adultis. Infantibus autem iis, qui sunt liberi eorum, qui sunt intra. Intra autem, qui ecclesie εὐταξίᾳ se sub- jiciunt.—D. Fenner, Lib. v. Theol. cap. ult.?
[᾿ Id enim agit illa disputatio, contra cujus novitatem antiqua veritate nitendum est, ut infantes omnino superfluo baptizari videantur. Sed aperte hoc non dicitur ne tam firmata salubriter ecclesia consuetudo violatores suos ferre non possit.—August. Opp. Paris. 1836-8. Tom. x. col. 302. a. De Peccat. Mer. &c. Lib. ur. cap. 13.]
[2 Infantes non baptisandos.—Magdeburg. Eccl. Hist. Basil. 1562, &c. Cent. xi. c. 5. fol. 844.]
[5 Accusant autem nos, quod infantes nuper in lucem editos, qui ratione et intellectu carent, baptizemus, cum tamen baptismus parvulorum pontificem et diabolum authores habeat.—Bulling. Adv. Anabapt. (Simler. Vers. Lat.) Tiguri. 1560. p. 202. Ὁ. Lib. vr. cap. 1.]
[* Parvulorum baptismum ex diabolo esse, neque ulli Christiano ferendum.— Ibid. p. 65. Lib. 11. cap. 13.]
[> See above, p. 246, note 2.]
[Ὁ ...(Servetus ) baptismum infantium horrendis modis flagellat, et abominabilius reddere conatur.—Caly. Opp. Amstelod. 1669-71. Tom. vur. Pars u. p. 73. Inter Epist. et Respons. Epist. Ministr. Eccles. Bern. ]
[7 Displaying of the Family. Lond. 1579. fol. H. 7. a.]
[® All without exception or respect of person are received into, and nourished in the bosom of this church (the church of England) with the word and sacraments, ...not denying baptism to the seed even of whores and witches.—Barrowe, Discov, of the False Church. 1590. p. 9.]
[ἢ There seems to be an error in the reference. ]
XXVIL. | OF THE CHURCH OF ENGLAND. 281
ministers of the church of England; as the Brownists!? do think ; or by Protestant ministers, as the Papists are of mind, witness their rebaptizing of infants in France, and in Nether- land"; or by unpreaching ministers, as the Disciplinarian Puritans do hold!’.
And others are of opinion, that none are to be baptized which believe not first.
Hence the Anabaptists: Infants believe not; therefore be not to be baptized. Hence the Lutherans”: Infants do believe ; therefore to be baptized}.
ArticLte XXVIII. Of the Supper of the Lord.
The Supper of the Lord is not only (1) a sign of the love that Christians ought to have among themselves, one to an- other ; but rather (2) it is a sacrament of our redemption by Christ's death: insomuch that to such, as worthily and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. (38) Tran- substantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by holy writ; but it is repugnant to the plain words of scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. (4) The body of Christ is given, taken, and eaten in the Supper, only after an heavenly
Ὁ Declarent ubinam legerint, tam necessario esse copulandam ce- lestis verbi preedicationem cum administratione sacramenti, ut nisi concio habeatur, renascentium lavacro infans adspergi non possit ?— Querim. Eccl. (Lond. 1592.] p. 80. Heshus. de 600. Fr. Pontif. lo. 16.
[19 They hold it not lawful to baptize children among us.—Allison’s Plaine Confut. &c. Lond. 1590. p. 114.]
[11 The Netherlands, 1675. See above, p. 236, note 2.]
[3 See above, p. 271.]
[13 Heshusius enumerates the following among the ‘ Errores Pontificiorum:’ Docent infantes fide propria carere, et tantum in fide parentum vel ecclesie bap- tizari—Heshusius, Sexcenti Errores, &c. Francof. ad Moenum, 1585. xv1. Locus de Baptismo. p. 112.]
R. A. Con- ut. of Brow. p. 113.
See afore, Art. ΧΧΙΙΠ. Prop. 3.
See Art. XXVI. Prop.
1 Cor. x. 21. 1 Cor. xi. 20.
1 Cor. x. 16, 172
Conf. Helv. II. cap. 21. Basil. Art. νι. Bohem. eap. 13.
Belg. Art. XXXV. Saxon. Art. XIV. Suevica, cap. 18,
282 THE CATHOLIC DOCTRINE [ART.
and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith. (5) The sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.
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 sacra- ment of the Lord’s supper, is contrary to the ordinance of Christ.
Proposition I.
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 Lord’s Table, the Lord’s Supper, a Communion of the body of Christ; and they that partake thereof, though they be many, yet are but one bread, and one body.
This is the doctrine of all christian churches’.
[! Admonemur preterea celebratione ccene Dominice ut memores simus cor- poris cujus membra facti sumus, et idcireo concordes simus cum omnibus fratribus, &c.—Harm. Conf. Sect. x1v. p. 111. Conf. Helv. Post. cap. χχι. Confitemur Dominum Jesum sanctam suam ccenam instituisse ad memorandam sanctam suam passionem cum gratiarum actione ad annunciandam mortem suam, atque ad testifi- candam Christianam charitatem et unitatem cum vera fide.—Ibid. p. 116. Conf. Basil. Art. νι. Hoc enim modo (se. spirituali perceptione) Christo inserimur... atque...fit vera illa unio et communicatio Christi cum sua ecclesia: et vicissim ecclesia sancte que est spirituale corpus quoddam inter se et secum communio, de quo scribit apostolus, Unus panis est, &c.—Ibid. p. 119. Conf. Bohem. cap. xr. Usu porro hujus sacramenti accenditur in nobis flagrantissimus amor tum in Deum ipsum, tum in proximum.—Ibid. p. 126. Conf. Belg. Art.xxxy. ...Coenam Domini simul etiam voluit Dominus nervum esse publice congregationis, &c.....Vult (Deus) et ipsis ecclesia membris inter sese vinculum esse mutuae benevolentia.— Ibid. pp. 137, 8. Conf. Saxon. Art. x1v. ....a Christo servatore nostro spectatum
XXVIII. | OF THE CHURCH OF ENGLAND. 83
The errors and adversaries unto this truth.
So think not those men, who either with heretic Hamant deny the use of the Lord’s supper to be necessary, or with the Rhemists rail on it and the Protestants that use the same, calling it, “ὦ profane and detestable table,” “the cup of devils 2.”
Proposition 11.
The Lord’s supper is a sacrament of owr 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 Lord’s supper is to all Christians a sacrament of our redemption by Jesus Christ. For
«This is my blood of the new Testament, which is shed for many for the remission of sins;” “This is my body, which is given for you,” &c. ‘This cup is the new Testament in my blood, which is shed for you,” saith our Saviour.
And to such as receive the same worthily, and by faith, it is the partaking of the body and blood of Christ.
This is a truth openly both maintained and testified by the neighbour churches?. est...ut ipso pasti, in ipso et per ipsum vivamus...simusque inter nos omnes unus panis, unum corpus, qui de uno pane in sacra coena participamus.—Ibid. p. 149. Conf. Suey. cap. xvut. |
[3 ...God...acknowledgeth none to be his that is not partaker of his one only
table and sacrifice in his church: and acquitteth himself of all such as join in fellow- ship with...heretics and schismatics at their profane and detestable table. Which ...15 indeed a very sacrifice, or (as the apostle here speaketh) a table and cup of
devils, &c.—Test. Rhem. Rhemes, 1582. Ann. 1 Cor. x. 21. pp. 447, 8.] [3 Ccenam vero mysticam esse in qua Dominus corpus et sanguinem suum (id
est seipsum) suis vere ad hoc offerat, ut magis magisque vivat in illis et illi in ipso. 19
—Harm. Conf. Sect. χιν. p. 112. Conf. Helv. Prior. Art. xx11. Obsignatur item hae ecena sacra, quod revera corpus Domini pro nobis traditum, et sanguis ejus in remissionem peccatorum nostrorum effusus est, ne quid fides nostra vacillet....Ergo accipiunt fideles quod datur a ministro Domini, et edunt panem Domini ac bibunt de poculo Domini: intus interim opera Christi per Spiritum sanctum percipiunt etiam carnem et sanguinem Domini, et pascuntur his in eternam vitam.—lbid. p. 109. Conf. Helv. Post. cap. xxt. Credimus autem firmiter ipsummet Christum cibum esse credentium animarum ad vitam eternam et nostras animas per veram fidem in crucifixum Christum, carne et sanguine Christi cibari et potari.—Ibid. p- 116. Conf. Basil. Art. vr. See also above, p. 282, note 1. ...corde credimus et ore confitemur hune ccene Dominice panem esse corpus Domini Jesu Christi, pro nobis traditum: et calicem seu vinum in hoc, similiter esse sanguinem ipsius pro nobis profusum ad remissionem peccatorum, &c.—Ibid. p. 118. Conf. Bohem. cap. x1. ...affirmamus eos qui ad sacram mensam Domini puram fidem tanquam vas quoddam afferunt, vere recipere quod 101 signa testificantur, nempe corpus et
Holin. Chron. fol, 1299.
Test. Rhem. Annot. 1 Cor. x. 21.
Matt. xxvi. 28.
Luke xxii. 19, 20.
Mark xiv. 24, 1 Cor. xi. 24. 1 Cor. xi. 28, &e.
2 Cor. xiii. 5. John vi. 35.
1 Cor. x. 16, 1
Τῷ Confess. Hel- vet. 1. Art. xxir. & It. cap. 21. Basil. Art. σι. Bohem cap.
3. Gal. Art. XXXVII. Belg. Art. XXXY. August. touching the Mass, Art. 1. 111. Saxon, Art. XIv. Wittemb. cap. 19. Suevica, cap.
Leon. Rams. Conf. an. 1580.
Theodoret. Eccles. Hist.
284 THE CATHOLIC DOCTRINE [art.
Errors and adversaries to this truth.
Diversely hath this proposition been oppugned. For
Some either denying, or not acknowledging, the benefit of so heavenly a sacrament, do say, how
It is to be received only for obedience sake to the prince’s commandment, but is of none effect to the perfect ones. An opinion of the Family’s!.
It doth neither good nor hurt to the receivers, The Messalians’ error.
It doth much hurt and no good, to participate the Lord’s supper among Protestants, say the Papists®.
It is no sign assuring us that all our sins through Christ
* What can the Protestant churches afford you? &c. the Com- munion? 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, &c. Printed at Antwerp, an. 1596, by Joach. Tro. [In the Pref. to the Catholique-lyke Protestantes. ]
sanguinem Jesu Christi non minus esse cibum ac potum anime quam panis et vinum sunt corporis cibus.—Ibid. p. 121. Conf. Gall. Art. χχχνι. Ut autem panem hunce spiritualem et ccelestem Christus nobis figuraret...instituit panem et vinum, terrenum et visibilem, in corporis et sanguinis sui sacramentum. 115 vero testificatur nos quam vere accipimus et tenemus manibus nostris sacramentum, illudque ore comedimus...tam vere etiam nos fide....recipere verum corpus et verum sanguinem Christi, &c.—Ibid. p. 125. Conf. Belg. Art. xxxv. ....docentur...quod sacramentum....sit pignus quo Christus testetur se nobis prestare promissa, et quod promissiones ad nos pertineant, quod Christus exhibeat nobis corpus suum, ut testetur se in nobis efficacem esse tanquam in membris suis: exhibeat sanguinem, ut testetur nos ablui sanguine suo.—Ibid. p. 131. Conf. August. De Abus. Art. 1. Docentur etiam homines...in hac communione vere et substantialiter adesse Chris- tum, et vere exhiberi sumentibus corpus et sanguinem Christi: Christum testari quod sit in eis, et faciat eos 5101 membra, et quod abluerit eos sanguine suo, &c.— Ibid. p. 189. Conf. Saxon. Art. χιν. Etsi eucharistia juxta institutionem Christi ita celebratur ut in ea annuntietur mors Christi et dispensetur ecclesia sacramentum corporis et sanguinis Christi, recte vocatur applicatio meriti passionis Christi, his videlicet, qui sacramentum sumunt.—Ibid. p. 145. Conf. Virtemb. cap. xrx. ...non minus hodie quam in novissima illa ccena omnibus qui inter illius discipulos ex animo nomen dederunt, quum hanc ccenam, ut ipse instituit, repetunt, verum suum corpus, verumque suum sanguinem vere edendum et bibendum in cibum potumque animarum, quo 111: in wternam vitam alantur, dare per sacramenta dignatur.— Ibid. p. 149. Conf. Suev. cap. xvur. |
[᾿ This reference the editor has been unable to verify. ]
[3..-οὐδὲν οὔτε ὀνίνασθαι, οὔτε λωβᾶσθαι φάσκοντες τὴν θείαν τροφὴν, περὶ ἧς ὁ δεσπότης ἔφη Χριστὸς, ὁ τρώγων μου τὴν σάρκα K.T.\.—Theodoret. Opp, Lut. Par. 1642-84, Tom. mr. p. 670. ν. Eccl. Hist. Lib. τν. cap. 10.]
XXVIII. | OF THE CHURCH OF ENGLAND. 285
are pardoned. For only venial and mortal sins are thereby remitted’, and we must always doubt of the forgiveness of our sins‘, say the same Papists.
Others do teach, that
It can profit such as have no faith, as babes and infants? ; in which errors be the Russians; yea, the dead bodies of men®,
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.
Proposition III.
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
“41 will not drink henceforth of this fruit of the vine,” saith our Saviour Christ. Which fruit had it really been either. the blood, or, by way of concomitance, the very body and blood of Jesus Christ, then our Lord had eaten himself; which is not only blasphemous to be spoken, but also impos- sible 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.
«The heaven must contain Jesus Christ until the time that all things be restored,” saith St Peter. If Christ there-
[2 Remitti vero eucharistia, et condonari leviora peccata, que venalia dici solent, non est quod dubitari debeat.—Catech. Cone. Trid. Rom. 1566. p. 149.]
[2 Nemini tamen fiduciam et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti vel dimissa esse dicendum est, &c.— Concil. Harduin. Paris. 1714. Tom. x. col. 36. Conc. Trid. Sess. vi. cap. 9.]
[° Pueros qui septem annos transigerunt ad sacramentum admittunt.—Guag. Rel. Moscov. Spire Nemet. 1582. p. 268. But perhaps the reference should rather be to Faber. Rel. Mose. p. 183, of the same volume. Unicum est quod a nobis sane probari non potest...quod pueris vixdum tres annos natis, eucharistiz sacra- mentum prebent. |
[° See above, p. 266, note 8.]
Catec. Trid. Concil. Trid. Sess. 6, cap. 9.
ee Guag. de Relig. Mose. p. 268. Conceil. Carthag. 3. Can. 6.
Matt. xxvi. 29.
Mark xiv. 25.
Gen. ix. 4. Lev. xvii. 14.
Acts iii. 21.
1 Cor. xi. 90.
Conf. Helv. 1. ATC. SUKI.
& τι. cap. 21. Basil. Art. vr. Bohem. ec. 13. Wittemb. ec. 19.
Concil. Trid. Sess. 13, Can. 2.
286 THE CATHOLIC DOCTRINE [ART,
fore corporally, according to his humanity, be in heaven, then 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 shew the Lord’s death till he come;” saith St Paul. There- fore he is not come; which he must be, being under the forms of bread and wine.
Transubstantiation besides overthroweth the nature of the sacrament. For where there is no element there can be no sacrament. Because God’s word coming unto the element maketh a sacrament.
Finally, it hath been the occasion of much superstition and idolatry. For from hence proceeded the reservation of the transubstantiated bread for sundry superstitious purposes: hence the adoration of the bread, even as God himself, and that both of priest and people: hence the carrying about, in pompous procession, of the wafer-god; and hence the popish feast called Corpus Christi day.
The right consideration hereof hath moved all the churches reformed to shew their detestation hereof, both by their sermons and writings!
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”.
[1 Non quod pani et vino corpus et sanguis Domini vel naturaliter uniantur, vel hic localiter includantur, vel ulla hae carnali presentia statuantur, &c.—Harm. Conf. Sect. xiv. p. 112. Conf. Helv. Prior. Art. xxm. Ergo corpus Domini et sanguinem ejus cum pane et vino non ita conjungimus, ut panem ipsum dicamus esse corpus Christi, nisi ratione sacramentali, aut sub pane corporaliter latitare corpus Christi, ut etiam sub speciebus panis adorari debeat, aut quicunque signum percipiat, idem et rem percipiat ipsam.—Ibid. p. 111. Conf. Helv. Post. cap. xxx. ---In coena Domini (in qua nobis cum pane et vino Domini, verum corpus et verus sanguis Christi per ministrum ecclesize prefiguratur et offertur) panis et vinum manet.—Ibid. p. 116. Conf. Basil. Art. vi. ...docetur amplius, etiamsi panis sit corpus Christi de institutione ipsius et vinum sanguis hujus sit, neutrum tamen horum naturam suam exuere, aut substantiam mutare aut amittere; sed panem verum panem, et vinum verum vinum esse et manere.—Ibid. p, 118. Conf. Bohem. cap. ΧΙ. ...quum de pane dicitur, Hoc est corpus meum, non est necesse ut sub- stantia panis mutetur in substantiam corporis Christi, sed ad veritatem sacramenti sufficit quod corpus Christi vere sit cum pane presens, atque adeo necessitas ipsa veritatis sacramenti exigere videtur, ut cum vera presentia corporis Christi verus panis maneat.—Ibid. p. 144. Conf. Virtemb. cap. xix. ]
[? Si quis dixerit in sacrosancto eucharistia sacramento remanere substantiam panis et vini, una cum corpore et sanguine Domini nostri Jesus Christi, negaveritque
XXVIII. | OF THE CHURCH OF ENGLAND. 287
Substantially and really the body and blood, together ‘est. Rhem. with the soul and divinity of our Lord Jesus Christ, and **¥-%6. therefore whole Christ, is contained in the Sacrament Eucharistical’.
Under each kind, and under every part of each kind Concit. rvia.
Sess.13,can.3.
severally, whole Christ is comprised‘. VauxCat.c.4. After the consecration in the wonderful sacrament of the Eucharist the body and blood of our Lord Jesus Christ is 3 cone. ria.
Sess. 13, can.
and that not only in the use, while it is taken, but afore also, «. and after in the hosts, or consecrated pieces, reserved or remaining after the communion®. In the holy sacrament, Christ, the only-begotten Son of concit. Tria. God, is to be adored with the very worship of Latria®. a Marcus also, that detestable heretic, held, that the wine gpipnan. of the Lord’s supper was converted into blood’. ner
mirabilem illam et singularem conversionem totius substantia panis in corpus, et totius substantiz vini in sanguinem, manentibus dumtaxat speciebus panis et vini; quam quidem conversionem catholica ecclesia aptissime transubstantiationem ap- pellat; anathema sit.—Concil. Harduin. Tom. x. col. 83. Conc. Trid. Sess. Χαμ. De Kuch. Sacram. can. 2. ]
[5 ...though now not only in heaven, but also in the sacrament he (Christ) be indeed per concomitantiam (as the church calleth it, that is by sequel of all his parts to each other) whole, alive, and immortal, &c.—Test. Rhem. Rhemes, 1582. Ann. Matt. xxvi. 26. p. 79.]
[* Si quis negaverit in venerabili sacramento eucharistie sub unaquaque specie, et sub singulis cujusque speciei partibus, separatione facta, totum Christum con- tineri; anathema sit.—Cone. Trid. Sess. x11, can. 3.
Vaux, Catechism. Antv. 1574. chap. iv. p. 75. See below, p. 289, note b.]
[° Si quis dixerit, peracta consecratione, in admirabili eucharistiz sacramento non esse corpus et sanguinem Domini nostri Jesu Christi; sed tantum in usu dum sumitur, non autem ante vel post: et in hostiis, seu particulis consecratis, qu post communionem reservantur vel supersunt, non remanere verum corpus Domini; anathema sit—Cone. Trid. Sess. x1. can. 4.]
[° Si quis dixerit in sancto eucharistia sacramento Christum unigenitum Dei filium non esse cultu latrie, etiam externo, adorandum...... anathema sit.—Ibid. can. 6.]
[7 Φασὶ yep πρία ποτήρια λευκῆς ὑάλου Tap’ αὐτοῖς ἑτοιμάζεσθαι, κεκραμένα λευκῷ οἴνῳ. καὶ ἐν τῇ ἐπιτελουμένῃ παρ᾽ αὐτοῦ ἐπωδῇ τῇ νομιζομένῃ εὐχαριστίᾳ μεταβάλλεσθαι εὐθὺς, τὸ μὲν ἐρυθρὸν ὡς αἷμα, τὸ δὲ πορφύρεον, τὸ δὲ κυάνεον .---- Epiphan, Opp. Paris. 1622. Tom. 1. p, 299, Adv. Her. Lib. 1. Tom. m1. Her. 34.]
---
CT
1 Pet. i. 23.
John vi. 51.
John vi. 35.
Conf. Helv. τ. Art. xxi. ἃ Ir. ΟΣ 21. Basil. Art. vi.
Bohem. ec. 13. Gal. Art. XXXVL Belg. Art. XV.
bo w) oe)
THE CATHOLIC DOCTRINE [ART.
Proposition IV.
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.
The life carnal and corporal is common to all men, good and bad, and is maintained and preserved by earthly and corruptible bread, common also to all and every man. The life spiritual is peculiar only to God’s elect, and is cherished by the bread of life which came down from heaven, which is Jesus Christ, who nourisheth and sustaineth the spiritual life of Christians, being received of them by faith.
Which spiritual bread, that he might the better represent, he hath instituted earthly and visible bread and wine, for a sacrament of his body and blood. Whereby he doth testify, that as verily as we receive the bread with the hands, and chew the same with the teeth and tongue, to the nourishing of this life temporal, even so by faith (which is in place of hands and mouth to the soul) we verily receive the true body, and the true blood of Christ, our only Saviour, to the cherish- ing of the spiritual life in our souls.
And herein there is a goodly consent with the most of the reformed churches and us}.
[} ...sed quod panis et vinum ex institutione Domini symbola sint, quibus ab ipso Domino per ecclesia ministerium vera corporis et sanguinis ejus communica- tio non in periturum ventris cibum, sed in ewterne vite alimoniam exhibeatur.— Harm. Conf. Sect. xiv. p. 118. Conf. Helv. Prior. Art. xxi. Est et spiritualis manducatio corporis Christi, non ea quidem, qua existimemus cibum ipsum mutari in Spiritum, sed qua, manente in sua essentia et proprietate corpore et sanguine Domini ea nobis communicantur spiritualiter, utique non corporali modo, sed spirituali, per Spiritum Sanctum, &c,—Ibid. p. 109. Conf. Helv. Post. cap. xxr. ...In coena Domini (in qua nobis cum pane et vino Domini, verum corpus et verus sanguis Christi, per ministrum ecclesiz prefiguratur et offertur) panis et vinum manet. Credimus autem firmiter ipsummet Christum cibum esse credentium ani- marum, &c.—Ibid. p. 116. Conf, Basil. Art. vr. Et quanquam utrique (se. boni et mali) verum sacramentum et hanc veritatem ejus sacramentaliter, et externo modo accipiunt, credentes tamen soli spiritualiter, atque ita cum salute sua acci- piunt; absque qua spirituali perceptione, nulla in usu sacramentali digna fit per- ceptio.—Ibid. p. 119. Conf. Bohem. cap. x11. Quamvis enim nunc sit (Christus) in ccelis...credimus tamen eum arcana et incomprehensibili Spiritus sui virtute nos
ΧΧΥυπι.] OF THE CHURCH OF ENGLAND. 289
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 Synusiasts, or Ubiquitaries*, which think the body of Christ so is present in the supper, as his said body, with bread and wine, by one and the same mouth, at one and the same time, of all and every communicant, is eaten corporally and received into the belly.
The Metusiasts and Papists®, which believe the substance of bread and wine is so changed into the substance of Christ his body, as nothing remaineth but the real body of Christ, besides the accidents of bread and wine.
The Symbolists, Figurists, and Significatists, who are of opinion that the faithful at the Lord’s supper do receive nothing but naked and bare signs.
® Aliqui perovoiacw fugimus, sed in cognatum delabimur συνουσί- aow, pani et vino substantiam equidem relinquendo, sed corporale Christi corpus ita coaduniendo, ut substantia substantiam vel localiter, vel definitive, vel repletive, vel omnibus istis modis simul contineat : quod ipsum profecto nil est aliud, quam Transubstantiationis quoddam quasi involucrum, &c.—Jezler De Diutur. bell. Euchar. [Tigur. 1584] Ῥ- 18: δ:
> After consecration there is neither bread nor wine left in this sacrament, saith Vaux in his Catech. By virtue of the words of consecration the substance of bread is turned and changed into the very body of Christ; and the substance of wine is turned into the blood of Christ, the Holy Ghost working by a divine power, 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 and eyery part thereof, being separated, Christ is wholly.—Canis. Catech. ὁ. 42. Romanenses introduxerunt μετουσίασιν, vos (Lutherani) συνουσίασιν, ejus sororem, et plurimorum errorum matrem, πανταχό- rnra.—Jdezler. De Diutur. bell. Euchar. [ut supra] p. 31. Ὁ.
nutrire et vivificare sui corporis et sanguinis substantia per fidem™ apprehensa. Dicimus autem hoc spiritualiter fieri, &c.—Ibid. p. 121. Conf. Gall. Art. xxxvr. Ceterum nequaquam erraverimus dicentes, id quod comeditur esse ipsissimum Christi corpus naturale et id quod bibitur, verum ipsius sanguinem, At instru- mentum, seu medium quo hee comedimus et bibimus, non est os corporeum, sed spiritus ipse noster, idque per fidem. Christus itaque semper ad dexteram Patris in ccelis residet, nec ideo minus se nobis per fidem communicat. Porro hee ccena mensa est spiritualis, &c.—Ibid. p. 126. Conf. Belg. Art. xxxv.]
[53 This should be Vaux, Catech. Anty. 1574. ch. iv. p. 75, where the words are found. ]
19
[ ROGERS. |
290 THE CATHOLIC DOCTRINE [ ART.
Proposition V.
To reserve, carry about, lift wp, or worship the Sacrament of the Lord’s Supper, is contrary to the ordinance of Christ.
The proof from God’s word. Matt. xvi. The true and lawful use of this sacrament hath been afore
26.
Mark xiv. 22. set down; and therefore it may suffice us to be remembered, eee 16. how the Lord’s supper was ordained that the bread should Aen only! be broken, and eaten, the cup should only be given, and
Matt. xxvi.
27. x xiv.93, drunken; and all this done in remembrance of Christ. Luke xxii. 17.
1 Cor. xi. 25. And so also testify the churches reformed’.
Lukexxii. 19.
1 Cor. xi. 24, 25. Conf. Helv. 1. cap. 21. Basil. Art. vi. Bohem. cap. 13. August. de Missa, Art. 1. Saxon. Art. x1v. Wittemb. cap. 19.
Adversaries unto this truth.
Concil, Tria. But, contrary to the institution of Christ, the Papists abuse io. thie holy sacrament. For Ibid. Can. 6. They reserve the same; and not only so, but take it to be
a catholic, a pious, and a necessary custom, so to reserve it*. | And besides, they think every piece and particle of the sacra- ment so reserved is the very body of Christ‘.
[} Not only, 1607.]
[2 Corpus Christi in ccelis est, ad dexteram Patris. Sursum ergo elevanda sunt corda, et non defigenda in panem, nec adorandus Dominus in pane.—Harm. Conf. Sect. xiv. p. 111. Conf. Helv. Post. cap. xx1. Non includimus autem naturale, yerum et substantiale corpus Christi...in Domini panem et potum. Itaque nec adoramus Christum in signis panis et vini...sed in ccelis, &c.—Ibid. p. 117. Conf. Basil. Art. vt. Ita igitur...corpus et sanguis Domini nostri Jesu Christi distribui tantum, et a fidelibus...percipi debet, non autem sacrificari, aut proponi aut vene- rationis causa attolli, monstrarique et asservari aut circumferri debet.—Ibid. p. 119. Conf. Bohem. cap. x1. Hic honos sacrificii Christi non debet transferri in opus Sacerdotis.....Institutione coene Domini, non mandat Christus ut offerant sacer- dotes pro aliis vivis ac mortuis. Qua igitur auctoritate hic cultus tanquam oblatio pro peccatis sine mandato Dei in ecclesia institutus est?—Ibid. p. 129. Conf. August. Pars. De Abus. Art. τ. Quum autem hee omnia manifeste sint impia, facere oblationem, ut loquuntur, ut mereatur vivis et mortuis...horribiliter peccant qui hee scelera retinent et defendunt....Est et manifesta profanatio, partem Coene Domini circumgestare et adorare, &c.—Ibid. p. 141. Conf. Saxon. Art. σιν. ...Alius error est quod Eucharistia sit tale sacrificium, quod debeat jugiter in Ecclesia, ad expianda peccata vivorum et mortuorum, &c....offerri...Alius error est, quod una pars Eucharistie soleat in singularem cultum Dei circumgestari, et reponi.—Ibid. pp. 146, 8, Conf. Virtemb. cap. χιχ.]
[3 Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut eam seculum etiam Niceni concilii agnoverit. Porro deferri ipsam sacram Eucha- ristiam ad infirmos, et in hunc usum diligenter in ecclesiis conservari, preterquam quod cum summa equitate et ratione conjunctum est, tum multis in conciliis pra- ceptum invenitur, et vetustissimo Catholice LEcclesiw more est observatum.— Concil. Harduin. Tom. x. col. 81. Conc. Trid. Sess. x111. cap. 6.]
[* See above, p. 287, note 5.]
XXvul. | OF THE CHURCH OF ENGLAND. 291
They carry it about, both unto sick folks; hence saith Festiva,
the Festival, “ As often as any man seeth that body at mass, fol 10. αν or borne about to the sick, he shall kneel down devoutly, and
say his Pater noster, or some other good prayer in worship of
his sovereign Lord5.”
And also through cities and towns. For whensoever the pope goeth any journey, the sacramental bread is carried be- fore him on an ambling jennet; as the Persian kings have before them carried their Orsmada, or holy *fire®.
In Spain, even at this day, in the time of the peace be- Actofthe tween the two mighty kings of Great Britain and Spain, those 47701604, ο Englishmen, as meeting the sacrament m the streets will $jouen.. neither do reverence thereunto, nor go aside, nor turn into“ “° some house, do fall into the danger of the not holy, but bloody inquisition’.
They worship it, and for the same have ordained a certain Coneil. Tria.
Sess. 13, cap. set and solemn feast, called Corpus Christi day, on which the * -
sacrament is borne about, lifted up, and most idolatrously adored®.
*» 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 an horse, carrying at his neck a little bell, accompanied with the scum and baggage of the Roman court. hither go the dishes and spits, old shoes, cauldrons and kettles, and all the scullery of the court, whores, and jesters. Thus the sacrament arriveth, with this honourable train, to the place whither the pope is to come: it there awaiteth his coming, and when the master is known to approach near the people, it goeth forth to receive him. So Cypr. Valera, a Spaniard, in his treatise Of the Pope and his Authority, p. 17.
[5 The Festyvall. Ed. Faques. Quat. Serm. Fol. 170, b.]
[° Et post eos ducitur per familiarem sacristz...equus albus, mansuetus, orna- tus...portans sacramentum, habens ad collum tintinnabulum bene sonantem.—Saer. Ceremon. Rom. 1560. Lib. τ. Tit. ii. fol. 16. b. See also Cyp. Valera, Two Treatises, Of the Lives of the Popes, ἕο. Transl. into Eng. Lond. 1600, where scullery of the court of Rome, and at the place. Of the Orismada he says: The popes in this carrying of the Sacrament before them do imitate the kings of Persia, before whom went a horse carrying a little altar upon him: whereupon among a few ashes shone a small flame of holy fire: which they call Orismada.—Ibid. ]
[7 The editor has been unable to verify the reference. ]
[8 Declarat preterea sancta Synodus pie et religiose admodum in Dei Ecclesia inductum fuisse hune morem, ut singulis annis peculiari quodam et festo die precel- sum hoc et venerabile Sacramentum singulari veneratione ac solemnitate celebrare-
19—e2
1 Cor. xi. 28. Ibid. 29. 1 Cor. x. 21.
Lior. xi. 27, 29
Ibid. 28, 31. Ibid. 29.
1 Cor. x. 21.
Matt. xxii. 11, 12. Eph. iv. 15, «&e.
John vi. 35.
1 Cor. xi. 27.
292 THE CATHOLIC DOCTRINE [arrT.
ARTICLE XXIX.
Of the Wicked which do not eat the body and blood of Christ in the use of the Lord’s Supper.
The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St Au- gustine 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 Lord’s supper.
The proof from God’s word.
St Paul doth shew how the supper of the Lord is received of some worthily, which do examine and judge themselves, and discern the Lord’s body, as also do abstain from the table of devils. How these do participate of the body and blood of Christ, it hath already been shewn in the last-mentioned Article, Proposit. iv.
Again, of others the same is unworthily received; that is to say, which themselves do not examine, nor judge, neither discern the Lord’s body, and do communicate at the table of the Lord and at the table of devils. These may receive the sacrament, but not the true body of Christ. The reasons be, for that
They lack the wedding-garment, which is faith, and the righteousness of Christ.
They are no members of the true church, the head whereof is Jesus Christ.
They have no promise of heavenly refreshing, because they are without a lively faith.
Therefore they procure unto themselves most heavy pu- nishments; as diseases, death, guiltiness of the body and blood of Christ, and therewith damnation.
tur: utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur.—Cone. Trid. Sess. xu. cap. 5.]
XXIX.] OF THE CHURCH OF ENGLAND. 293
Of this judgement be other churches, Christian and re- con. new. Ἶ ; in the decla- formed besides. ration of the Lord’s supper. Hely. 11. cap. 21. Basil. Art. vr. Bohem. cap. 13. Gal. Art. xxxvu. Belg. Art. xxxv.
Errors and adversaries unto this truth.
The adversaries of this doctrine are The Ubiquitaries, both Lutheran and popish ; they saying Sturmius,
the very body of Christ, at the Lord’s supper, is eaten as well par. 1, sa.
of the wicked as of the godly; these affirming, that all com- Test. Rhem.
nnot. 1 Cor.
municants, bad and good, do eat the very and natural body xi 27 of Christ Jesus*; they saying that the true and real body of so reporteth
Sturmius in
Christ, in, with, under the bread and wine, may be eaten, his Anti-Pap, par. 2, p.
chewed, and digested, even of Turks, which never were of the 10.
church/; and these maintaining, that under the form of bread atex. Hales,
the same true and real body of Christ may be devoured of tb Sihom: dogs, hogs, cats, and rats°®. Art 11
[‘ Qui autem indigne, id est, sine fide (per quam solam Domini et salutis effici- mur participes) de pane hoc ederit et de poculo biberit, [fatemur] sibi judicium manducare et bibere.—Harm. Conf. Sect. xtv. p. 115. Conf. Helv. Prior. Declarat. de Sacr. Dom. Coen. Ceterum qui nulla cum fide ad hane sacram Domini mensam accedit, sacramento duntaxat communicat, et rem sacramenti, unde est vita et salus, non percipit: et tales indigne edunt de mensa Domini, &c.—lIbid. p. 111. Conf. Helv. Post. cap. xx1. Utuntur autem hoc (sacramento) utrique, boni et mali, et tamen vere credentes ad vitam, non credentes autem ad judicium, et condemna- tionem.—Ibid. p. 119. Conf. Bohem. cap. x11t. ...afhrmamus eos, qui ad sacram mensam Domini, puram fidem, tanquam vas quoddam afferunt, vere recipere quod ibi signa testificantur, &c.—Ibid. p. 121. Conf. Gall. Art. xxxviz. Preterea quamvis sacramenta sint conjuncta rei ipsi significate, ambe tamen res iste non ab omnibus recipiuntur. Malus enim recipit quidem sacramentum in suam condemna- tionem, at rem seu veritatem sacramenti non recipit.—Ibid. p. 126. Conf. Belg. Art, xxxv. ]
[3 There is an error in the reference, but see below, note 4. |
1% Guilty of the body. First hereupon mark well, that ill men receive the body and blood of Christ, be they infidels or ill livers.—Test. Rhem. Rhemes, 1582. Ann. 1 Cor. xi. 27. p. 453. ]
[* Aiunt pontificii, verum corpus natum ex Maria virgine, ut natum est, ut vixit, ut cruci suspensum fuit, illud inquam in cruce cruentatum, esse ita corporaliter cum pane, ut panis specie sit, revera non sit panis, corpus autem totum sit, et ore comedi illud et manducari ab indignis et malis et improbis Christianis sive fidelibus. Lutherani qui nunc sunt et dici volunt, excepta transubstantiatione idem dicunt: et amplius videntur addere, etiam ab impiis et Turcis manducari et ore masticari.— Sturmius, Quart. Antipapp. Neap. Palat. 1580. Pars Sec. Antiprocem, p. 106. ]
[° Prima autem opinio que dicit, quod corpus Christi defertur quocunque species deferuntur, et in ventrem canis vel suis, vel in alia loca immunda, videtur vera: salyo enim vero esse specierum, adhuc non desinit esse sacramentum, nec Christus sub specie.—Alex. Alens. Summ. Theolog. Col. 1622. Pars rv. Quest. xx. Art. 4, § 3. p. 407. Ad tertium dicendum quod etiam si mus vel canis hostiam consecratam manducet substantia corporis Christi non desinit esse sub speciebus quamdiu species ila manent &c.—Thom. Aquin. Summ. Theolog. Duac, 1614. Pars 11. Quest. lxxx. Art. 3. fol. 181.]
Matt. xxvi. 26.
Mark xiv. 22. Luke xxii. 19.
1 Cor. x. 16, & xi. 23, 24,
Art. xxi. ἃ Missa, Art. 1.
Gal. 111. 15.
294 THE CATHOLIC DOCTRINE [ ART.
ARTICLE XXX. Of both kinds.
The cup of the Lord is not to be denied to the lay- people; for both the parts of the Lord’s Sacrament, by Christ's ordinance and commandment, ought to be minis- tered 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 sup- per, 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.
The cup is to be given to all, and to be drunken of all.
Hereunto subscribe the churches}.
25. Matt. xxvi. 27, Mark xxv. 23. Luke xxii. 20. 1 Cor. x. 16, & xi. 25. Conf. Helv. τ. 11. cap. 31. Bohem, cap. 13. Gal. Art. XXXVI. Xxxvu. Belg. Art. xxxv. August. de 1. Saxon. Art. xv. Wittemb. cap. 19. Suevica, cap. 18.
The adversaries unto this truth.
“Though it be a man’s covenant, yet when it is con- firmed, no man doth abrogate, or addeth anything thereunto.” What impudency then, yea, what impiety, do they shew which alter this ordinance of God!
[᾿ Improbamus itaque illos qui alteram speciem, poculum inquam Domini, fidelibus subtraxerunt. Graviter enim peccant contra institutionem domini dicen- tis, Bibite ex hoc omnes, &c.—Harm. Conf. Sect. xtv. p. 112. Conf. Helv. Post. cap. XXI....et distinctis elementis hac ambo accipi debent: peculiariter et separatim corpus, et separatim sanguis ejus sanctus, sicut singula separatim a Domino instituta, porrecta, et universis communiter tradita fuerunt.—Ibid. p. 119. Conf. Bohem. cap. xu. Itemque panem illum, et vinum illud quod nobis in Ccena datur, &c.—Ibid. p. 122. Conf. Gall. Art. xxxvur. Et quoniam communis missa apud nos celebratur, ut intelligat populus se quoque sanctificari sanguine Christi et discat verum usum ceremoniz, datur laicis utraque pars sacramenti in Coena Domini, &c.—Ibid. p. 135. Conf. August. De Abus. Art. 1. Norunt omnes Ccenam Domini ita institutam esse, ut detur populo integrum sacramentum, sicut scriptum est, Bibite ex hoc omnes...fatendum est prohibitionem unius partis injus- tam esse.—Ibid. p. 143. Conf. Saxon. Art. xv. Quod autem ad Eucharistie usum attinet, primum etsi non negamus quin totus Christus tam pane quam vino Eucharistia dispensetur, tamen docemus usum utriusque partis debere universe Ecclesiae communem esse.—Ibid. p. 145. Conf. Virtemb. cap. xix. The other references are inferential. See above, p. 288, note 1.]
Xxx. | OF THE CHURCH OF ENGLAND. 295
Some, by adding thereto: so added was unto the bread Epiphan. cheese by the Artotarites?; blood by the Cataphrygians%; Phitastrius. the seed of man by the Manichees‘; unto the wine warm ug. de Her.
water by the Moscovites®. ree, Some, by taking therefrom: so the Encratites®, the Ta- fpiphan.
tians’, the Sarvoitana’: use no wine at all; the Manichees do eaey:
πο τος only the bread®: the Papists, though they use both gin ia
Sess. 5, cap.
kinds, yet they always deny the cup unto the people, and 1, δὲ sess, 2,
unto priests also when they say not mass!; affirming that Ba The people, participating of the cup, thereby perceive no eps |.
fruit of spiritual comfort, but receive to themselves dam-
nation". 5
[? ᾿Αρτοτυρίτας δὲ αὐτοὺς καλοῦσιν ἀπὸ τοῦ ἐν Tots αὐτῶν μυστηρίοις ἐπιτι- θέντας ἄρτον καὶ τυρὸν, καὶ οὕτως ποιεῖν Ta αὐτῶν pLvoTijpca.—Epiphan, Opp. Paris. 1622. Tom. 1. p. 418. Adv. Her. Lib. 11. Tom. 1. Her. 49. ]
[3 Dicunt enim eos de infantis sanguine in Pascha miscere in suum sacrificilum.— Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624, Tom. tv. col. 13.]
[* ...coguntur electi eorum velut eucharistiam conspersam cum semine humano sumere.—August. Opp. Paris. 1836-8. Tom. vur.col. 50. De Her. Lib. Her. xlvi.]
[5 Calici item tantum aque quantum vini rubei miscent: quam aquam et cali- dam esse volunt, quod ex latere Domini, &c.—Faber. Relig. Moscov. Spire Nemet. 1582. p. 175.]
[° ...ca@ παρ᾽ αὐτοῖς μυστήρια δι’ datos μόνον γίνεται, Kal οὔτε μυστήρια ὄντα, ἀλλὰ κατὰ μίμησιν τῶν ἀληθινῶν, τὰ ψεύδη ywoueva.—Epiphan. Opp. Tom. 1. p. 401. Adv. Her. Lib. 11. Tom. 1. Her. 47.]
[7 ἠρανίσατο δὲ (Τατίανος)...τὴν Tov οἴνου μετάληψιν. τοῦτον (i.e. Tatian) ἔχουσιν ἀρχηγὸν οἱ λεγόμενοι Ὑδροπαραστάται καὶ ᾿Ἐγκρατιταί. Ὑδροπαραστά- ται δὲ ὀνομάζονται, ὡς ὕδωρ ἀντὲ οἴνου προσφέροντες, K.T.A.—Theodoret. Opp. Tom. rv. p. 208. ἃ. Her. Fab. Lib. 1. cap. 20.]
[8 ...«ἀπέχονται οἴνου πολυτελῶς οἱ ToLtovToLt.—Epiphan. Opp. Tom. τ. p. 988. Adv. Her. Lib. 1. Tom. m1. Her. 45.]
[9 Cumque ad tegendam infidelitatem suam nostris audeant interesse conventi- bus, itain sacramentorum communione se temperant, ut interdum ne penitus latere non possint, ore indigno Christi Corpus accipiant, sanguinem autem redemptionis nostre haurire omnino declinent.—Leon. Magn. Opp. Venet. 1753-7. Tom. x. col. 161. Serm. xlii, De Quadrages. iv. |
[2° Itaque sancta ipsa synodus...declarat ac docet, nullo divino pracepto laicos et clericos non conficientes obligari ad Eucharistie sacramentum sub utraque specie sumendum: neque ullo pacto salva fide dubitari posse, quin illis alterius speciei communio ad salutem sufficiat. Licet ab initio Christiane religionis non infrequens utriusque speciei usus fuisset, tamen progressa temporis, latissime jam mutate illa consuetudine, gravibus et justis causis adducta [ Ecclesia] hance consue- tudinem sub altera specie communicandi approbavit....Imsuper declarat quamvis Redemptor noster...in suprema illa coena hoc sacramentum in duabus speciebus instituerit, et Apostolis tradiderit; tamen fatendum esse, etiam sub altera tantum specie, totum atque integrum Christum, verumque sacramentum sumi. Ac prop- terea, quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari, qui unam speciem solam accipiunt.—Concil. Harduin. Tom. x. col. 119, 120. Concil. Trid. Sess. xxr. capp. 1, 2, 3.]
[1 This reference the editor has been unable to verify.]
Ibid. p. 988,
Cone. Con- stan. Sess. 13,
Surius, Com- ment. an. 1501, p. 31, Catee. Trid.
Thid.
Theodoret.
296 THE CATHOLIC DOCTRINE [ art.
It is not by God’s, but man’s law, that lay-persons commu- nicate, either in both kinds, or in one},
Notwithstanding that Christ instituted the sacrament to be received under both kinds, and the primitive church accord- ingly did so administer the same: Hoe tamen non obstante, yet, this notwithstanding, it is to be taken of the laity but under one kind?.
Some, by confounding the elements. So the Muscovites do mingle bread and wine together*; and the Papists make a mixture of wine and water, maintaining that water must be mixed with wine at the consecration of the blood‘, and that the mixture of water with wine without sin cannot be omitted ®.
Some, by changing the elements. So the Aquarians, and the Hydroparastatites, for wine, administered and gave water unto the people®
ArTIcLE XXXI. Of the one Oblation of Christ finished upon the Cross.
The offering of Christ once made (1) ts that perfect redemption, propitiation, and satisfaction for all the sins
[ See last note. ]
[2 ...licet Christus post ccenam instituerit et suis discipulis administraverit sub utraque specie panis et vini hoc venerabile sacramentum ; tamen hoc non obstante, sacrorum Canonum auctoritas laudabilis et approbata consuetudo ecclesiz servavit et servat, quod hujusmodi sacramentum non debet confici post ccenam, &c....Et sicut hee consuetudo ad evitandum aliqua pericula et scandala est rationabiliter introducta, quod licet in primitiva Ecclesia hujusmodi sacramentum reciperetur a fidelibus sub utraque specie, tamen postea a conficientibus sub utraque, et a laicis tantummodo sub specie panis suscipiatur, cum firmissime credendum sit, et nulla- tenus dubitandum, integrum Christi corpus et sanguinem tam sub specie panis quam sub specie vini contineri...hujusmodi consuetudo...habenda est pro lege quam non licet reprobare, &c.—Concil. Harduin. Paris. 1714. Tom. vin. col. 381. Concil. Constant. Sess. x11. |
[5 Communicant sub utraque specie, sed ita ut corpus sanguini misceant in calice, unde sacerdos cum cochleari portiunculam accipit, et porrigit communi- canti.—Surius, Comment. Brev. Rer. Gest. &c. Colon. 1574, p. 29.]
[* Superest ut de altera hujus sacramenti materia, et elemento dicatur. Est autem vinum ex vitis fructu expressum, cui modicum aque permixtum sit...Aquam vero Dei Ecclesia vino semper admiscuit.—Catech. Conc. Trid. Rom. 1566. p. 134.]
[5 Sed quamvis aqua admiscendz ita graves rationes sint, ut eam sine mortali peccato pretermittere non liceat, &c.—Ibid. ]
[° See above, p. 295, note 7. ]
XXXI.] OF THE CHURCH OF ENGLAND. 297
of the whole world, both original and actual; and there as none other satisfaction for sin but that alone. Where- fore (2) the sacrifice of masses, in the which it was com- monly said that the priests did offer Christ for the quick and the dead to have remission of pain and guilt, were blas- phemous fables, and dangerous decetts.
The propositions.
1. The blood of Jesus Christ once shed for mankind upon the cross is a perfect redemption, propitiation, and satis- faction for all the sins of the whole world.
2. Sacrifices of the mass are most blasphemous fables and dangerous deceits.
Proposition I.
The blood of Jesus Christ once shed for mankind upon the cross is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world.
The proof from God’s word. Of the benefits redounding unto mankind by Christ his geo art. τι.
- . . . 4. offering up of himself upon the cross, we have in sundry Art xxu. : rop. 2. places afore spoken, and by the word of God proved him to Att xxvm.
rop. 2.
be the perfect redemption, propitiation, and satisfaction for all ets xx. 28.
aes Rom. v. 6,
the sins of the whole world, both original and actual. ΔΟ ΡΝ Hereunto the churches of God bear witness’. PCE ia 19, Acts x. 43.
Rom. iii. 25. Heb. ix. 12, &e. 28._ 1 John ii. 2. 1 John iv. 10. John i. 29. 1 Pet. iii. 18. 1 John i. 7. Conf. Hely. 1. Art. x1. & 1. cap. 11, 15. Basil. Art. iv. Bohem. ec. 6. Gal. Art. xu. XVI xvir. Belg. Art. XX. XXII. August. Art. XxxxIv. Saxon. Art. 111. Wittemb. ο. 2,5. Suevie. ο 2, 3.
The errors and adversaries unto this truth.
Hereby it is evident to the eyes of all godly persons, that most accursed be the errors of them which do affirm that
From the beginning of the world until the fifteenth year of Epipnan. the Emperor Tiberius none at all were saved. The error of Manes the heretic®.
Man’s body is not capable of happiness, but the soul only ; Ὁ. ren. viv. and yet no souls shall be saved but their own, said the Mar- τος εἰ cionites®.
All men and women that sin after baptism are undoubtedly
[7 See above, pp. 56, 219, 283. ] [® See above, p. 137, note 5. | [9 Salutem autem solum animarum esse futuram, earum que ejus doctrinam
didicissent ; corpus autem, videlicet quoniam a terra sit sumptum, impossibile esse participare salutem.—tIren. Ady. Her. Oxon. 1702, Lib. 1. cap. 29. p. 104. ]
298 THE CATHOLIC DOCTRINE [aRT.
D. Hieron. ad damned. In this error were the Montanists! and the No-
Il. 1 2 D. Cyp. Lib. vatians”,
Bales “ Our salvation is of ourselves;” so said Melchior Hoffman,
{ib ine an arch-heretic?, 13.
Holinsh. Man is restored to grace of God’s mere mercy, without the “means of Christ’s blood, death, and passion; one of Matthew Hamant’s blasphemous assertions.
ae. The Saviour of men is Jesus Christ, a man, and came into Seuuits'cat.1, the world to save no women, but men, say some! Papists, and
pei0p-28 redeemed the superior world only, which is man, said Postel-
run* lus® the Jesuit: and yet not all men neither; for St Francis hath redeemed so many as are saved since his days, say the Franciscan friars®,
P. Momeus, The Saviour of women, from her time till the end of the
Feel. c,9. world, is St Clare, affirm? one: and other Papists, as Postel-
Jesuits’ Cat. 3 ᾿ 1, be 10. Jus8, saith it is one Mother Jane.
Dialogue of The Saviour of men and women is St Mary, through her
Dives and ei ™ virginity, say® some; is St Christina, by her passion, say
Dionys. Car.
de 4. Hom. other τὸ Papists.
Novi SATE. - . . . nee οκὰ There is no sufficient sacrifice yet offered for the sins of
the world; one of F. Ket’s errors. Christ hath satisfied, and was offered only for original sin; an error of Thomas Aquinas.
[! See above, p. 141, note 2.] [? See above, p. 135, note 6.]
[* Salutem in nostris viribus positam esse arbitrabatur [Hofmannus].—Bulling. adv. Anabapt. (Simler. Vers. Lat.) Tiguri. 1560. p. 65. Ὁ. Lib. τι. cap. 13.]
[* Cryste becam not woman but man to save mankynde. That as mankynde was loste by man, soo mankynde sholde be saved by man. And therefore in man- hede he wolde dye for mankynde, for manhede had lost mankynde. And also he becam man and not woman to save the ordre of kynde....Only of woman’s kyn he made medycyine to the synne of Adam and to hele mankynde of ye harde sekeness of Adam’s synne.—Dives and Pauper. Printed by Wyken de Worde. West- monstre. 1496. Com. vr. c. 10.]
[° See above, Art. τι. Prop. 4. page 58, note 8.7
[° ‘This reference the editor has been unable to verify; but see Morneus, Tract. de Eccles. 1599. cap. ix. p. 400. Nimirum Franciscum tanquam alterum Christum nobis peperit (Papatus) de quo hujusmodi portenta...evulgata sunt: Hunc videlicet suis meritis a morte eterna salvare posse quotquot a suis temporibus ad finem usque mundi victuri essent. ]
[7 Porro Claram iisdem temporibus quibus Franciscum in mundum prodiisse ut eas omnes servaret, que eam ad finem usque mundi invocature essent.—Morneus, Ibid.]
[® See note 5. ]
[° By our lady blessed mote she be, the fendes power is destroyed.—Dives and Pauper. Com. vi. c. 10.]
[Ὁ Dionys. Carthus. De Quat. Hom. Noviss. Paris, 1551. Art. 80. fol. 119.]
XXXI.] OF THE CHURCH OF ENGLAND. 299
Sins actual and venial are taken away by sacred ceremo- nies!!, by a bishop’s blessing 135, by a priest’s absolution’,
Sins actual and mortal be remissed by a pardon from some bishop, or from the pope of Rome™.
Proposition IT.
The sacrifices of the mass are most blasphemous fables, and dangerous deceits.
The Papists deliver how the mass is a sacrifice'®, a sacri- fice propitiatory!°, a sacrifice propitiatory for the quick and the dead!’, the same propitiatory sacrifice a was offered by Christ τε upon the cross!8,
A sacrifice in which, by virtue of a few, even five words
upon the cross, is contained!®.
A sacrifice, serving for all persons, quick and dead”, to 4 purge them from their sins, to ease them of their pains, to satisfy for their punishment, and for all necessities corporal and spiritual?!,
[‘! See above, p. 110, note 4.]
[13 Among other spiritual benefits it (a bishop’s blessing) taketh away venial sins.—Test. Rhem. Rhemes, 1582. Annot. Matt. x. 12. p. 27.]
[13 The form of the sacrament of penance is the words of absolution that the priest speaketh over the sinner; by virtue of the which the Holy Ghost worketh remission and forgiveness of sin, so that the sinner being penitent is purged and made clean from sin, as he was in baptism.—Vaux, Catech. Anty. 1574. cap. Iv. p. 68.]
[1* See above, p. 219.]
[1° This abomination of desolation foretold...shall be fulfilled by antichrist and his precursors, when they shall abolish the holy mass, which is the sacrifice of Christ’s body and blood.—Test. Rhem. Rhemes, 1582. Annot. Matt. xxiv. 15. p. 71.]
[5 Si quis dixerit missz sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium... neque pro vivis et defunctis...offerri debere; anathema sit.—Concil. Trid. Sess. xx1r. De Sacrif, Miss. can. 3. Sine ulla dubitatione docendum est, id quod etiam sancta synodus explicavit, sacrosanctum misse sacrificlum esse non solum laudis et gratiarum actionis, aut nudam commemorationem sacrificii quod in cruce factum est: sed vere etiam propitiatorium sacrificium, quo Deus nobis placatus et propitius redditur.—Catech. Cone. Trid. Rom. 1566. p. 158.]
[!7 See last note. ]
[15 Unum itaque et idem sacrificium esse fatemur, et haberi debet, quod in missa peragitur, et quod in cruce oblatum est: quemadmodum una est et eadem hostia Christus, &c.—Catech. Cone. Trid. p. 158.]
[!9 See above, p. 286, note 2, and p. 287, notes 4,5.]
[39 Si quis dixerit Missz sacrificium...soli prodesse sumenti; neque pro vivis et defunctis, pro peccatis, poenis satisfactionibus, et aliis necessitatibus offerri debere; anathema sit.—Concil. Trid. Sess. xx11. De Sacrif. Miss. can. 3.]
[2] See below, p. 300, note 3.]
Test. Rhem. Annot. os
Pegi ἢ Annot. Matt. x. 12. Vaux, Cat. cap. 4.
See Art. XXII. prop. 2.
Test. Rhem Annotat. Matt. xxiv. 15.
Concil. Trid. Sess. 22. Can. 3. Catech. Trid. de S. Eucharist.
» Coneil. Trid.
(mumbled by a priest) Christ, even that Christ which hung Cat
Catech. Trid. Ibid.
Concil. Trid.
rig 3, Can.
Concil. Trid. Seu: 22. cap.
Tiow, ve Reas.
Concil. Trid. Sess. 22, cap. 3. Sess. 22, ean. 5.
Ibid. Sess. 13. eap. 5.
Albert. Mag. de Sacr. Euch. Howl. 7. Reas.
300 THE CATHOLIC DOCTRINE [ ART.
A sacrifice propitiatory! of Jesus Christ really offered to God the Father, and that often, in the honour of dead saints.
A sacrifice?, wherein Christ is so gloriously, as it is to be adored, even with divine worship, both of priest and people.
A sacrifice meritorious® to all them for whom it is offered, 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.
Hereby are we to note, first, blasphemous fables. For
It is a fable that the mass is a sacrifice, and that propitia- tory ; 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®.
Christ is often offered; contrary to the scripture”.
® Thou shalt not bow to them, nor serve them, Exod. xx. 5. » By his own blood entered he in once unto the holy place, ὅσο. Heb. ix. 12, &c. He was once offered, Ibid. 28.
[' Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur, et incruente immolatur, qui in ara crucis semel seipsum cruente obtulit, docet sancta synodus sacrificium istud vere propitiatorium esse, &c. Et quamvis in honorem et memoriam sanctorum nonnullas interdum missas ecclesia cclebrare consueverit, non tamen illis sacrificium offerri docet, sed Deo soli qui illos coronavit—Concil. Trid. Sess. xx. cap. 2, 3. Si quis dixerit imposturam esse missas celebrare in honorem sanctorum, et pro illorum intercessione apud Deum obtinenda; anathema sit.—Ibid. can. 5.]
[? Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles, pro more in catholica ecclesia semper recepto, latria cultum qui vero Deo debetur huic sanctissimo sacramento in veneratione exhibeant.—Ibid. Sess. x1. cap. 5.]
[ὁ Offertur Christus in humana natura corporis et sanguinis. Offertur autem pro omnibus. Sapientia autem divina oblatum univit offerenti...univit offerentem cum eo cui fit oblatio.... Univit oblatum cum his pro quibus offertur, &c....Propter hee et similia non utimur aliquo sacrificio nisi isto unico: quia sicut dicit Gregor. ὼς magis vivis proficit ad gratiam inveniendam, retinendam et recuperandam: hoc magis desiderant mortui purgandi ad impetrandum veniam.—Albert. Mag. Opp. Lugd. 1651. Tom. xxi. De Sacram. Euchar. Dist. v. cap. 3. foll. 90, 1.
...the blessed sacrifice of Christ his body and blood, appointed by Christ to be offered up every day for thanksgiving to God, for obtaining of grace, and avoiding of all evil, and for the remission of sins both of quick and dead.—A Brief Discours contayning certayne Reasons, &c. Douay, 1580. Reas. vit. p. 43. See note, p. 239, note 4. ]
XXXI. | OF THE CHURCH OF ENGLAND. 301
The priest offereth up Christ; contrary to the scripture’.
Sins be forgiven without blood; contrary to the scripture*.
Christ died not once, but dieth daily; contrary to the scripture ®,
Faith is not necessary in communicants; contrary to the scripture’.
We are to adore Christ as always present; contrary to the scripture, where we are taught to remember him absent.
The favour of God by money may be purchased from a priest ; contrary to the scripture.
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.
Accursed then stand those Papists before God which take the mass to be the sacrifice of Christ his body and blood®, and “the only sovereign worship due to God in his church®.”
© He offered up himself, Heb. vii. 27.
4 Without shedding of blood is no remission, Heb. ix. 22.
Ὁ It is appointed unto men that they shall once die, Heb. ix. 27. f Without faith it is impossible to please God, Heb. xi. 6.
[* ...hoe autem libere dicimus, missam, que hodie in usu est per universam Romanam ecclesiam, plurimas et justissimas quidem ob causas, in ecclesiis nostris esse abrogatam....Certe approbare nen potuimus, quod...in ea sacerdos dicitur con- ficere ipsum Domini corpus, et hoc offerre realiter, &c.—Harm. Conf. Sect. xiv. p. 112. Conf. Helv. Post. cap. χχι. Non includimus autem naturale verum et substantiale corpus Christi ex pura virgine Maria natum, pro nobis passum, et quod in coelos ascendit, in Domini panem et potum, &c.—Ibid. p. 117. Conf. Basil. Art. νι. Sic interpretantur sacrificium quum Missam vocant sacrificium, opus videlicet quod applicatum pro aliis meretur eis remissionem culpz et poenarum, &c. ...-Qua igitur auctoritate hic cultus, tanquam oblatio pro peccatis, sine mandato Dei, in ecclesia institutus est ’—Ibid. pp. 128, 9. Conf. August. De Abus. Art. 1. De Missa. Et Filius Dei ipse sese obtulit, ingrediens in sanctum sanctorum....Quid igitur nunc intelligunt sacrificuli, qui dicunt sese offerre Christum.—lIbid. p. 142. Conf. Saxon. Art. x1v. Alius error est, quod eucharistia sit tale sacrificium quod debeat jugiter in ecclesia, ad expianda peccata vivorum et mortuorum...offerri.— Ibid. p. 146. Conf. Virtemb. cap. xix. ...et contra qui missas celebrant, pre- sumunt Christum Patri offerre pro vivis et defunctis, missamque tale opus faciunt, quo solo fere favor et salus comparetur, &c.—Ibid. p. 150. Conf. Suev. cap. x1x. See also above, p. 286, note 1.]
[° The reference to the Concil. Trid. should be, Sess. xiii. Can. 4. See above, P. 286, note 2, and p. 287, notes 4, 5.]
[5 Test. Rhem. Rhemes, 1562. Annot. Matt. xxiy, 15. p. 71.]
Luke xxii. 19. 1 Cor. xi. 25.
1 Pet. i. 18, 19.
Conf. Helv. 1. Art. xxi ἄς 11. cap. 19, 21. Basil. Art. vt. Bohem. ec. 13. Belg. Art. XXXV. August. de Missa, Art. I. Saxon. Art. XIV. Wittemb. eap. 19. Suevie. 6, 19. Coneil. Trid. Sess. 6. Can. 2, & Catech. Trid. de Saer. Euchar.
Test. Rhem. Annct.
Matt. xxiv. 15,
Lev. xxi. 7.
Lev. xxii. 1. 1 Sam. iii. 13. Luke i. 5.
1 Tim. iii. 2, 4.
Tit. i. 5, 6.
1 Tim. ii. 11, 12. Matt. viii.
Phil. iv. 2. 1 Cor. vi. 5.
Conf. Helv. 1. Art. XXXVII. & 11. cap. 29, XVIII. XXI.
302 THE CATHOLIC DOCTRINE [arr.
ArticLe XXXII. Of the Marriage of Priests.
Bishops, priests, and deacons (1) are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage ; therefore it ts 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. Proposition I.
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 on any man, much less any calling of men, by the word of God. And that ecclesiastical ministers in particular may marry it is evi- dent 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, and by the ex- amples also of the religious priests, as Aaron, Eli, Zacharias, &c., and prophets, which were all married, as it is thought, except Jeremy.
From the New Testament, by the words of St Paul, who saith, “‘ A bishop must be the husband of one wife; one that hath children under obedience.” “An elder must be unre- provable, the husband of one wife, having faithful children.” ** Deacons must be the husbands of one wife; and have wives that be honest, not evil-speakers, &c.;” and by the example of Peter, Paul, yea, of the apostles, who were all married men, John the evangelist only except, as some think.
All sincere churches and professors subscribe hereunto?. Basil. Art. I. sect. 1, 2. Bohem. e. 9,1. Gal. Art. xxv. August. de Abusu. Saxon. Art.
Wittemb. c. 21,26. Suevica, ¢,12.
[᾿ Conjugium omnibus hominibus aptis, et alio non vocatis, divinitus institutum
XXXII. ] OF THE CHURCH OF ENGLAND. 303
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 Ὁ Hieron. clergy is necessarily to marry, or not to be admitted fora minister? ;
Or of the Jovinians, whose elect or priests might not marry’. D. August. 5 epist. 74.
nullius ordinis sanctimonia repugnare censemus,—Harm. Conf. Sect. xvi. p. 238. Conf. Helv. Prior. Art. xxvuz. Qui ccelitus donum habent ceelibatus...serviant in ea vocatione Domino, donec senserint se divino munere praditos, et ne preferant se ceteris....Aptiores autem hi sunt curandis rebus divinis, quam qui privatis familie negotiis distrahuntur. Quod si adempto rursus dono, ustionem senserint durabilem, meminerint verbi apostolici, melius est nubere.quam uri.—Ibid. p. 236. Conf. Helv. Post. cap. xxix. ...nostri ad ministerium ecclesiasticum expeditiores magisque idoneos esse ducunt ccelibes: eos tamen ccelibes, qui hoc peculiare donum a Deo concessum habent, &c....non tamen pro peccato habetur neque quisquam hoc aversatur, si sacerdotes justis seu legitimis de causis conjuges sunt aut fiunt.— Ibid. pp. 238, 9. Conf. Bohem. cap.1x. ...a nostris tamen sicut salus Christiana, ita etiam ministerli ecclesiastici dignitas, sanctitas, et virtus, neutro ex his vite generibus, neque ccelibe, neque conjugii conditione fundatur.—Ibid. Ὁ. 239. cap. xix. Nam hee nova lex, que nunc defenditur ab adversariis, que et prohibet sacerdo- tibus conjugia et contracta distrahit, pugnat cum jure naturali, divino, cum evan- gelio, cum veterum synodorum constitutionibus, cum exemplis veteris ecclesia.— Ibid. p. 244. Conf. August. De Abus. Art. v. Damnamus et legem pontificiam, que prohibet sacerdotibus conjugia, et causam prebet exitii magne multitudini hominum, et ob eandem causam vota monastica ccelibatus improbamus.—lIbid. p. 258. Conf. Saxon. Art. xvii. Cf. Ibid. p. 260. Art. xx1. Praterea non dubita- mus, quin qui sunt vere honestatis amantes sentiant conjugium non tantum laicis ut vocant, verum etiam ministris ecclesiz liberum esse....Et Paulus probat conju- gium in episcopo et adfirmat prohibitionem conjugii esse spiritum erroris et doc- trinam demoniorum.—Ibid. p. 263. Conf. Virtemb. cap. xx1. Nam manifestum est, quod ccelibatus non sit verbo Dei preceptus.—Ibid. p. 264. Art. xxvr. Proinde nemini obsistere potuimus qui vitam monasticam, indubitatam, jam Satane servi- tutem, cum Christiana mutare voluisset. Sicut nec aliis ex ordine ecclesiastico qui ductis uxoribus, &c. Denique nec eos qui apud nos in verbi Dei ministerio per- severarunt arcere a jure conjugil...nobis permisimus.—Ibid. p. 268. Conf. Suey. cap. x1. In the Gall. Conf. Art. xxiv. interdicta matrimonii are condemned. For the reference to Conf. Basil. see Coll. Conf. Lips. 1840. p. 102. Conf. Basil. Art. x1. Disp. 28. Sicut contra, ministrorum matrimonium non prohibitum scimus. | :
[2 Proh nefas, episcopos sui sceleris dicitur habere consortes; si tamen episcopi nominandi sunt, qui non ordinant diaconos, nisi prius uxores duxerint:—et nisi pregnantes uxores viderint clericorum, infantesque de ulnis matrum vagientes, Christi sacramenta non tribuunt.—Hieron. Opp. Paris. 1693-1706. Tom. rv. Pars 11. col. 281. Adv. Vigilant. ]
[3 The assertion made applies to the Manichees. Auditorem sane Manichzorum, non electum se esse confessus est. Auditores autem qui appellantur apud eos, et earnibus vescuntur, et agros colunt, et si voluerint, uxores habent: quorum nihil faciunt, qui vocantur electi. Sed ipsi auditores ante electos genua figunt, ut eis manus supplicibus imponantur, non a solis presbyteris, vel episcopis aut diaconibus eorum sed a quibus libet electis—August. Opp. Paris. 1836-8. Tom, 11. col. 1289. 5, Epist. 236. (al. 74.) ]
904 THE CATHOLIC DOCTRINE [aRT.
Or of the Papists, who teach that
Major. Clyp. From the apostles’ time it was never lawful for priests to milit. Eecles.
marry!. eh re The three orders of deacons, sub-deacons, and priests, are Arms bound not to marry? aia anol. After orders, to marry it is not lawful; it is to turn back 1 Tim. 111. 2. 4 Ibid. Annot. unto Satan, and apostasy 4. 1 Tim. v. 15. ° ὃ ΞᾺ τ Ibid. Annot. None may be a priest, though he will vow a single life, 1Tim.iii.2. ὁ . 5
if he have been a married man’. Sleid. Com. For a priest to play the whore-master it is less offence 1 Tim, v. 9. . . . 4” than to take a wife. This was the speech of cardinal Cam-
peius®, And most infamous is the Romish clergy for their unclean and incontinent life. Hence written is it Of pope Paul the Second, Anxia testiculos Pauli ne Roma requiras: Filia huie nata est; hee docet esse marem.
Of pope Innocent the Eighth,
Bis quatuor nocens genuit puellulos,
Totidem sed et nocens genuit puellulas ;
O Roma! possis hune merito dicere patrem. Of pope Alexander the Sixth,
[' There seems to be an error in the reference. |
[2 Under the name of deacons are here contained sub-deacons, as before under the name of bishop, priests also were comprehended; for to these four pertaineth the apostle’s precept and order touching one wife, and touching continency and chastity, &c.—Test. Rhem. Rhemes, 1582. Annot. 1 Tim. iii. 8. p. 57]. The marginal annotation is, The three holy orders only bound to chastity. ]
[3 ...it was never lawful in God’s church to marry after orders.—Test. Rhem. Rhemes, 1582. Annot. 1 Tim. iii. 2. p. 570.]
[* We may here learn, that for those to marry which are professed, is to turn back after Satan.—Ibid. Ann. 1 Tim. v. 15. p. 581.]
[> The author is mistaken here. ‘The annotation to which he refers is as follows: The apostle then by this place we now treat of neither commandeth, nor counsel- leth, nor wisheth, nor would have bishops or priests to marry, or such only to be received as have been married: but that such an one as hath been married (so it were but once, and that to a virgin) may be made bishop or priest. Which is no more than an inhibition that none having been twice married, or being bigamus, should be admitted to that holy order.—Test. Rhem. Rhemes, 1582. Ann. 1 Tim. iii. 2. And the marginal annotation on the same page (p. 570) is, ‘‘ They that were made priests of married men, abstained from their wives.’ ]
[5 Quod autem alii scortentur et inhoneste vivant, non ideo scelus istorum ex- purgari: non recte facere qui sic vivant...sed tamen idcirco non istis licere matri- monium contrabere: et quod sacerdotes fiant mariti multo esse gravius peccatum, quam si plurimas domi meretrices alant: nam illos habere persuasum, quasi recte faciant, hos autem scire et peccatum agnoscere.—Sleidan. Comment. Argentorat, 1555. Lib. 1v. fol. 58.]
XXXIL | OF THE CHURCH OF ENGLAND. 305
Non spado Alexander fuerat, Lucretia nempe Illius conjux, nata, nurusque fuit. Of the priests, Multi vos sanctos, multi vos dicere patres, Gaudent, et vobis nomina tanta placent : Ast ego vos sanctos non possum dicere; patres Possum, cum natos vos genuisse sciam. Of the Jesuits, “With women ye lie not, but with males rather, Speak, Jesuit, how canst thou be a father, &c.7?” απο
2. B. cap. 5, p- 114, Ὁ.
Proposition II.
It is lawful by the word of God for all Christian men and women to marry at their own discretion, in the fear of God.
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.” Gen. 1. 27, 28. “Marriage is honourable among all men, and the bed Heb. xiii.4 undefiled.” “To avoid fornication, let every man have his wife, and 1 Cor. vii. 2. every woman have her husband.” “Tf they cannot abstain, let them marry.” 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 con- sent 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’. Conf. Helv. τ. art eon [7 Jesuits’ Catechisme, 1602. Bk. τι. cap. 5. p. 114. b.] Boke ie
[3 See above, p. 302, note 1, and add the following: Docemus contrahenda esse Gal Are
conjugia legitime in timore Domini, et non contra leges prohibentes aliquot in con- August. de jugio gradus, ne inceste fiant nuptie. Contrahantur cum consensu parentum, aut #PUS: Att IV. qui sunt loco parentum, ac in illum maxime finem, ad quem Dominus conjugia in- Saxon: Art. stituit, &e.—Harm. Conf. Sect. xvi. p. 236. Conf. Helv. Post. cap. xxx. De con- Wittemb. ditione vite ccelibis, virginitate et viduitate, docetur in uniuscujusque arbitrio esse ere positum, deligere eam sibi aut repudiare.—Ibid. p. 239. Conf. Bohem. cap. χιχ. 2.
Natura homines ita conditi sunt, ut sint feecundi. Quare jurisconsulti dicunt, con-
junctionem maris et foemine esse juris nature...Deinde quum Paulus inquit: Unusquisque habeat uxorem ad vitandam fornicationem, certe precipit omnibus,
qui non sunt idonei ad ccelibatum, ut contrahant conjugia.—Ibid. p. 245. Conf.
August. De Abus. Art. y. Conjugium est legitima et indissolubilis conjunctio,
tantum unius maris et unius foeminew, observanda propter mandatum Dei,... Ne
concedatur commixtio personarum, quibus jure divino non est concessa commixtio.
[ ROGERS. | au
Heyden, de Descript.
urbis Hiero- sol. Lib. 111.
D. Irenzus. D. August. de Heres. Leo, Epist. 93, cap. 7. Euseb.
Ep paan. Philastr. Epiphan.
1 Test. Rhem, An.1 Tim. v. 9.
See above, Art. xxv. Prop. 8.
306 THE CATHOLIC DOCTRINE [aRT.
Errors and adversaries unto this truth.
Greatly hath this truth been crossed and contradicted. For
Some leave it not to men and women’s discretions, but compel them, whether they will or no, to marry: so did the Ossenes'.
Some utterly condemn marriage; as did the Gnostics?, the Hieracites*, the Priscillianists*, the Montanists®, the Satur- nians®, the Arians’, the Apostolics®.
Some allow of the wedded life, yet not in all sorts of persons. For
The Papists forbid all clergymen to marry®: as also all godfathers, godmothers, and whosoever be of spiritual kindred”.
Servantur et regule juris canonici de aliis propioribus gradibus, ὅσο. Scimus autem voluntatem Dei esse ne prohibeatur conjugium ullis personis, que sunt idonex ad conjugium.—Ibid. p. 258. Conf. Saxon. Art. xviir. ...docemus quod liceat conju- gium inire in his gradibus consanguinitatis et affinitatis quos politice leges, que sunt divine ordinationes, permittunt. Docemus etiam quod juvenes non debeant temere sine parentum suorum autoritate conjugium inire.—Ibid. p. 262. Conf. Vir- temb. cap. xx1. Nam stat edictum illud Dei per Paulum promulgatum, quod nulla hominum yota possunt reddere irritum : propter stupra vitanda, quisque (ne- minem excipit) suam uxorem habeat, et unaqueque suum maritum.—Ibid. Ὁ, 267. Conf. Suev. cap. x11. |
[' Osseni adversabantur virginitati odio habentes continentiam, et ad nuptias co- gentes.—Reisner. Descript. Urb. Ierusalem, Lat. Vers. per Joann. Heyden. Francof. 1563. Lib. 111. cap. 3. p. 110.]
[3 Ἀπὸ Σατορνίνου καὶ Μαρκίωνος οἱ καλούμενοι ἐγκρατεῖς ἀγαμίαν ἐκήρυξαν, ἀθετοῦντες τὴν ἀρχαίαν πλάσιν τοῦ Ocov.—lren. Adv. Her. Oxon. 1702. Lib. 1. cap. 30. p. 105.]
[3 Monachos tantum et monachas et conjugia non habentes in communionem recipiunt ( Hieracitz ).—August. Opp. Paris. 1836-8. Tom. virz. coll. 53, 4. Lib. De Her. ad Quodvultdeum. |
[* Septimo loco sequitur, quod nuptias damnant, et procreationem nascentium perhorrescunt.—Leon. Mag. Opp. Venet. 1753. Tom. τ. col. 701. Epist. x1y. cap. 7. ]
[> See above, p. 261, note 10. |
[5 To γαμεῖν δὲ καὶ τὸ γεννᾶν ὁ αὐτὸς ἀγύρτης ἐκ τοῦ Σατανᾶ ὑπάρχειν Aéyet.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 68. Adv. Her. Lib. 1. Tom. rr, Her. 23. |
[7 Damnant etiam? [Aerii] de lege nuptias, non a Deo institutas adserentes.— Philastr. Lib. de Her. in Biblioth. Patr. Paris. 1624. Tom. 1v. col. 18.]
[8 Epiphan. Opp. Tom. 1. pp. 506-12. Ady. Her. Lib. 1. Tom. 1. Her. 60.]
[9 This is a conclusion drawn from the rule which the apostle lays down with regard to those who should be received into the number of widows, that they should not have been married more than once. From which the Annotators argue, ‘‘that the apostle...must needs much more mean that...as none were admitted to be widows of the church that ever intended to marry again, so none should ever be received to minister the sacraments (which is a thing infinitely more, and requireth more purity and continency than the office or state of the said widows) that intended to marry again.” —Test. Rhem. Ann. 1 Tim, ν, 9. pp. 579, 80.]
[1° See above, p. 262, ἢ. a]
XXXIL | OF THE CHURCH OF ENGLAND. 307
Some will have none to marry but virgins, and single per- Maga. Kec. sons; as the Henricians!!. 12, cap. 25.
Some condemn all iteration of marriage, or twice marry- D. Avgust. ing, the husband or wife being dead; such heretics were the Catharans!?, &e.
Some would have women, though married, to be all com- Ῥ. treneus.
mon, as the Nicolaitans', and Davi-Georgians'*, Gena Ϊ Ϊ 3 "ΑἹ Test.’ advers. Some will not marry according to God’s ordinance, but ΤΕ ΕΝ
think that one man, at one and the same time, may have many wives. In which error were the Hermogenians”, and are the Bence Ochinites !®,
ArTICLE X XXIII. 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 excommu- nicate, ought to be taken of the whole multitude of the faith- ful as an heathen and publican, (2) until he be openly re- conciled 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 excommu- nicate, is of all the faithful to be taken for an heathen and publican.
[{! Virgines tantum matrimonio copulandas ; quia Deus virgines crearit marem et feminam.—Magedeburg. Eccl. Hist. Basil. 1562. &c. Cent. x11. cap. 5. fol. 844. |
[3 Cathari...secundas nuptias non admittunt.—August. Opp. Tom. vir. col. 45. Lib. de Her. ad Quodvultd. &c. |
[5 Plenissime autem per Joannis Apocalypsin manifestantur qui sint ( Nicolaite) nullam differentiam esse docentes in meechando, et idolothyton edere.—Iren. Adv. Her. Oxon. 1702. Lib. τ. cap. 27. p. 103.]
{‘* Qui autem in πρὶ peenitentia et assiduo contra hos carnis stimulos motus et assultus certamine 60 progressi sunt ut, &c....eos deinde ulterius eluctari oportere ut libenter videant atque etiam flagitent ut ejusdem religionis spiritualis frater eorum uxores in possessionem sumat, cumque ea congrediatur, &c.—Hist. David. Georg. ἃ Nicol. Blesdik. Daventr. 1642, Art. xrv. p. 29.]
[5 Praterea pingit illicite (Hermogenes), nubit assidue. Legem Dei in libidinem defendit...totus adulter et predicationis et carnis, &c.—Tertull. Opp. Lutet. 1634. p- 265. c. Adv. Hermog. cap. 1.]
[5 Speaking of Ochinus, Beza applies to him amongst other epithets that of Polygamiz defensor.—Bez, Epist. Genev. 1575. Ep. i. p. 11.]
20—2
808 THE CATHOLIC DOCTRINE | ART.
2. An excommunicate person, truly repenting, is to be received into the church again.
Proposition I.
The person that is rightly by the church excommunicate is of all the fuithful 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 exer- cised, and that upon urgent occasions; and it is commended unto the church even by God himself, who in his word hath prescribed,
Matt. xvit. 1. Who are to excommunicate; namely, such as have
} Cor. x. 45. authority in the church.
τ 2. Whoare to be excommunicate; even two sorts of men, whereof the one pervert the sound doctrine of the truth, as
itim.i.20. did Hymeneus and Alexander; the other be defiled with noto-
1Cor.v.1. Yious wickedness, as that incestuous person at Corinth was.
The manner of proceeding in excommunication ; namely,
tit. τα, 10, first by gentle admonition, and that once or twice given, with
Matt. xviii. Ante) .
15. the “spirit of meekness,” even as to a brother, if the fault be 2 Thess.iii- not notoriously known; and next by “open reprehension,” 1 Tim.v. 20. afterward by the public sentence of the church, to put him from
Mati.xvii, the company of the faithful, ‘to deliver him unto Satan,” and
εὐ to denounce him an heathen and ἃ publican, if none admoni- tions will serve, and the crime and persons be very offensive.
Rom. xvi. 17. A man so cut off from the congregation, and excommuni-
1Cor.v.u1. cated, is of every godly professor to be avoided, and not to be Ibid. 9.
2John 10. eaten withal, not to be companied withal, nor to be received into house.
Conf. Helv. τ. This censure is had in great reverence and estimation among Art.xix.& IL δ
ς. 18. the faithful servants of God'.
Bohem. 6. 9, 14.
ΞΕ ΩΣ [᾿ Summum functionis hujus (sc. ministrorum) munus est...Christi cives sanos
ae Art. — quidem tueri, vitiosos autem monere, reprehendere, coercere ; et grassantes longius Saxon. Art. conspiratione pia eorum qui ex ministris magistratuque delecti sunt disciplina ratigust: de excludere, vel alia ratione commoda mulctare tantisper dum resipiscant, ac salvi se το σέ, fiant.—Harm. Conf. Sect. x1. pp. 49, 4. Conf. Hely. Prior. Art. x1x. Quumque Wittemb. | Omnino oporteat esse in ecclesia disciplinam et apud veteres quondam usitata fuerit
PATE. XT. " . . ot . e-. - Oe . Ὄ ιν α x Suevie. Art, ©Xcommunicatio, fuerintque judicia ecclesiastica in populo Dei....ministrorum quo
XI. que fuerit ad edificationem disciplinam moderari hance, &c.—IJbid. p. 4]. Conf.
ΧΧΧΠΙ.] OF THE CHURCH OF ENGLAND. 309
Errors and adversaries unto this truth.
1. Adversaries unto this doctrine be they
Who utterly condemn all censures ecclesiastical, and 50 pauts Dia- excommunication, saying how the wicked are not excommuni- “""” cable: so did the Paulicians”.
Heretics, holding other points of religion soundly, for their prosper de private and singular opinions, are not to be excommunicate ; ""*"™ so the Pelagians’.
Christians cleaving unto the foundation, which is Christ, Wolf. Muse. arm, Ὁ. 63
are not by excommunication to be thrust out of the church, Jezler, Liv.
de Diutur.
for any other errors or misdemeanors whatsoever. Of which ποτοῦ opinions be sundry divines of good regard‘.
Helv. Post. cap. xvi. Ab altera parte, clavium Christi munus et opus proprium est claudere et ligare...atque ita verbo Christi pro ratione ejus quod admissum est, peccatum arguere, a Christi salvatoris nostri communitate et sacramentorum fructu perceptioneque separare, et ex ecclesia Christiana ejicere, atque in summa regnum ecelorum eis claudere, tandem et Satane eos tradere.—Ibid. p. 51. Conf. Bohem, cap. xtv. Credimus veram ecclesiam gubernari debere ea politia seu disciplina... ut doctrine puritas retineatur, vitia cohibeantur, &c.—Ibid. p. 53. Conf. Gall. Art. xxIx. ...sequendum nobis putamus quod Dominus noster Jesus Christus de excommunicatione statuit, quam quidem approbamus, et una cum suis appendicibus necessariam esse arbitramur.—Ibid. Sect. xvu. p. 216. Conf. Gall. Art. xxxiit. Credimus veram hance ecclesiam debere regi ac gubernari spirituali illa politia quam nos Deus ipse verbo suo edocuit, ita ut...homines vitiis dediti spiritualiter corripi et emendari ac veluti freno quodam discipline cohiberi (possint).—Ibid. Sect. xi. p. 56. Conf. Belg. Art. xxx. Et ad ministerium hec pertinent...exercere judicia ecclesiz legitimo modo de iis qui manifestorum criminum in moribus aut doctrina rei sunt, et contra contumaces sententiam excommunicationis ferre, &c.— Ibid. Sect. x. p. 24. Conf. Saxon. Art. x1. ...fatemur reos manifestorum scelerum legitimo judicio et ordine excommunicandos esse, nec est inane fulmen justa ex- communicatio.—Ibid. Sect. vi. p. 157. Conf. Saxon. Art. xvi. Item, (competit episcopis) cognoscere doctrinam...et impios quorum nota est impietas, excludere a communione ecclesiz, sine vi humana sed verbo.—Ibid. Sect. xr. p. 59. Conf. August. De Abus. Subl. Art. vir. Ministerium enim remittendi aut retinendi peccata, quod alias vocatur clavis regni ccelorum non est libere potestati persone hominum traditum sed est in ipsum evangelii verbum ita inclusum, &c.—Ibid. Sect. x. p. 25. Conf. Virtemb. Art. xxxr. Hi sunt enim qui claves reeni ccelestisy et potestatem ligandi ac solvendi peccataque aut remittendi aut retinendi obtinent, —Ibid. Sect. x1. p. 63. Conf. Suey. Art. x1t.] [® This reference the editor has been unable to verify.] i Non segnior inde Orientis Rectorum cura emicuit: captumque nefandi Dogmatis auctorem constrinxit lege benigna Commentum damnare suum: nisi corpore Christi Abjungi et sancto mallet grege dissociari. Prosper. Opp. Venet. 1782. Tom. 1. p. 72. De Ingratis, Carm. 1. 46.] [* Indubitatum sit igitur atque fixum, neminem in fundamento persistentem, quod Christus est, ex ecclesia Christi esse exterminandum, &c.—Jezler. De Diutur. Bell. Euchar. Tiguri, 1584, p. 73. b. The reference to Wolf, Musculus has not been found. |
Sold. of Bar. Demon. of dis. ο. 12.
Hunt of the Fox, E. 1.
T. C. 1 Rep. p. 146. Answ. to Mr Cartw.Letter,
P 30. ar. discov. Bes
etition of the 1000,
310 THE CATHOLIC DOCTRINE [ART.
2. Which allow the censure of excommunication, so it
be done, Not (as with us it is) by commissaries, chancellors’, or
*bishops?, but in every parish*, and that either
By the whole congregation‘, or by the eldership and the whole church*; or by every minister®, yea, every member of the church’; or finally, if not by, yet not without, the consent of his pastor who is to be excommunicate®,
* Assert. Polit. an. 1604. Bishops are to be obeyed neither when they cite, nor when they inhibit, nor when they excommunicate, saith the Mar-prelate, Thes. 46, 82, 83.
[᾿ The Commissarie his courte. 1. This robbeth the church of hir government used both in the olde and newe Testament. 2. This is contrarie to Christes com- maundement, Dic Ecclesie, and to the example and doctrine of Paule, to excom- municate alone.—A pleasaunt Dialogue betweene a souldier of Barwicke and an English Chaplaine, 1581. fol. m.]
[? That none ever defended this hierarchie of bishops to be lawfull but papists, or such as were infected with popish errors.—Theses Martin. 46. That according to the doctrine of our churche, the citations, processes, excommunications, &c. of the prelates, are neyther to be obeyed nor regarded.—Ibid. 82. That, according unto the doctrine of the church of England, men ought not to appeare in their courtes, seeing their proceedings are so directly against the trueth, &c.—Ibid. 83. ]
[5 Every congregation ought to have elders to see into the manners of the people, and to be assistaunt unto the ministers in the government ecclesiasticall.—A Demonstration of Discipline, chap. xm. p. 54. It (excommunication) may not be done by any one man, but by the eldership, the whole church consenting thereunto, —lIbid. chap. xrx. p. 95.]
[* But if these church-robbers (for so I call them that bye that thing which they know is stolen from Christes church, and will not deliver it up unto the church againe that which they have bought and received of that robber the pope) will not restore them againe, let them be compelled thereto by an acte of parliament, or if yee be to weake in the parliament house to compell them, then let all the reste of the churche excommunicate them, &c.—The Hunting of the Fox and the Wolfe, &c. fol. E. 1.]
[ἢ It is certain that St Paul did both understand and observe the rule of our Saviour Christ. But he communicateth this power of excommunication with the church [referring to the case of the incestuous person], and therefore it must needs be the meaning of our Saviour Christ, that the excommunication should be by many and not by one, and by the church, and not by the minister of the church.—T. C. First Reply, p. 184.]
[“ It is manifest that the synagogues of the Jews in Antiochia and Ephesus were the churches of God: yet when Christ was preached unto them, and they withstood Paul and Barnabas, did Paul or Barnabas stay for the consent of the most part to cast them off?...Then belike it is true that one man, or a few persons, may cast off whole churches for some greater sins and offences.—An Answere to M. Cartwright, his Letter, &c. London, p. 30.]
[7 But now if it be not possible...to keep any holy communion or Christian order without the diligent watch of every member, but chiefly of the rulers and elders...to censure all errors and transgressions, to excommunicate the obstinate impenitent, &c.—Barrow’s Discovery, 1590, p. 27.]
[5 See, The Humble Petition of the Ministers of the Church of England desiring
XXXII. | OF THE CHURCH OF ENGLAND. 311
3. Which rightly use not, but abuse the censure of ex- communication; 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 Wickliff, Bucer, P. Fagius, were excommunicated after they were dead and buried?.
The bishop of Canaglion, anno Domini 1593, very catho- licly accursed the mute fishes'.
St Bernard denounced the sentence of excommunication against flies",
And against whom they please: so the Apostolics excom- municated all that were married, only for that they were married!?, Diotrephes thrust the brethren out of the church. 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 Thirteenth, and Sixtus Quin- tus. The Puritans mislike, and find great fault, that ex- communication is not exercised against kings and princes'4. Barrow saith that a prince contemning the censures of the church is to be disfranchised out of the church, and delivered over unto Satan}®
Also for what things they list!®, even for May-games and Reformation, &c. prefixed to the Answer of the Vice-Chancellor, Doctors, &c. in the University of Oxford to the same. Oxford, 1604. ]
[5 Foxe, Acts and Monum, Lond. 1844. Vol. 11. p. 418, and vir. 268, 9.]
[?° Memorabile est quod scribunt nonnulli sub id tempus in mari Massiliensi tantam delphinorum visam esse copiam, quanta vix in toto mari Mediterraneo fuisse putabatur....Episcopus Canaglioneus qui tune in urbe erat, a pontifice missus ad controversiam quandam componendam, in littus exiens, piscibus solitis ecclesiz ceremoniis interdixit.—Janson. Mercurius, Gallo-Belgicus, Colon. Agrip. 1594. Lib. v1. p. 592. J
[} Monasterium quoddam multitudo infinita muscarum occupaverat, que mona- chos graviter infestabat. Quas vir Dei excommunicavit, et mane omnes musce mortue sunt reperte.—Pet. de Natal. Catalog. Sanctor. Lugd. Lib. vir. cap. 84. De 5. Bernard. fol. 187.]
[13 Καὶ εἰ μόνον τυγχάνει ιἱ ayia τοῦ Θεοῦ ᾿Εκκλησία τῶν τῷ γάμῳ ἀπο- πταξαμένων, K.t.\.—Epiphan. Opp. Paris. 1622, Tom. 1. p. 506. Adv. Her. Lib. τι. Tom. 1. Her. 60.]
[78 ...yet Christ for all disobedience in refusing any message of God doth give commandment even to all and every one of his messengers to cast off whole cities and churches, as being in a worse case than Sodom and Gomorrha.—An Answere to Master Cartwright his Letter, &c. p. 30. |
[1+ The Rest of the second Replie of Thomas Cartwright, 1577. pp. 92. &c.]
[15 Barrow’s Discovery of the False Church, 1594, p. 14.] [1° ...for some disorders committed in Edinburgh about a Robin-hood, which the
Act. & Mon.
Mere. Gallo, Lib. vi. p. 592.
Pet.de Natal. in vita Bernar.
Epiphan,
3 John 10. Answ. to Mr
Cart. Let. p. 30.
T. C. Rep. 2.
Bar. Discoy. p. 14
Surv. of Dis. c. 25, p. 284.
a
312 THE CATHOLIC DOCTRINE [ART.
Robin-Hood matters, as sometimes it was denounced in Scot-
Knox, Order land by the new presbytery; and for all crimes which by
of Exeom. in Scotland, p. 2.
1 Cor. v. 6.
1 Tim. i. 20.
1 Cor. v. 5.
2 Cor. ii. 7, «&e.
D. Hieron. adv. Mare. Lib. 11. D. Cyprian. Ab. IV. Epist. 2.
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, ὅσο.
4, Lastly, which favour the right and true excommuni- cation, but exercise it not, being bound thereunto.
Proposition II.
An excommunicate person, truly repenting, is to be received into the church again.
The proof from God’s word.
Sundry be the reasons and ends why excommunication is used : as,
That a wicked liver, to the reproach of the gospel, be not suffered among the godly and Christian professors of true religion.
That many good men be not evil spoken of for a few bad.
That good and virtuous persons may not be infected through the continual or much familiarity of the wicked. For, as St Paul saith, ‘a little leaven leaveneth the whole lump.”
And that he which hath fallen, through shame of the world, may at length “learn to blaspheme no more,” and through ‘‘repentance be saved.”
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 St Paul willed the incestuous man should be.
The adversaries unto this truth.
Contrariwise, the Montanists? and the Novatians? are of opinion, that so many as after baptism do fall into sin be utterly damned of God, and therefore be not to find favour at the church’s hands.
provost and bailiffs would have stayed, the whole multitude were holden excom- municate.—Dancroft, Survey of Discipline. Lond. 1593. cap. xxv. p. 284. ]
[᾿ This reference the editor has been unable to verify. }
[? For these references, see above, p. 141, note 2, and p. 135, note 6. ]
XXXIV. | OF THE CHURCH OF ENGLAND. 313
ARTICLE XXXIV. Of the Traditions of the Church.
(1) Lt 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 coun- tries, 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 ap- proved by common authority, ought to be rebuked openly, (that other may fear to do the like) as he that offendeth against the common order of the Church, and woundeth the consciences of the weak brethren. (4) Every particular or national church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man’s authority, so that all things be done to edifying.
The propositions.
1. Traditions or ceremonies are not necessary 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 repug- nant to the Word of God.
3. Ceremonies and traditions ordained by authority of man, if they be repugnant to God’s word, are not to be kept and observed of any man.
4, Every particular or national church may ordain, change, and abolish ceremonies or rites, ordained only by man’s autho- rity, so that all things be done to edifying.
Proposition I. Traditions and 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 Acts vi. 14, the same traditions and ceremonies at all times, and in all places, 1; Se __ assuredly neither had the ceremonies of the old law been, as they are now, abolished ; neither would the apostles ever have Gal. ii. 3, &e. given such precedents of altering them, upon special reasons, Col it 16
as they have done.
πὰς ii. 46,
9]. Acts xiii. 14, ΣΕ 2, Xviil.
ron ii. 46. lii. 1, v. 24. Acts ix. 20, Xiv. 1, xvii. 10, xviii. 4. Acts xix. 9. Acts v. 42. Acts i. 13, 20, viii. 28, 30, 31
Acts ii. 46, iii. 1. Acts xx. 7.
Acts ii. 46. Acts x. 33, x. 27, 28. Acts xviii. 12, x. 27, 28. Acts viii. 36. Acts ii. 46. Acts xx. ll. 1 Cor. xi. 17. Acts xx. 7, ii. 46.
Conf. Helv. IT Ὁ, 17. 27.
314 THE CATHOLIC DOCTRINE [ ART.
For the said apostles changed the times and places of their assembling together; the people of God meeting, and the apostles preaching, sometimes on the week, sometimes on the Sabbath-days; sometimes publicly in the temple, in the syna- gogue, and in the schools ; sometimes “ privately in house after house,” and in chambers; sometimes in the day-time, some- times in the night.
Neither kept they the same course in the ministration of the sacraments.
For, as occasion was offered, they both baptized in public assemblies, and in private houses, before many, and when none of the faithful, but the minister only and the party to be bap- tized, were present; and ministered likewise the supper of the Lord in the daytime, and at midnight, in the open churches, and in private houses.
So nothing therefore be done against the word of God, traditions and ceremonies, according to the diversity of coun- tries and men’s manners, may be changed, and divers.
Of this judgement with us be all reformed churches.
Bohem. ec. ‘is. Gal. Art. xxi1. Belg. Art. xxx1r. August. Art. xv. & Art. vil. touching abuses. Saxon. Art. xx.
Wittemb. Ar
Acts xv.
Tertul. con- tra Mar.
Lib. tv. Philaster.
D. Hieron. in Epist. ad Aug.
Η. Ν. Evang. ο. 19, § 8.
ΧΧΧΥ. Suevica, e. 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, the Cerdonites?, the Cerinthians*, and the Nazarites‘, and are the Familists®.
[1 ...legimus apud veteres rituum fuisse diversitatem variam, sed eam liberam qua nemo unquam existimavit dissolvi unitatem ecclesiasticam.—Harm. Conf. Sect. x. p. 8. Conf. Helv. Post. cap. xvir. Quod in ecclesiis dispares inveniuntur ritus, nemo ecclesias existimet ex eo esse dissidentes.—Ibid. Sect. xvi. p. 210. Conf, Hely. Post. cap. xxvir. For the other references, see above, p. 184, note 1.]
[3 Tertullian says of Cerdon, Hic Prophetias et Legem repudiat.—Opp. Lutet. 1634, p. 253. De Prescript. Heret. cap. 51. The place meant may perhaps be this: Est preterea his omnibus etiam Blastus accedens, qui latenter Judaismum vult introducere. Pascha enim dicit non aliter custodiendum esse, nisi secundum legem Moysi xtv. mensis.—Ibid. p. 254. cap. 53.]
[° See above, p. 89, note 4. ]
[7 Usque hodie per totas Orientis synagogas inter Judxos heresis εἰ que dicitur Mineorum, et a Phariswis nunc usque damnatur, quos vulgo Nazarwos nuncupant, qui credunt in Christum, filium Dei natum de virgine Maria, et eum dicunt esse qui sub Pontio Pilato passus est, et resurrexit: in quem et nos credimus; sed dum volunt et Judzi esse et Christiani; nec Judai sunt nec Christiani— Hieron. Opp. Paris. 1693-1706. Tom. 1v. Pars τι. col. 623. Epist. 74. ad Augustin.]
[° Oh alas! how grossly have then certain wise of the world and scripture-
XXXIV. | OF THE CHURCH OF ENGLAND. 315
The traditions, and namely the tradition and ceremony of the seventh day for the Sabbath, and the manner of sanctify- ing thereof, must necessarily be one and the same always, and in all places. Hence the demi-Jews, our English Sabbata- rians, aflirm, first touching the sanctification of the seventh day, how
It is not lawful for us to use the seventh day to any other Ὁ. 8. sub. end, but to the holy and sanctified end for which God in the °° ""* beginning created it.
So soon as the 7. day was, so soon was it sanctified, that iia. p. 6. we might know, that as it came in with the first man, so must it not go out but with the last.
The Sabbath (or seventh day of rest) which hath that tia. ν. 9. commendation of antiquity, ought to stand still in force®.
All the Judaical days and feasts being taken away, only mia. p. 128. the Sabbath remaineth’,
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 Ibid. p.125. Sabbath-day.
As the first seventh day was sanctified, so must the mia. ν. 6. last be.
We be restrained upon the Sabbath from work, both mia. p. 127. hand and foot, as the Jews were’,
Every ecclesiastical minister in his charge necessarily tia. p. 174. must preach, and make a sermon every Sabbath-day ; every tia. ν. 176. man or woman, under pain of utter condemnation, must hear a sermon every Sabbath-day °.
Every pastor in his charge must execute the discipline tia. p. 166, and (presbyterial) government in his parish every Sabbath- day 19, ee of all, deceived be the Roman Catholics, which are Cone, Trid.
13. learned overreached them herein, which have, without diversity, forsaken the law
and the service of the elder’s testament, and of the priest’s office after the ordi- nance of Aaron.—H. N, Evang. cap. xu. § 8.]
[° Nich. Bownde, Doct. of the Sabbath. Lond. 1595. Book τ. pp. 4, 6, 9.]
[7 Ibid. p. 128. Where, only the Sabbath is reserved for us. ]
[8 Ibid. p. 125, p. 6, p. 127.]
[° See above, p. 233, note 10.]
['° Therefore whereas the Lord is served in the ministry of his word, sacraments, prayer, and all other parts of his holy discipline and government, which he hath appointed for his church, these are the very things in which the day is to be cons sumed.—Ibid. Book 11. p. 165.]
Gal. iii. 13. Rom. viii. 2. Acts xv. 94,
Col. ii. 8.
1 Cor. iv. 16, 20.
1 Cor. xiv. 40.
Conf. Helv. 1. Art. xxv. & II. Ὁ; 24. Bohem. ec. 15, 18.
August. Art. Iv. XV. Saxon. Art. ks Suevica, ὁ. 14,
316 THE CATHOLIC DOCTRINE [aRT.
of opinion, how the ceremonies of their church are universally, and under the pain of the great curse, necessarily to be used in all places and countries’.
Proposition 11.
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.
From the law of sin and of death.
From all Jewish rites and ceremonies,
And from all human ordinances and traditions whatso- ever, when they are imposed upon the consciences of men, to be observed under pain of eternal condemnation.
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, who hath given power to his church to establish whatsoever things shall make unto comeliness, order, and edification.
This of our godly brethren, in their published writings, is approved’.
[ See above, p. 187, note 14. J
[° Que media vocantur, et sunt proprie, lis uti vir pius, quanquam libere ubi- que et semper potest: tamen scienter, et ex charitate, nempe ad gloriam Deo et ad ecclesia proximorumque edificationem omnibus utetur solum.—Harm. Conf. Sect. xvu. Ὁ. 211. Conf. Hely. Prior. Art. xxv. Non licet autem cuivis pro suo arbitrio ecclesia ordinationem hane convellere.—Ibid. Sect. xvr. p. 174. Conf. Helv. Post. cap. XXIV. «..ne quis speciem Christiane libertatis pratexendo, piis et bono usu servientibus constitutionibus se subtrahat.—Ibid. pp. 212, 213. Conf. Bohem. cap. xv. Sunt quidem Christiani hac in parte legibus soluti; ita tamen ne im- becillioribus sint scandalo.—Ibid. p. 181. Conf. Bohem. cap. xvi11. Omnes mode- rati homines libentius parent traditionibus, postquam intelligunt, privatim con- scientias periculo liberatas esse, et eatenus parendum esse, ne perturbetur communis tranquillitas, neve imbecilles laedantur.—Ibid. p. 186. Conf. August. De Abus. Art. iv. Sed sentiendum est, quod sint (ritus ecclesiastici) res adiaphore que extra casum scandali omitti possint. Sed illi peecant, qui cum scandalo eas violant,
ut qui suarum ecclesiarum tranquillitatem temere perturbant, &c.—Ibid. p. 218. Conf. August. Art. xv. ...postea ritus aliquos honestos, boni ordinis causa factos,
XXXIV. | OF THE CHURCH OF ENGLAND. 317
The adversaries unto this truth.
Notwithstanding, say the Anabaptists*, the people of Butling. con-
tra Anabap. God are free from all laws, and owe obedience to no man; Lib. τι. ¢. 2.
are not to be bound with the bands of any jurisdiction of this B. Η. on
Psal. exxii.
world, say the Brownists*; are freed from the observation p. Bartow, Conference at
of all rites and ecclesiastical ceremonies, say certain minis- ees, ters of the precise faction both in Scotland and England, 7 ᾿
Again, there be of the clergy, who, rather than they nt
will use, or observe any rites, ceremonies, or orders, though Pastores, ἃ lawfully ratified, which please them not, will disquiet the Msteld. whole church, forsake their charges, leave their vocations, raise stirs, and cause divisions in the church; as did many, when it was in Germany about the Rhine, Frankland, and Sueayland, whereby most lamentable effects did ensue®; and do the refractory ministers in the church of England at this
day*; the more is the pity.
* Burges in his Letter unto King James, anno 1604, saith, the number of those ministers so refusing conformity were 600, or 700, viz. (as it is in the Lincolnshire ministers’ Apology) in Oxfordshire, 9; Staffordshire, 14; Dorsetshire, 17 ; Hertfordshire, 17; Nottingham- shire, 20; Surrey, 21; Norfolk, 28; Wiltshire, 31; Buckinghamshire, 33; Sussex, 47; Leicestershire, 57; Essex, 57; Cheshire, 12; Bedford- shire, 16; Somersetshire, 17; Derbyshire, 20; Lancashire, 21; Kent, 23; London, 30; Lincolnshire, 33 ; Warwickshire, 44; Devonshire and Cornwall, 51; Northamptonshire, 57; Suffolk, 71.
et servamus et servandos esse docemus; ut sine ordine homines vivere non possunt. —Ibid. p. 228. Conf. Saxon. Art. xx. ...multas (traditiones) sane ecclesia hodie jure observat...quas qui rejecerit, is non hominum sed Dei, cujus traditio est que- cunque utilis est, auctoritatem contemnit.—Ibid. p. 231. Conf. Suey. cap. xrv.]
[? Nam eo quod a Christo liberati essent, ab omnibus legibus liberi et immunes esse volebant. Ideoque existimabant se jure neque annuos reditus, neque decumas, neque etiam ulla servitia debere.—Bulling. adv. Anabapt. (Simleri Vers. Lat.) Tiguri, 1560. p. 37. Lib. 11. cap. 2.]
[* See above, p, 185, note 5.]
[ἢ ...but for matters of ceremony they were to be left in christian liberty unto every man, as he received more and more light from the illumination of God’s Spirit.—Barlow, Summe of the Conference, &c. at Hampton Court. Lond. 1604. p- 71.)
[5 In aliis rebus adiaphoris servitutem quamlibet duram tolerabimus; nec propter eves causas occasionem prebendam censemus iis qui pellere pastores conantur: qua de re cum a multis interrogati simus, scripsi quid mihi videretur. Quamquam autem scio quibusdam horridiores sententias magis probari, tamen hec magna causa est cur servitutem toleremus ne fiat in ecclesia solitudo qualis jam in multis locis est ad Rhenum et in Suevia.—Phil. Melancthon. Epist. Lond. 1642. Lib. τ. Ep. 81. col. 104, 5.]
Exod. xxxii.
See afore, Art. XXII. Prop. 3, 4, 5.
318 THE CATHOLIC DOCTRINE [aRT.
The principal author of all these tragical furies about ceremonial matters was Flacius Illyricus, whose preachings were, that rather than ministers should yield unto the servi- tude of ceremonies, they should abandon their calling, and give over the ministry, to the end, that princes and magis- trates, even for fear of uproars and popular tumults, might be forced at the length to set their ministers free from the ob- servation of all ceremonies, more than they were willing to use “themselves'.
Proposition III.
Ceremonies and traditions, ordained by the authority of man, if they be repugnant to God’s word, are not to be kept and observed of any man.
The proof from God’s word.
Of ceremonies and traditions, repugnant to the word of God, there be two sorts: whereof some are of things merely impious and wicked ; such was the Israelites’ calf, and Nebu- chadnezzar’s idol, and be the papistical images, relics, Agnus- Deis, and crosses, to which they do give divine adoration”. These, and such like, be all flatly forbidden”. Others are of things by God in his word neither commanded nor forbidden ; as of eating or not eating flesh; of wearing or not wearing some apparel; of keeping or not keeping some days holy by abstinence from bodily labour, &c.; the which are not to be observed of any Christian, when for sound doctrine it is delivered that such works either do merit remission of sins, or be the acceptable service of God; or do more please than the observation of the laws prescribed by God himself; or be necessarily to be done, insomuch as they are damned who do them not.
ἃ Fateor me suasisse, et Francis, et aliis, ne desererent ecclesias propter seryitutem, que sine impietate sustineri posset. Nam quod Illyricus vociferatur, potius vastitatem fuisse faciendam in templis, et metu seditionum terrendos principes, ego ne nune quidem tam tristis sententiz autor esse velim; inquit Phil. Melancthon. Epist. ad Pium Lectorem inter Epist. Theolog. suas. p. 455. ([Epist. Lond. 1642. Lib. 1. Ep. 107. col. 134.]
> Thou shalt make thee no grayen image, neither any similitude of things, &c. Thou shalt not bow down to them, neither serve them, &c. Exod. xx. 4, 5.
[1 See above, p. 186, note 1.] [3 See above, pp. 222, 3.]
XXXIV. ] OF THE CHURCH OF ENGLAND. 319
We must therefore have always in mind that we are 1 Cor. vii. 93. “bought with a price,” and therefore may not be the “ ser- vants of men:” and that none human constitution in the Actsiv. 19. church doth bind any man to break the least commandment of God.
The consideration hereof hath caused other churches also, cone ely. τ.
with a sweet consent, to condemn such wicked ceremonies and ἀπο τὰ ἐν t di . 3 Basil. Art. x. raditions of men®. sect. 3,
Bohem., e. 15. Gal. Art. xxrv. xxxi. Belg. Art. Vil. XXIX. XxXxII. August. Art. xv. Wittemb. Art. xxvuI.XxXIXx. XXXII. XXXII1. Suevica, ec. 8, 14, 15.
Errors and adversaries to this truth.
Such ungodly traditions and ceremonies are all the cere- monies and traditions in a manner of the anti-christian syna- gogue of Rome.
Such also be the Sabbatarian traditions and ceremonies, lately broached, because they be imposed upon the church, necessarily, and perpetually to be observed of all and every Christian under pain of damnation both of soul and body.
For, say they, (speaking yet of their private and classical D. B. Sab. injunctions about the Sabbath-day) “The Lord hath com- 1,Book, p. manded so precise a rest unto all sorts of men, that it may not
by any fraud, deceit, or circumvention whatsoever, be broken,
but that he will most severely require it at our hands, under
the pain of his everlasting displeasure.”
This (viz. the manner of keeping the Sabbath prescribed τοῖα. p. 146. by themselves) the Lord requireth of all, and every one con- tinually from the beginning to the end of our lives, without any interruption, under the pain of everlasting condemnation 4.
[3 See above, p. 189, note 1, and p. 201, note 6, and add the following: Quanto magis accedit cumulo rituum in ecclesia, tanto magis detrahitur non tantum libertati Christiane, sed et Christo et ejus fidei; dum vulgus ea querit in ritibus, que quereret in solo Dei Filio Jesu Christo per fidem. Sufficiunt itaque pilis, pauci, moderati, simplices, nec alieni a verbo Dei ritus.x—Harm. Conf. Sect. xvit. p- 210. Conf. Helv. Post. cap. xxvir. Secundum hec igitur non tantum non ser- vande, sed fugiendz sunt omnes traditiones humane, ritusque ejusmodi qui gloriam, honorem, cultum et gratiam Domini nostri Jesu Christi obscurant aut tollunt, populumque a vera et sincera fide abducunt.—Ibid. p. 213. Conf. Bohem. cap. xv. His igitur notis vera ecclesia a falsa discernetur...si denique (ut uno verbo cuncta complectamur) ad normam verbi Dei omnia exigat, et quecunque huic adversantur, repudiet.—Ibid. Sect. x. p. 18. Conf. Belg. Art. xxrx. The other references are either inferential, or concern only special cases of rites and traditions, such as the use of fasting, holy water, &c. ]
[* Nich. Bownde, Doct. of the Sabbath. Lond. 1595. Book 1. pp. 98, 146.]
Pattern of the pres. Temp.
Ibid.
H. N. Spirit. Jand. chap. 1
5, § 1. Ibid.
Vide Coster. Jesu. En- ehirid. con- trovers. c. 21, de S. Crue. p. 358, &e,
320 THE CATHOLIC DOCTRINE [ART.
Another sort of people there is amongst us, which will observe, and use all ceremonies whatsoever’, as the tem- porizing Familists, who at Rome, and such like places of superstition, will go unto idolatrous services, and do adoration unto idols; and nowhere will they strive, or vary with any one about religion, but keep all external orders, albeit in their hearts they scorn all professions and services but their own ; terming all temples and churches in derision, common-houses ; and all God’s services or religions besides their own, foolish- ness*,
To the Christian Reader.
Christian and beloved reader, let me request thee to ob- serve well the first section of the proof of this present propo- sition; and therein how I speak of ceremonies and traditions apparently impious, among which I do reckon papistical crosses, whereunto the Romanists do attribute divine adoration, as elsewhere in this book, and subscription of mine, I have declared, and could more copiously ; but the reliques of a libel of theirs, left in the parish-church of Euborn in Berkshire, anno 1604, sufficiently shall express the thoughts of Papists, touching their cross and crossing; whose words be these :
Now Mr Parson, for your welcome home,
Read these few lines you know not from whom.
You hold cross for an outward token and sign,
And remembrance only in religion thine.
And of the profession the people do make,
For more than this comes to, thou doest it not take.
Yet holy church tells us of holy cross much more®,
Of power and virtue to heal sick and sore;
Of holiness to bless us, and keep us from evil,
From foul fiend to fend us, and save us from devil ;
Γ᾿ The work referred to has not been found. ]
[3 See above, p. 186, note 2.]
[5 Utilitates ejus (sc. crucis) sunt varia. Est enim sancta et efficax oratio fidelium, qua sese signantes, implorant divinum auxilium, &c....Est deinde oblatio qua nos nostraque omnia hoe signo crucis Deo offerimus, &c....Tertio hoc signum crucis est conjuratio quedam ad depellendum damonem, ejusque vires frangendas, &c....Quarto excitatur spes nostra signo hoe crucis, et fiducia remissionis peccato- rum assequende....Quinto: Hoe signo excitatur in nobis charitas, dum per id re- novatur memoria passionis Dominice....Sexto: Hoc signo crucis excitamur ad imitationem crucifixi, &c.—Coster. Enchirid. Controv. Col. Agrip. 1608. ce. xx1 De Sanct. Cruce, pp. 619-621. ]
XXXIV. | OF THE CHURCH OF ENGLAND. Seu
And of many miracles which holy cross hath wrought, All which by tradition to light church hath brought. Wherefore holy worship holy church doth it give ; And surely so will we, so long as we live.
Though thou sayest idolatry, and vile superstition, Yet we know it is holy church’s tradition.
Holy cross then disgrace not, but bring it in renown, For up shall the cross go, and you shall go down.
Of this cross I spake, and meant, and of none other, when I number it among things merely impious and unlawful: and therefore have I not a little wondered at those my brethren, which draw these words of mine in this section unto the cross used in our church at baptism’ which I never thought, nor apriagment
. . . . . f h in- take to be either papistical or impious, because none adora- coin minis
tion, not so much as civil, much less divine, is given there- unto Ring unto, either by our church in general, or of any minister, or 160s, p. 30. member thereof in particular. If they have no other patrons
for their not using, or refusing the ceremony of the cross,
than myself, they are in an ill case. For both in my judge-
ment 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.
Proposition IV.
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 and Saviour Christ, for the maintenance of his church militant, that two sorts of rites and ceremonies should be used, whereof
Some, God his most excellent Majesty hath himself ordained, as the ceremony of baptism and the Lord’s supper: which are till the end of the world, without all addition, dimi- nution, and alteration, with all zeal and religion to be observed.
[5 The sign of the Cross also is notoriously known to be abused to superstition and idolatry by the Papists....This hath caused many of our chief divines to con- demn the use of it even in Baptism, as Hellopeus, Beza, &c.... Thomas Rogers, and
others.—An Abridgement of that Booke which the Ministers of Lincoln Diocese delivered to his Majestie, ἕο. 1605. Argum. 1. Except. 2. pp. 29, 30, ] 21
[ROGERS. |
In this Art., Prop. 1.
Confess. Helv. 11. ce. 27. Bohem. ec. 15. Gal. Art. XII. Belg. Art. XXXII. August. de Abusu. Art.
VII. Wittemb. Art. XXXv. Suevica, c. 14.
See Art. xxv. Prop. 10.
Coneil. Trid. Sess. 7. can. 13,
T. C. 1 Rep. p. 120.
D.B. Doct. of Sab. 1. B. p- 31.
Ibid. p. 47.
322 THE CATHOLIC DOCTRINE [aRT-
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 assem- blies; and a joyful peace may be continued, by the well- ordering of church-affairs.
We have already proved that these latter sort of ceremo- nies 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},
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?, and to prescribe ceremonies and rites, not to some particular, but to all churches, in all times and places®.
It sheweth also the boldness of our home adversaries, the Puritan Dominicans, which say, that the church nor no man can take away the liberty (of working six days in the week) from men, and drive them to a necessary rest of the body (upon any day saving the seventh‘),
Again, say these men, the church hath none authority, ordinarily and perpetually, to sanctify any day but the seventh day, which the Lord hath sanctified; nor to set up any day like to the Sabbath-day ὅ,
The latter sort, what in them is, quench the people’s devo- tion, and hinder them from frequenting of churches upon all holy-days falling on the week-days, and ordained by the law- ful authority of the church.
[' See above, p. 184, note 1; p. 189, note 1; and p. 20], note 6.]
[3 See above, p. 266, notes 1, 2, 3.]
[5 See above, p. 187, note 14.]
[* See above, p. 187, note 11.]
[ἢ Nich. Bownde, Doct. of the Sabbath. Lond. 1595. Book 1. pp. 31, 47.]
Savy UF THE CHURCH OF ENGLAND. 323
ARTICLE XXXY. 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. 11. Of Alms-doing. 2. Against Peril of Idolatry. 12. Of the Nativity of Christ.
8, Of repairing and keeping 13. Of the Passion of Christ. clean of Churches. 14. Of the Resurrection of 4. Of good Works; first of Christ. Fasting. 15. Of the worthy receiving of
5. Against Gluttony and Drunk- enness.
6. Against excess of Apparel.
7. Of Prayer.
8. Of the Place and Time of Prayer.
9. That Common Prayers and Sacraments ought to be ministered in a known Tongue.
10. Of the reverend Estimation of God’s Word.
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 Estate of Matri- mony.
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 thus. Great is the excellency, great also the utility, of God’s word preached. Therefore saith St Paul, ‘ None can believe pom. x.14 without a preacher ;” and, “ Woe is me if I preach not the 1 cor. ix.16. gospel.” Howbeit the manner of preaching is not always one and the same. For the apostles were to teach as well by the p. whitar.
ἢ ice® Con. 1. q. 6, pen as by the lively voice’. Oe
[5 Itaque summam religionis nostre scriptam esse affrmamus, que quidem
2 ΞΞ Ὁ
324 THE CATHOLIC DOCTRINE "ART.
D. Fulk Paul did preach the gospel by writing’: we owe in a
against the
Rhem- An- manner more to the bonds of Paul (for his books) than to his
not. Rom. i, ᾿ =
a liberty for *preaching?.
ἘΔῈ τοι διπίετα Calvin’s writings will edify all men continually in the time epistle before
Calvin,on to come*, Protestant books are witnesses of sound doctrine
Deutero-
nomy. and sincere Christianity *.
o1ter de .
Vinda de For my part, I cannot but magnify the goodness of God Lib. 11. for all good means to bring us unto faith, and so unto salva-
tion, 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 as- semblies. So
Beas In the primitive church was publicly read the epistle of
& Muscul. in Rus Likviy, the Laodiceans® in the church of the Colossians, the epistle of
aa Clemens unto the Corinthians®.
® Pauli vinculis plura pene quam libertati debemus.—Beza, Epist. Dedicat. Olevian. Com. in epist. ad Galat.
eadem est cum eorum etiam apostolorum doctrina, qui nihil scripserunt. Idem enim docuerunt evangelium qui non scripserunt, quod illi qui scripserunt.— Whitaker, Disput. de Sacra Script. Cantab. 1588. Controy. 1. Quast. vr. cap. 6. p. 385.]
[{! St Paul did preach the gospel also by writing, and the people did hear by reading.—Fulke’s Rhemish New Test. Lond. 1617. p. 438. Annot. Rom. i. 7.]
[3 Sic fiet ut...Paulum ipsum imitatus videare, cujus etiam vinculis plura pene quam libertati debemus.—Bez. Epist. Dedicat. in Olevian. Comm. in Epist. ad Galat. Genev. 1578. prope fin.]
[5 The editor has been unable to discover any such epistle. But see Beza’s Epistle Dedicatory to the Comment. on Job. (Calvin. Opp. Amstelod. 1667-71. Tom. 11.) Calvinus...magis ac magis inter vere pios et eruditos in posterum emi- nebit. ]
[ἡ Curiam ingressi et habito senatu in primis novi dogmatis de religione rem ordiri coepere, et ipse imperator Augustus....monere jussit: Dogma illud novum, &e....At hi in eadem perseverantia...perstitere....Composuisse namque suos jam- pridem antea quos evulgaverint in lucemque ediderint libellos multos, sane doc- trinz atque purioris Christianismi testes et indices synceros, &c.—Melch. Soiter. a Vinda, Bell. Pannon. Lib. 1. pp. 516, 17, subjoined to Laon. Chalcond. de Orig. Ture. Basil. 1556.]
[ἢ Kal τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε. Τινὲς λέγουσιν ὅτι οὐχὶ τὴν ἸΤαύλου πρὸς αὐτοὺς ἀπεσταλμένην, ἀλλὰ τιὶν παρ᾽ αὐτῶν ἸΤαύλῳ..--- ΟΠ γϑοβῦ. Opp. Paris. 1899, Tom. xr. Ὁ. 478. ν. In Epist. ad Colos. cap.1v. Hom. 12. Non satis observant verba apostoli, qui putant illum loqui de quadam epistola quam scripserit ad Laodicenses, que interciderit. Non dicit, Et eam quam scripsi ad Laodicenses: sed, Et eam que est ex Laodicea vos quoque legatis.—Wolf. Musc. in Pauli Epist. Basil. 1578. In Ep. ad Coloss. cap, rv. p. 201. ]
[5 Ev αὐτῇ δὲ ταύτῃ Kal τῆς Κλήμεντος πρὸς Κορινθίους μέμνηται ἐπιστολῆς, δηλῶν ἀνέκαθεν ἐξ ἀρχαίου ἔθους ἐπὶ τῆς ἐκκλησίας τὴν ἀνάγνωσιν αὐτῆς ποιεῖ-
o8a.—Euseb. Eccl. Hist. Cant. 1720, Lib. 1v. cap. 23. p. 187.]
Ν
XXXV. | OF THE CHURCH OF ENGLAND. 325
Hermes his Pastor’, and the homilies of the fathers®. Idem,Lib. 111
In the reformed churches in Flanders? and France” read are Ἐ 6. 2 Rep. M. Calvin’s sermons upon Job: and in the Italian, French, D, Sut Dutch and Scottish churches, the said Calvin his catechism is the Petit. both read and expounded publicly, and that before the whole Sincton. eon-
“ἢ ee congregation”. i
The errors and adversaries unto this truth.
Deceived then, and out of the way of truth, are they, wininson
against the
which of preaching by the mouth conceive either too basely, Fam. of or too highly: too basely, as do the Anabaptists and Family “"°" of Love, they affirming there ought to be no preaching at all",
and that preachers are not sent of God, neither do preach Buninger. God’s word, but the dead letter of the scripture!?; these,“ *™” with the said Anabaptists, terming them letter-doctors!, Ἡ. Ν. tamen.
Complaint.
preaching the letter, and imagination of their own knowledge, faem, τ. Fx- but not the word of the living God". mee
> Editz sunt igitur jampridem Gallice istze conciones (Calvini in Jobum) &c. Neque id vero temere factum fuisse res ipsa mox osten- dit, maximo cum remotissimarum etiam Gallicarum ecclesiarum fructu, quibus usque adeo privatim et publice placuerunt, ut plurimis in locis, quibus quotidiani pastores deerant, [conciones istee in communi ccetu ex pulpito recitate] pastorum vice fuerint.—Beza, Pref. Concionum, J. Caly. in Jobum. [Opp. Tom. 11. ]
[7 Ἐπεὶ δὲ ὁ αὐτὸς ἀπόστολος, ἐν ταῖς ἐπὶ τέλει προσρήσεσι τῆς πρὸς “Ῥωμαίους, μνήμην πεποίηται μετὰ τῶν ἄλλων Kal Ἑ ρμᾶ, οὗ φασὶν ὑπάρχειν TO τοῦ ποιμνίου βιβλίον" ἰστέον ὡς καὶ τοῦτο πρὸς μὲν τινῶν ἀντιλέλεκται, δι᾽ OVS οὐκ ἂν ἐν ὁμολογουμένοις τεθείη" ὑφ᾽ ἑτέρων δὲ ἀναγκαιότατον οἷς μάλιστα δεῖ στοιχειώσεως εἰσαγωγικῆς κέκριται. ὅθεν ἤδη καὶ ἐν ἐκκλησίαις ἴσμεν αὐτὸ δεδημοσιευμένον, K.T.’.—Ibid. Lib. 111. cap. 3. p. 90.]
[® Another council decreed that in the minister’s sickness one deacon should read the homilies of the fathers, &c.—The rest of the Second Replie of Thomas Cartwright, 1577. p. 110.]
[° There seems to be an error in the reference. |
[75 Summam Christiane fidei brevi libello complexus est Geneve Joan. Calvinus; quam Itali, Galli, Belge, Scoti, &c. publice in ecclesiis suis interpretantur.— Smeton. contr. Hamilton. Edinburg. 1579. p. 106. ]
({'! They said there ought to be no more any preaching because the door was shut. Apoc. 1.—Wilkinson’s Confut. Lond. 1579. p. 75. (from Bullinger against the Anabaptists.)]
[*? Hiscripturarum interpretationem egerrime ferunt, et multo egrius cum ex illis corripiuntur. Itaque dicunt, se quidem verbum Dei non illibenter audire, sed interpretationem et adjecta ministrorum verba non posse agnoscere pro verbo Dei, aut libenter audire et recipere.x—Bulling. adv. Anabapt. (Simler. Vers.) Tigur. 1560. cap. xi. p. 114.]
['? See Wilkinson’s Confut. p. 57. ]
[‘* H. N. First Exhortation, Translated, &c. cap. xvr. § 18,7
T. C. 1 Rep. p- 173.
1 Admon. to the Parliam.
D. B. Sab. Doct. 2 B. p. 277.
Sleidan. Com. Lib. x.
Gifford against the Brown. 15. Fruct. Ser. on Rom. xii. p. 60.
Def. of the god Min, p. 16.
026 THE CATHOLIC DOCTRINE [arr.
Too highly, as do the Puritans of all sorts. For say they, Except God work miraculously and extraordinarily, (which is not to be looked for of us) the bare reading (yea not) of the scriptures, without preaching, cannot deliver so much as one poor soul from destruction!: reading (of whatso- ever in the church) without preaching, is not feeding, but as ill as playing upon a stage, and worse too®.
Without preaching of the word (viz. by the lively voice of a minister, and without the book) the Sabbath cannot be hal- lowed either of a minister or people, in the least measure which the Lord requireth of us*.
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.
Of the latter be the Brownists, Disciplinarians, and Sabba- tarians.
The Brownists do say, that no Apocrypha must be brought into the christian assemblies® : so the Disciplinarians ; ministers ought not to read openly in the congregation any writings, but only the canonical scriptures®: they complain that hu- man writings are brought into the church’: they ery out,
[ And indeed unless the Lord work miraculously and extraordinarily (which is not to be looked for of us) the bare reading of the scriptures without the preaching cannot deliver so much as one poor sheep from destruction.—A Reply to an Answer, &c. by T. Ὁ. p. 173. ]
[2 For bare reading of the word, and single service saying is bare feeding, yea, it is as evil as playing upon a stage, and worse too.—An Admonition to the Parliament, fol. 5.}
[5 Nich. Bownde, Doct. of the Sabbath, Lond. 1595. Bk. τι. p. 277.]
[* Post hee idem propheta (Joannes Matheus) mandabat, ne quis ullum deinceps librum haberet, aut sibi servaret, preter sacra Biblia: reliquos omnes in publicum deferri jussit et aboleri: hoc se mandatum divinitus accepisse dicebat: itaque magno numero libri comportati flamma fuerunt omnes absumpti.—Sleidan, Comment. Argentorat. 1555, Lib. x. fol. 151. ]
[5 See, A Plaine Declaration that our Brownists be full Donatists, &c. by George Gyffard. London, 1590. p. 83.]
[6 ...so ought not the ministers of God to expound or read openly, &e.—A Fruitful Sermon on the 3, 4, &c. verses of the 12th chap. of the Epistle to the
Romans. London, 1589. p. 53.] [7 From this we come unto the Homilies, which are allowed by one of the
Xaxy.| OF THE CHURCH OF ENGLAND. 327
Remove homilies*; and they supplicate unto K. James, that }.Admon. to
the canonical scriptures only may be read in the church®. ee ae. And so, but much more bitterly and erroneously, the Sab- ‘he tousand.
batarians. 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 50 P-B. sabbat.
often as) we have them not at home”. pag. 173.
ARTICLE XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration (1) of Archbishops and Bishops, and Ordering of Priests and Deacons, set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it anything that of itself is superstitious or ungodly. And therefore (2) whosoever are consecrated or ordered accord- ing to the Rites of that Book, since the second year of the aforenamed K. Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly and orderly and lawfully consecrated and ordered.
The propositions.
1. It is agreeable to the word of God, and practice of the primitive church, that there should be archbishops,
Articles, where beside the contrariety they have in the order itself, that the human writings of men are brought to be read in the church, and that to underpropt (sic), a yet more foul abuse, even the inability of ministers to teach, &c.—A Defense of the Godly Ministers against the Slaunders of D. Bridges. 1587. p. 116.]
[85 Remove Homilies, Articles, Injunctions, and that prescript order of service made out of the mass-book.—An Admonition, &c. fol. A. 4.]
[° See the Humble Petition of the Ministers of the Church of England, desiring Reformation, &c. prefixed to the Answer of the Vice-Chancellor, Doctors, &c. in the University of Oxford to the same. Oxford, 1604. Art. 1. ]
[!° What cause have we to be sorry for ourselves and others? which have so many times broken this law by wilful absenting ourselves from the church without any just cause, or by not seeking to the prophets to teach us when we had not them at home, &c.—Nich. Bownde, Doct. of the Sabbath. Book τι. p. 173.]
Beza in Act. Apost. 1. 2.
D. Chrysost. in Act. Hom. 33.
D. Hieron. in Galat. Euseb.
D. Hieron. ad Evagr.
D. Hieron. in 2 Tim. iv. D. Chrysost. in 1 Tim. v.
328 THE CATHOLIC DOCTRINE [ART.
bishops, and such like differences and inequalities of eccle- siastical ministers.
2. Whosoever be, or shall be consecrated or ordered according to the rites of the Book of Consecration of Arch- bishops, Bishops, and Ordering of Priests and Deacons, they be rightly, orderly, and lawfully consecrated and ordered.
Proposition I.
It is agreeable to the word of God, and practice of the primitive church, that there should be archbishops, bishops, and such like differences and inequalities of ecclesiastical ninisters.
The proof from God’s word.
Albeit the terms and titles of archbishops we find not, yet the superiority which they enjoy, and authority which the bishops and the archbishops do exercise, in ordering and con- secrating 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 au- thority both in and over the church, as twelve patriarchs, saith Beza!, and also established an ecclesiastical hierarchy. Hence came it that bishop was of Jerusalem, James? ;
Of Antioch, Peter?; of the Asian churches, John‘; of Alexandria, Mark®; of Ephesus®, yea, and all Asia, Timothy’;
[Ὁ ...illos omnino oportuit, nove ecclesie quasi duodecim patriarchas futuros, peculiari quadam forma divinilus consecrari. Sicut etiam ipsis peculiariter pro- missus fuerat Spiritus Sanctus, &c.—Bez. Annot. in Noy. Test. Geney. 1598. Pars τ. p. 455. In Act. ii. 1.]
[3 ᾽᾿Επίσκοπος ἣν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας οὗτος (Τάκωβος)" διὸ καὶ ὕστερος Néyer.—Chrysost. Opp. Par. 1839, Tom. rx. p. 279. In Act. Apost. xv. 13.]
[3 Denique primum episcopum Antiochene ecclesiz Petrum fuisse accepimus, &c.—Hieron. Opp. Paris. 1693-1706. Tom. 1v. Pars 1. col. 244. In Epist. ad Galat. cap. 2. |
[4 Emi τούτοις κατὰ τὴν ᾿Ασίαν ἔτι τῷ Biw περιλειπόμενος αὐτὸς ἐκεῖνος, ὃν ἠγάπα ὁ ᾿Ιησοῦς, ἀπόστολος ὁμοῦ καὶ εὐαγγελιστης ᾿Ιωάννης, τὰς αὐτόθι διεῖπεν ἐκκλησίας, K.T.\.—Euseb. Eccl. Hist. Cantab. 1720. Lib. 111. cap. 23, p. 112.]
[> Nam et Alexandriew a Marco evangelista usque ad Heraclam et Dionysium episcopos, presbyteri semper unum ex se electum, in excelsiori gradu collocatum, episcopum nominabant.—Hieron. Opp. Tom. rv. Pars 2. col. 803. Epist. 101. ad Evang. |
[6 Ministerium tuum imple...episcopatus scilicet.—Id. Opp. Tom. v. col. 1100. Tn Ep. 2. ad Tim. cap. 4.]
[7 This does not seem to be directly stated: it may be inferred perhaps from Chrysost. Hom. xu. in 1 Tim. cap. tv. 11—14. Opp. Tom. x1. p. 671, b.]
XXXVI. ] OF THE CHURCH OF ENGLAND. 329
of all Crete, Titus*; of Philippos, Epaphroditus®; of Corinth rneoa. arg.
in Epist. ad and Achaia, Apollos; of Athens, Dionysius; of France, τς | Crescens’ ; of Britain, Aristobulus!!. eta In the purer times, succeeding the apostles, so approved τοῖν. in
was the administration of the church-affairs by these kind of nop" S¥
men, as
They ordained patriarchs and chor-episcopi!”. ΕΠ They ratified the decrees of ecclesiastical super-eminency, feces”
at the first and most famous council at Nice’. ae
They gloried much, and greatly, that they had received D. tren. 13, the apostles’ doctrine by a succession of bishops", that they fated. de were the successors in the apostles’ doctrine of the godly p.*.
August.
bishops!, and that bishops succeeded in the room of apostles!6, ᾽ν Ps) χαῖν, Their godly monuments, and worthy labours and books
yet extant, do shew, that bishop was of Lyons, Irenzeus; of
Antioch, Ignatius; of Carthage, Cyprian; of Hierusalem,
Cyril; of Alexandria, Athanasius; Basil, of Caesarea; of all
Thracia, Asia, and Pontus, Chrysostom; Hilary of Poictiers;
[® Theod. Opp. Paris. 1642-84. Tom. m1. p. 507. c.] [95 Id. p. 322: cj]
[2° It is only said: Κρίσκης μὲν ἐπὶ τὰς Γαλλίας στειλάμενος ὑπ᾽ αὐτοῦ (se. τοῦ Παύλου) paptupetrar.—Euseb. Eccles. Histor. Lib. 111. cap. 4. pp. 91, 2.]
[1 Aristobulus et ipse ab apostolo ad Roman. commemoratus episcopus Brit- taniz factus est.—Doroth. Synopsis, Wolf. Musc. Interpret. in Euseb. Eccles. Hist. Basil. 1570. p. 664. ]
[13 Hine ecclesia secuta tempora apostolorum, alios patriarchas, alios episcopos, alios chorepiscopos quos Justinus Martyr προεστῶτας vocat, nos prepositos, ὅσο. instituit—Nic. Hemming. Opusc. Theolog. 1636. p. 799. Syntagm. Inst. Christ. cap. xxii. Art. 15.]
[3 Beza is arguing against the pretensions of the church of Rome. The passage is as follows: Primates et archiepiscopos esse politia Romane umbram et imaginem que paulatim emerserit, omnes vel mediocriter historiarum periti norunt. Confir- mavit illam graduum distinctionem Nicena Synodus.—Bez. Epist. Geney. 1575. Ep. 1. pp. 17, 18.]
[Γ᾿ Traditionem itaque apestolorum in toto mundo manifestatam, in omni ecclesia adest perspicere omnibus qui vera velint videre, et habemus annumerare eos qui ab apostolis instituti sunt episcopi in ecclesiis, et successores eorum usque ad nos, qui nihil tale docuerunt neque cognoverunt quale ab his [se. hereticis] deliratur.— Iren. Opp. Oxon. 1702. Adv. Her. Lib. 11. cap. 3.]
[15 Ergo sic apud Tertullianum exclamans ecclesia nobis objiciebatur, ‘‘sum,”’ inquit, “heres apostolorum, sicut caverunt testimonio, sicut fidei commiserunt, sicut adjuraverunt, ita teneo.”? Quibus verbis apertissime significat se de successione doctrine gloriarii—Sadeel. De Legitim. Vocat. Pastor. Eccl. Reform. Morgiis. 1580. Ῥ. 20. ]
[2° Quid est, Pro patribus tuis nati sunt tibi filii? Patres missi sunt apostoli, pro apostolis filii nati sunt tibi constituti sunt episcopi. Hodie enim episcopi qui sunt per totum mundum, unde nati sunt? Ipsa ecclesia patres illos appellat, ipsa illos genuit, et ipsa illos constituit in sedibus Patrum.—August. Opp. Paris. 1836-8. Tom. iv. col. 564, c. Enarr. in Psalm. xliv. v. 17. cap. 32.]
Sleidant. Com. Lib. v.
Niceph. Lib. XVIII. ¢. 49.
Magd. Eccles. Hist. Cent. 7, ce. 5.
& Niceph. August. de Heres. cap. 53.
D. Bernard. in Can. Ser. 66.
330 THE CATHOLIC DOCTRINE [arT,
Augustine of Hippo; Ambrose of Millain: all of these most notable instruments for the advancement of God’s honour and glory in their days.
Finally, from the apostles’ days hitherto there never wanted a succession of bishops, neither in the east nor western churches, albeit there have been from time to time both mar- prelates, and mock-prelates, to supplant their states, and ill- prelates abusing their functions and places, to the discredit of their calling and profession. So provident hath the Almighty been for the augmentation of his glory, and people, by this kind and calling of men.
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.
2. Of the old heretics, viz. the Contobaptites?, which al- lowed of no bishops.
The Acephalians?, who would not be at the command, or yield obedience unto bishops.
The Aerians‘, that equalled bishops and priests, making them all one.
The Apostolicks®, which condemned prelacy.
3. Of the late schismatics, namely,
[1 Bonorum quoque communionem et humanitati cum primis esse consentaneum, ut et dignitate sint omnes wquales, docebat (Muncerus) et conditione liberi, et promiscue bonis omnibus utantur.—Sleidan. Comment. Argentorat. 1555. Lib. v. fol. 65. ]
[2 ....o0e (se. ἐπισκόπους) of Κοντοβαβδίται μόνοι οὐ éxovrat.—Niceph. Eccl. Hist. Lut. Par. 1630. Lib. xvi. cap. 49. p. 876. v.]
[3 Pertinet et hee secta ad Severitas, dicta Acephalorum, ut inquit Nicephorus; quia sub episcopis non fuerunt—Magdeburg. Eccl. Hist. Basil. 1562, &c. Cent. vu. c. 5. fol. 124.
Οἱ δὲ καὶ Ἀκέφαλοι ὠνομάζοντο" of τὸ ἑνωτικὸν τοῦ βασιλέως Zyvavos od προσίεντο, οἷς pi) TH ἀναθέματι καὶ τὴν ἁγίαν τετάρτην καθυπέβαλε σύνοδον. διὰ δὲ τὸ ὑπὸ ἐπισκόποις μὴ ἄγεσθαι, Ἀκέφαλοι wvouadcbynoav.—Niceph. Eccl. Hist. Lib. xvur. cap. 45. p. 869. ‘See also Evagrius, Hist. Eccl. Lib. m1. cap. 14.]
[* ...cum esset presbyter (Aerius), doluisse fertur quod episcopus non potuit ordinari.... Dicebat etiam presbyterum ab episcopo nulla differentia debere discerni. —August. Opp. Paris. 1836. Tom. vu. col. 55. a. Liber de Heres. cap. 53. See also Epiphan. Opp. Paris. 1622. Tom.1. Heres. lxxy. p. 904.]
[5 The Apostolici, or Henricians, a sect in the time of S. Bernard. After
XXXVI. | OF THE CHURCH OF ENGLAND. ool
The Jesuits, who cannot brook episcopal pre-eminence® ; Dectar. mo-
tuum, &c,
and in their high court of reformation have made a law for uote, the utter abrogation of all episcopal jurisdiction’.
The Disciplinarians or Puritans among ourselves. For
They abhor, and altogether do loath the callings of arch- Fruct. Ser.
m. xii.
bishops, bishops, &c., as the author of the Fruitful Sermon P- %.. doth’, and say, that by the LS aaa discipline the liberty Assert. Polit of the church is taken away®, and that, instead of arch- eee to bishops and bishops, an equality must be made of ministers. τὼ
They term the differences of ministers, A proud ambitious Discov.of Ὁ. superiority of one minister above another! ; and archbishops he and bishops they call the supposed governors of the church Dis Epist of England’.
Some of them will not have bishops to be obeyed either Mar, thes when they cite, or when they inhibit, or when they excom- municate™.
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 Sold. of Bar. hundred points of popery yet remaining in our church",
charging them with denying infant baptism, purgatory, &c., he proceeds: Jam vero qui ecclesiam non agnoscunt, non est mirum si ordinibus ecclesie detrahunt,... Peccatores, inquiunt, sunt apostolici, archiepiscopi, episcopi, presbyteri, ac per hoe nec dandis nec accipiendis idonei sacramentis.—Bernard. Opp. Paris. 1667. Tom. 11. 60]. 111. In Cantic. Serm. txvr. § 11.]
[5 This reference the editor has been unable to verify.]
[71 told you before, if you remember, that they (the Jesuits) have made a Puritanian division of the ecclesiastical state in their high Council of Reformation for England: wherein, amongst other things, a statute is made for abrogation of all episcopal dignity.—A Decacordon of Quodlibetical Questions, 1602. p. 142.]
[® Even so is it with the church and spouse of Christ in England. For as she is grieved for the lack of those parts which are wanting: so she abhorreth and loatheth such as are abounding: as, namely, the callings, Arch-Bp., Deans, Arch- deacons, Deacons, Chancelers, Comissaries, officials, and all such as be rather members and parts of the whore and strumpet of Rome than of the pure virgin and spouse of the immaculate Lamb.—Fruitful Sermon upon the 3, 4, &c. verses of Rom. xii. Lond. 1589. pp. 33, 4. ]
[9 This reference has not been found. ]
[!° Instead of an Archbishop or Lord-bishop you must make equality (2 Cor. 10. 7. Coloss. 1. 1. Philip. 1.1. 1 Thess. 1.1.) of ministers—An Admon. to the Parliament. fol. A. 5.]
[1 A Brief Discovery of the Untruths and Slanders against Reformation, &c. contained in 1). Bancroft’s Sermon, p. 37. ]
[12 See, A Demonstration of Discipline. The Dedication is, ‘‘ To the Supposed Governours of the Church of England, the Archbyshops, lord Byshops, Archdea- cons, and the rest of that order.”’]
[5 See above, p. 310, note 2. ]
['* “The Parson’ and ‘‘ the Vicar’’ are mentioned among “‘ An hundred pointes
1 Admon. to the Parliam.
Bar. discov. p. 54.
332 THE CATHOLIC DOCTRINE [art.
Others say, That birds of the same feather, viz. with archbishops and bishops, and parsons and vicars}. Barrow publisheth, that parsonages and vicarages be in
“name, office and function, as popish and antichristian as any
Burges’ Letter to king James before his Apology.
Ὁ. Fulk against the
hem. fol. 39.
of the other’.
It is therefore an egregious untruth, that Puritans (or which is equivalent, the good men, the faithful and innocent ministers, for so do they style themselves) affect not any popu- larity or parity in the church of God, as some of them would make his majesty believe®.
Proposition IT.
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 sea- sonable prayers, they be consecrated and ordained: and all this is performed by those persons, that is, by bishops, to whom the ordination and consecration of bishops and ministers was always principally committed*; and also after the same form and fashion (corruptions being afore taken away and removed) as bishops and priests afore the reign of King Edward the sixth formerly were.
of poperie which deforme the Englishe reformation.”’—A pleasaunt Dialogue be- tween a Souldier of Barwicke and an English Chaplaine. 1581. fol. L. 5.]
[ And birds of the same feather are covetous patrons of benefices, parsons, vicars, readers, parish priests, &c.—-that under the authority of their masters (i.e. the bishops, archbishops) spoil their flocks of the food of their souls--An Admon. to the Parliament. fol. B. 5.]
[2 Barrow’s Discovery of the False Church, 1590. p. 54.]
[35 This reference has not been found. }
[* The passage intended is probably this: ...for order and seemly government, there was always one principal to whom, by long use of the church, the name of Bishop or Superintendent hath been applied....Therefore although in scripture a Bishop and an Elder is of one order and authority in preaching, Wc.....yet in government, by ancient use of speech, he is only called a Bishop....to whom the ordination or consecration by imposition of hands was always principally com- mitted.—Fulke’s New Test. 1 ond. 1617. Note on Tit. i. 5. fol. 718, 19.]
XXXVI. | OF THE CHURCH OF ENGLAND. 999
The adversaries wnto this truth.
Well therefore may they disgorge their stomachs, but trouble our consciences they shall never, which condemn or deprave our callings, as do
1. The Family of Love, which dislike, and labour to H. pues make contemptible, the outward admission of ministers.
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 Howlevs7 not ordained by imposition of three or four (Romish) catholic bishops at the least, of which none are to be found among the Protestants ®.
Whosoever taketh upon him to preach, to minister sacra- Test. Rhem. ments, and is not ordered of a true catholic (that is, a popish) i: ; bishop, to be a curate of souls, parson, bishop, &c., he is a thief and a murderer’.
Our bishops and ministers, they are not come in by the Stal. Fort.
2 part. 3. 8,
door (saith Stapleton); they have stolen in like thieves®; they be 8. 141.
ἘΣΕΙ͂Σ το
unordered apostates, pretended, and sacrilegious ministers, 0°50. I i intruders®, mere laymen, and not priests, becinike: first, they » Dig cheer
Toi 9. have received none under" orders; and next, they are not or- p.: cies σ
dained by such ἃ bishop, and priest, as the catholic (Roman) Ἢ Ta church hath put in authority!!. reas 3. The Puritans. For they write, that The bishops of our church have none ordinary calling of
[5 Christians signify unto us, Those that are anointed. For the Holy ones of Christ were in times past so named, which were anointed (Act. 2. a.) with the holy Spirit of Christ to priests or elders of the holy understanding.—H. N. Evang. Reg. C. XxxI. § 2, p. 73.]
[® ...(The Catholic church) admitteth no man for bishop which is not ordained by imposition of three or two catholic bishops’ hands at the least. Of all which things none are to be found amongst the Protestants.—A Brief Discours, ὅσο. Douay, 1581. Reas. vit. p. 41. b. See above, p. 239, note 4.]
[7 Test. Rhem. Rhemes, 1582. Annot. Joh. x. 1. p. 250, where, to preach with- out lawful sending, and is not canonically ordered. |
{® Stapleton, Fortresse of the Faith, Antwerpe, 1565. Part 1. cap. 8. p. 141, with a slight verbal difference. ] -
[° (Card. Alan’s) Sincere and Modest Defence, &c. against the Exec. of Justice, &e., where in chap. 7, p. 148, pretended ministry: chap. 9, p. 211, sacrilegious ministries: chap. 8, p. 171, First and foremost for the clergy...it is wholly destained and destroyed...as these other good fellows their intruders have lived in joy and felicity. ]
['° Other, the later editions. ]
['! See above, p. 239, note 4. ]
984 THE CATHOLIC DOCTRINE [aRT.
T. Ὁ, def. 21, God, and function in the scriptures, for to exercise’. They are Suite te not sent of God; they be not the ministers of Jesus Christ, by whom he will advance his gospel.
Ἰ Αἄπιο, ἐσ Inferior ministers, they are not (say they) according to ment. God’s word either proved, elected, called or ordained’. Hence
Fruet. Ser. the church of England wanteth (say they) her pastors and Rio scotiz, teachers’, and hence they urge divers afore ordained to seek in c+? at their classis a new approbation®, which they term the ai Lord’s Ordinance, and to take new callings from classical
ministers, renouncing their calling from bishops®.
ARTICLE XXXVII. Of the Civil Magistrate.
(1) The King’s Majesty hath the chief power in this realm of England, and other his dominions, (2) unto whom the chief government of all estates of this realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be subject to any foreign jurisdiction. Where we attribute to the King’s Majesty the chief govern- ment, by which titles we understand the minds ef some slanderous folks to be offended; (9) we give not to our prince the ministering either of God's word, or of the Sa- craments ; the which thing the injunctions also, sometime set forth by Elizabeth our (late) Queen, do most plainly testify ;
[{! A Replie to an Answere, &c. by T. Ὁ. p. 21.]
[? A Dialogue Concerning the Strife of our Churche. Lond. 1584, Pref. p. 4.]
[5 An Admon. to the Parliam. fol. A. 2.]
[5 The Church of God in England (dear Christians)...wanteth her Pastors, Teachers, Elders, Deacons, and her attenders upon the poor, &c.—Fruitful Sermon on 3, 4, &c. verses of Rom. xii. Lond. 1589. pp. 32, 3.]
[5 The first degree they have entered into is this, that, teaching all ministers which are called according to the order of the church of England to be unlawful, they do urge such as they dare trust (and who are ministers already) to seek at their classis a new approbation which they term the Lord’s Ordinance.—English Scottizing, for Discipline by Practise, the Third Book of Disciplinary Grounds and Practises, cap. xtv. p. 1138. The Title of the work is, Dangerous Positions and Proceedings, &c. for the Presbyterial Discipline, by Richard Bancroft, &c. Lond. 1640. ]
[5 They renounce the calling they have had of the bishops: and do take it again from the approbation of the classis.—Ibid. ]
XXXVIL | OF THE CHURCH OF ENGLAND. 305
but that only prerogative, which we see to have been given always to all godly princes in holy Scriptures by God him- self, that they should rule all estates and degrees cominitted 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 juris- diction 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 domi- nions.
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 ecclesiasti- cal 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 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 the wars.
Proposition I.
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 democracy ; some, where a few, and that of choice, and the best men do govern, as in an
Rom. xiii. 1,
2
Tit. iii. 1.
1 Pet. ii. 13.
1 Tim. ii. 1, ΟΣ Rom. xiii. 7.
Isai. xlix. 23.
1 Pet. ii, 13.
Conf. Helv. f. Art. XXVI. & 11. cap. 30. Basil. Art.
VII.
Bohem. ec. 16, & in the Concil. Belg. Art. XXXVI. August. Art. XVI. XVII. Saxon. Art. XXIII. Suevie. in Petor,
336 THE CATHOLIC DOCTRINE [ART.
aristocracy ; and some, where one man or woman hath the pre-eminence, as in a monarchy: such is the government of this kingdom.
Notwithstanding whatsoever the government is, either democratical, aristocratical, or monarchical, God’s word doth teach us, that
“There is no power but of God ; the powers that be are ordained of God; and that whosoever resisteth the power, resisteth the ordinance of God.”
« We must be subject to the principalities and powers, and obedient and ready to every good work.”
“We must submit ourselves unto all manner of ordinance of man, for the Lord’s sake.”
“ We must pray for kings, and for all that be in authority.”
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.”
But of the monarchical government, special mention is made in the writings of the prophets and apostles.
« Kings shall be thy! nursing-fathers, and queens shall be thy nurses,” saith Isai.
The apostle Peter calleth the king the superior (or him that hath the chief power), as our King James hath in his dominions.
All churches protestant and reformed subscribe unto this doctrine, as both apostolical and orthodoxal’.
[} Their, 1607. ]
[2 Magistratus omnis a Deo quum sit.... Huic nos etiamsi liberi simus, et corpore et facultatibus omnibus nostris, et animi studio, vera cum fide sancte subjiciendos esse, fidelitatem ac sacramentum prestare, quantisper hujus imperia cum e€0, propter quem hunc reveremus, palam non pugnant, scimus.—Harm. Conf. Sect. x1x. p- 273. Conf. Helv. Prior. Art. xxv1. Magistratus omnis generis ab ipso Deo est institutus....Damnamus itaque omnes magistratus contemptores, rebelles, Reip. hostes, et seditiosos nebulones, denique omnes quotquot officia debita prestare, vel palam vel arte renuunt.—Ibid. pp. 271, 2. Conf. Helv. Post. cap. xxx. Preterea, Deus magistratui, suo ministro, gladium et summam externam potestatem, bonis ad defensionem, malis ad vindictam et poenam delegavit.—Ibid. p. 274. Conf. Basil. Art. vir. Amplius ex sacris literis docetur, politicum magistratum esse ordina« tionem Divinam, et a Deo constitutam....Ad hee docetur etiam populus de suo officio, et re ipsa verbo Dei eo adigitur, ut universi et singuli in omnibus que Deo tantum non sunt contraria, eminenti potestati subjectionem prastent; primum Regia Majestati vestre, postea omnibus magistratibus, &c.—Ibid. pp. 275, 7. Conf. Bohem. cap. xv. Credimus Deum optimum maximum...reges, principes et ma- gistratus constituisse, velleque ut mundus hic legibus ac certa politia gubernetur, &e.—Ibid. p. 281. Conf. Belg. Art. xxxvi. De rebus civilibus docent, quod
XXXVI. OF THE CHURCH OF ENGLAND. 337
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 suae, ver. 8. despise government, and speak evil of them which are in authority.
Of the Manichees?, Fratricellians4, Flagelliferies®, Anabap- D. August.
contra Faust.
tists®, and Family of *Love’; all which rail upon and condemn ΠΡ. xx10e.
: W. Thomas’ magistracy. Description ly, p.59. Of them who allow not of the government by women, but Ῥιαίροὶ Hie- ἐ - . s. de Flagel. utterly detest the same: such were they in Italy, which said, Ath. Cone. o. pug. lo.
. , ἷ 13 - Ϊ i 191. Interitus mundi est a muliere regi*; again, speaking unto wi.
women, Abunde magna civitas vobis sit domus, publicum Pevr. of taly, p. 129,
neque noscatis, neque vos noscat®: such in France, who think 3, , ae how the laws of God and nature is violated where a woman fon Chr. is suffered to reign and ’govern": such in Scotland, or Scottish τ
men rather from Geneva, which wrote that
* H. N. calleth a king “the scum of ignorance,” Spirit. Land, cap. 6, sect. 5. > Neque solum naturse jura conyelluntur; sed etiam omnium
legitime ordinationes civiles sint bona opera et ordinationes Dei, sicut Paulus tes- tatur....Scimus enim cum pii debeant obedire presentibus magistratibus, non eripere eis imperia, &c.—Ibid. pp. 281, 3. Conf. August. Artt. xvi. xvi. Vult Deus regi et coerceri politica gubernatione omnes homines, etiam non renovatos.— Ibid. p. 285. Conf. Saxon. Art. xxim. In superioribus exposuimus nostros eccle- siasticos obedientia que exhibetur magistratibus inter primi ordinis bona opera locum dedisse, et docere hoc unumquemque studiosius sese accommodare publicis legibus, quo syncerior fuerit Christianus, &c.—Ibid. pp. 292, 3. Conf. Suev. cap. xxul.] ἢ
[5 ...<Sed quia Manichei Joannem (Baptistam) aperte blasphemare consueve- runt, ipsum Dominum Jesum Christum audiant hoc stipendium jubentem reddi Cesari, quod Joannes dicit debere sufficere militi, &c.—August. Opp. Paris. 1836-8. Tom. vitt. col. 625. p. Contr. Faust. Manich. Lib. xxi. cap. 74.]
[* He [Clement the fifth] oppressed the sect called Fratricelli: that were then newly risen in Lombardy, who would have had all things in common without magis- trates or rulers.x—W. Thomas, Hist. of Italy. Lond. 1549. p. 59.]
[5 Cujus alioqui erroris fucus ut nihil differebat ab Anabaptistarum opinione religiosa, ita secta non minus perniciosa fuit illis temporibus.x—Gabr. Prateol. Marcos. de Vit. &c. Heret. Colon. 1569. Lib. νι. § 8. col. 180. ]
[5 Legitimos magistratus conviciis proscindunt [Swermeri], ac tollere studue- runt.—Altham. Concil. Loc. Norimberg. 1535. Loc. cxct. p. 211.]
{7 This reference has not been found. |
[8 W. Thomas, Hist. of Italy, p. 129.]
[5 Lud. Viv. Opp. Basil. 1555. Tom. 1m. De Christ. Foem. Lib. 1. p 726.]
[15 Bodin. Method. ad Facil. Histor. Cognit. Lugd. 1583. cap. vr. p. 258. |
22
[ROGERS. | .
s*
Against the Regim. of Women, Blast pref.
Ibid.
Martin Mar- prelate, Epist. of Dr
Bridges.
Luke xxii. 9.
Rom. xiii. 3.
Ibid. 4.
Tsai. xlix.
23:
Peal. lxxxii.
1 Pet. ii. 13. Ἱ Lim. ai. 4,
Rom. xiii. 1.
Exod. xxxii. 22,
1 Sam. xxii. 12.
338 THE CATHOLIC DOCTRINE [ ART.
A woman’s government is a monstriferous empire, most detestable and damnable}.
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?, &e.
And little differmg from these men are they in England, which termed ‘The Harborough for Faithful Subjects,” a car- nal and unlearned book, smelling altogether of earth, without rhyme and without reason, for defending the regiment of women over men (when it falleth unto them by inheritance to govern) to be lawful and good*®. He which so censureth the said “ Har- borough” was the Mar-prelate ; and this his censure declareth that he was the Mar-prince, as well as the Mar-prelate.
Proposition 11.
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,” ‘ princes,” ‘ the ministers of God,” “the nurses of the church,” “ gods:” for authority, the “chief.” Which moveth St Paul to exhort, that supplications be made for all men, but first for kings as the chief.
Again, every soul is commanded to be subject to the higher powers, &c.
Finally, the examples are manifold, and pregnant, shew- ing the principality of kings over all persons and causes. For
Aaron the high priest called Moses the chief prince, his lord: so did Abimelech term Saul his lord.
gentium, quz nunquam fceminas regnare permiserunt, &c.—Bodin, Meth. Hist. c. 6, p. 257.
[1 And therefore I say that of necessity it is that this monstriferous empire of women (which amongst all enormities that this day do abound upon the face of the whole earth is most detestable and damnable) be openly revealed, &c.—The First Blast of the Trumpet against the Monstrous Regiment of Women (by John Knox) Pref. p. 5. Genev. 1558. ]
[2 Ibid. pp. 3, 4.] [3 This reference has not been found. ]
ΧΧΧΥ͂ΙΙ.7 OF THE CHURCH OF ENGLAND. 339
K. Jehoshaphat, as chief in Judah, appointed judges, Levites, and priests.
K. Hezekias also, as chief, sent unto all Israel and Judah, that they should come to the house of the Lord at Jerusalem, to keep the passover: also he appointed the courses of the priests* and Levites by their turns: and commanded all the priests to offer sacrifice, &c.; and they obeyed him: and en- joined all the congregation to bring offerings; and they brought them.
Which we do unto ours, the very same do the churches of God ascribe unto christian magistrates in their princi- palities®.
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®. Kings and princes, be they never so great, must be subject unto some bishop, priest, or prelate’,
The whole clergy ought to be free from paying tribute’.
Sacerdotes etiam principibus jure divino subditi, dele- 2
atur, say the Expurgators: “Priests are not by God’s law subject unto princes®.”
“No man is to be subject unto his temporal prince and superior, in matters of religion, or regiment of his soul,
[+ Course of priests, 1607. |
[° See above, last Proposition, p. 336, note 1. ]
[5 It is evident that he calleth the king the precellent or more excellent, in respect of his vicegerents which he calleth dukes or governors that be at his appointments: and not in respect of popes, bishops, or priests, as they have the rule of men’s souls.—Test. Rhem. Rhemes, 1582. Ann. 1 Pet. ii. 13. p. 659. ]
[7 Obey your Prelates. There is nothing more inculeated in the holy Scrip- tures, than obedience of the lay people to the priests and prelates of God’s church in matters of soul conscience and religion.... From this obedience there is no excep- tion nor exemption of kings nor princes, be they never so great.—If they have souls, and be christian men, they must be subject to some bishop, priest, or other prelate.—Ibid. Ann. Heb. xiii. 17. p. 639. }
[8 Though Christ to avoid scandal paid tribute, yet indeed he sheweth that both himself ought to be free from such payments...and also his Apostles...and in them their successors the whole clergy, &c.—Ibid. Ann. Matt. xvii. 26. p. 50. ]
[ὃ Inter Delenda in Indice Chrysostomi Basile a Frobenio excusi.—Index Expurgat. Lugd. 1586. p. 26. |
2s
2 Chron. xix. 5, 6, 7, 8.
2 Chron, xxx. 1,
2 Chron. XEKI 22 Ibid. xxix. 2 Chron. XxIx. SL.
Confess. Helv. 1. Art. XXXVI. & 11.
VII.
Bohem. ec. 16. Belg. Art. XXXVI. August. Art. XVI. XVII. Saxon. Art. XXIII. Suevie. Peror.
Test. Rhem. Annotat.
1 Pet. ii. 13.
Ibid. Annot. Heb. xiii. 17.
Ibid. Annot. Matt. xvii.
to
Index Ex- purg. p. 26.
Test. Rhem. An. Rom. xiii. 1.
T.C. Rep. p. 144.
Eccl. Disp. p. 185.
Beza, de Presb. p. 124.
340 THE CATHOLIC DOCTRINE [aRT.
but in such things only as concern the public peace and po-
199
licy’.
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’.
Magistrates, as well as other men, must submit themselves and be obedient to the just and lawful authority of the church’, that is, of the “presbytery ‘.
Quis tandem reges et principes, who can exempt even kings and princes from this non humana, sed divina domi- natione, not human, but divine domination? (meaning of the presbytery) saith Beza*: which presbytery they would have to be in every "parish.
* That which our Saviour calleth presbyterian, and so doth Luke.— Lear. Dis. p. 89.
> There ought to be in every church a consistory, or seigniory of elders or governors.—Lear. Dis, p. 84.
Every congregation ought to have elders and an eldership.—De- mon{stration]. of Dis[cipline]. chap. 12, p. 55, chap. 14, p. 69.
Instead of chancellors, archdeacons, officials, commissaries, proc- tors, summoners, churchwardens, and such like, you (parliament men) have to plant in every congregation a lawful and godly seigniory.— 1 Admon. to the Parliament. [[0]. A. 6.]
I would that every little parish should have seven such (elders) at
[1 ...S. Paul here...expressly chargeth every man to be subject to his temporal prince and superior: not every man to all that be in office or superiority, but every one to him whom God hath put in authority over him, by that he is his Master, Lord, King or such like: neither to them in matters of religion or regiment of their souls (for most part were pagans, whom the apostle could not will men to obey in matters of faith) but to them in such things only as concern the public peace and policy, &c.—Ibid. Ann. Rom. xiii. 1. p. 415.]
[2 But it must be remembered that civil magistrates...as they are nurses so they be servants unto the church, and as they rule in the church, so they must remember to subject themselves unto the church, to submit their sceptres, to throw down their crowns before the church, yea as the prophet speaketh to lick the dust of the feet of the church.—A Reply to an Answer made of M. Doctor Whitgifte, &c. by T, C. p: 144.]
[? A Full and Plain Declaration of Ecclesiastical Discipline, &c. 1574. Where, also as well as the rest ;’ and, ‘ authority of the officers of the church.’]
{* The work referred to has not been met with.]
[5 ...quis tandem reges et principes ab ista dominatione non humana sed divina exemerit, quin les divine Christi majestatis reus constituatur,—Beza, Tract. de Vera Excomm. et Christ. Presbyt. Genev. 1590. pp. 124, 5.]
XXXVII. | OF THE CHURCH OF ENGLAND. 341
Quotquot ecclesie Christi, as many as be members of snecan. de Christ, and of the church, they must subject themselves to the cles, p. 436. consistorian discipline. Won hic excipitur episcopus, aut imperator : “ Neither bishop or emperor is excepted here.”
Nulla hie acceptio, aut exceptio [est] personarum: “ Here
is no acception, or exception, of persons®.”
Proposition III.
His highness may not execute the ecclesiastical duties of preaching and ministering the Sacraments, and yet is to pr eseribe laws and direc- tions unto all estates both ecclesiastical and temporal.
The proof from God’s word.
K. Hezekiah said unto the priests and Levites of his time, 2 chron. “My sons, be not deceived: for the Lord hath chosen you κὰκ. to stand before him, and to serve him, and to be his ministers, and to burn incense.”
So do we say, The Lord hath appointed a company, and See afore, calling of men, to teach the people, to expound the scriptures, to celebrate the sacraments, to handle the keys of the celestial kingdom: insomuch as he whosoever that shall presume to do these things, not called thereunto, and that lawfully, though he be a king or prince, he may fear that punishment which 2 chron. fell upon Uzziah. ai
Notwithstanding, all kings, queens, and princes in their 2cnron. 1.1. places, may, yea, and must, as occasion serveth, with K. Solo- mon “build an house for the Lord,” and set the courses of 2 chron. viii priests to their office; with K. Hezekiah break the images, scree cut down the groves, take away the high places, appoint the **”” courses of the priests and Levites, and enjoin all the people to minister sustenance unto the priests®; with K. Josiah put 9 xings down and burn the horses of the sun, break down the Ta houses of the Sodomites, purge Judah and Jerusalem from the 2 Chron. it.
the least, and every mean church thirteen, and every great church twenty-three.—Hunt of the Fox, &c. E, 2. ἃ.
© Thus did Hezekiah throughout all Judah, and did well, and up- rightly, and truly, before the Lord his God. 2 Chron. xxxi. 20.
[5 Gall. Snecan. Frisius. Method. Descrip. Lugd. Bat. 1584. p. 456. De Dis- cip. Eccl. where, Detur hic quoque locus dicendi, ut quotquot Christi aut Ecclesiz homines censeri volunt, discipline sese subjiciant, &c.]
942 THE CATHOLIC DOCTRINE [art.
Inid. ii. 5,2. high places, groves, carved and molten images, appoint the 10. ο. xxiii. priests to their charges, and compel all that are found in
XXxXiv.
Jonas iii.7. Israel to serve the Lord their God; and with the king of Nineveh proclaim a fast, and command every man to turn from his evil way, &c.
Conf. Helv. - Of the same judgement be other churches!.
rt. XXVI. &
11. ο, 30. Basil. Art. vit. Bohem.c.16. Gal. Art. xxxrx. Belg. Art. xxxvi. Saxon. Art. xxi. Wittemb. ο. 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 Index Ex-_ The care of religion pertaineth not unto kings: Religionis pure: P= curam semper pertinuisse ad reges, dele, say the Expurgators; * Blot it out?.” Test. Rhem. Queens may not have or give voice, either deliberative
Annotat.
1¢or.siv. or definitive in councils and public assemblies, concerning [) ...officium ejus (sc. magistratus)...precipuum est; religionem ab omni blas- phemia defendere et procurare...Qua quidem in parte locum primum pura atque libera divini verbi predicatio, juventutis civium et scholarum recta et sedula insti- tutio, disciplina justa, liberalis ministrorum ecclesia pauperumque solicita cura, habet:...Deinde secundum leges zquas divinasque, judicare populum, judicium et justitiam colere, &c.—Harm. Conf. Sect. xix. p. 273. Conf. Helv. Prior. Art. xxvi. Ejus (sc. magistratus) oficium precipuum est, pacem et tranquillitatem publicam procurare et conservare...docemus religionis curam imprimis pertinere ad magis- tratum sanctum.—lIbid. p. 271. Conf. Helv. Post. cap. xxx. Praterea Deus magis- tratui, suo ministro, gladium et summam externam potestatem, bonis ad defen- sionem: malis, ad vindictam et poenam, delegavit. Quilibet igitur christianus magistratus...omnes vires eo dirigit ut apud sue fidei commissos, nomen Dei sancti- ficetur, regnum ipsius propagetur, &c.—Ibid. p. 274. Conf. Basil. Art. vir. Quum autem magistratus non tantum sit potestas Dei eo modo, quo scriptura ethnico etiam magistratui hoc tribuit...sed christianus magistratus consors etiam quasique minister...docetur...ut hoc munere suo veritatem sancti evangelii ornet, portas veritati ubicunque potest, aperiat, ministrorum et populi Christi defensor sit, idolo- latriam ac tyrannidem Antichristi ne approbet, &c.—Ibid. p. 276. Conf. Bohem, cap. xvi. Ideo etiam gladium in magistratuum manus tradidit (Deus), repri- mandis nimirum delictis, non modo contra secundam tabulam, sed etiam contra primam commissis.—Ibid. p. 280, Conf. Gall. Art. xxxrx. Horum (56. magistra- tuum) porro est non modo de civili politia conservanda esse solicitos, verum etiam dare operam ut sacrum ministerium conservetur, omnis idololatria et adulterinus Dei cultus e medio tollatur, regnum Antichristi diruatur, Christi vero regnum pro- pagetur.—Ibid. p. 281. Conf. Belg. Art. xxxvr. Primum vult Deus sine ulla dubitatione magistratus sonare vocem legis moralis in genere humano quod ad disciplinam attinet...Sint membra ecclesiz ipsi quoque reges et principes et doctri- nam recte intelligant, non adjuvent eos qui falsam doctrinam stabiliunt, et injustam sevitiam exercent, sed sint memores hujus dicti: Glorificantes me glorificabo.— Ibid. pp. 286, 7. Conf. Saxon. Art. xx1m. Nota sunt dire et maledictiones quibus divina lex violatores verbi Dei devovet. Et Josias rex Jude in instauranda ecclesia plane heroico animo preditus, &c.—Ibid. p. 291. Conf, Virtemb. cap. xxxv.] [? Index Expurgat. Lugd. 1586. p. 145.]
πον στ τὰ ναι
ψανὸ
ΧΧΧΥΠ.] OF THE CHURCH OF ENGLAND. 343
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 5,
In matters of religion, and of their spiritual charge, neither Answ. to the
xecut. of
heathen nor christian kings ought to direct clergymen, but Just. 4.3. rather to take direction from them‘.
The emperor of the whole world, if he take upon him to Test. . Rhem. prescribe laws of religion to the bishops and priests, &c., he Heb. xiii. 17. shall be damned assuredly, except he repent’.
Next, the Anabaptists, who being private men, and no princes, will take upon them the ordering, and reformation of the church; as did Monetarius®, and Muncer’, in Ger- Carranz.
Sum. Cone. 365. many. ΠΝ τς
And thirdly, the Disciplinarian Puritans, whose doctrine entra Anab. is, that
1. The making of ecclesiastical constitutions and cere- T. C. 1 Repl. monies belongeth fone the ministers of the church and” ecclesiastical Governors?) unto the elders who are to consult, 1aamon. to admonish, correct, and order all things pertaining to the Oe ee congregation®,
2. Civil magistrates have no power to ordain ceremonies
[3 There is an error in the reference. ]
[* ...though in matters of religion and of their spiritual charge neither heathen nor christian kings be their superiors (sc. of catholic bishops and prelates of the church) or ought to direct them, but rather to take direction from them.—Alan’s Sincere and Modest Defence, an Answer, &c. cap. iii. p. 56. ]
[° And whatsoever he be (though Emperor of all the world), if he take upon him to prescribe and give laws of religion to the bishops and priests, whom he ought to obey and be subject unto in religion, he shall be damned undoubtedly, except he repent.—Test. Rhem. Ann. Heb. xiii. 17. p. 639. ]
[® ...ibidem anno 1525 concionator ecclesiasticus, Thomas Monetarius dictus, palam docuit, restauraturum collapsum ecclesie statum.—Carranza, Summ. Concil. Lovan. 1681. p. 417. col. a.]
[7 Divinitus etiam sibi revelatum dicebat [Muncerus], omnes magnates et principes dejiciendos esse, datum sibi esse gladium Gedeonis contra omnes tyrannos, ad asserendam veram libertatem, et ad instituendum novum regnum Christi in his terris, etc.—Bulling. Ady. Anabapt. Tiguri. 1560. p. 3. Lib.1. cap. 1.]
[® As for the making of the orders and ceremonies of the church, they do (where there is a constituted and ordered church) pertain unto the ministers of the church and to the ecclesiastical governors, and that as they meddle not with the making of civil laws, and laws for the commonwealth, so the civil magistrate hath not to ordain ceremonies pertaining te the church.—A Reply to an answer made of M. Doctor Whitgifte, &c. by T. Ὁ. p. 154.]
(° Their office was to govern (Act. 15. 4. 1 Cor. 12. 28) the church, with the rest of the ministers, to consult, to admonish, to correct and to order all things appertaining to the state of the congregationAn Admonition to the Parliament. fol. A. 5.]
T.C.1 Repl. p. 153. Idem, 2 Rep. 2 par. p. 4.
Lear. Dis. p- 10.
Fruct. Serm. on Rom. xii. p. 35, 71.
Barrow’s Refut. p. 169.
Conspiracy for pretended Reform.
p 34
344 THE CATHOLIC DOCTRINE [ ART.
pertaining unto the church!; but are to ordain civil discipline only*: as being no church-officers at all.
3. The ecclesiastical officers be doctors, pastors, elders, and deacons, the only officers instituted of God’, or, at the most, pastors, doctors, elders, deacons, and widows. These are all, no more, no fewer; and are only sufficient; and we are to content ourselves with these, and rest in them, saith the preacher’. In which number unless the king be included, he cannot possibly have anything to do in church-affairs, in these men’s opinions.
Without the prince, the people may reform the church, and must not tarry for the magistrate: so thought Barrow‘,
Greenwood, and Wiggington®. Hence Hacket’s, Coppinger’s,
and Arthington’s insurrection at London, an. 1591.
Without the prince also the lords and burgesses of the parliament have power of themselves to reform the abuses, and take away the corruptions of the church. Hence their manifold petitions, supplications, politic assertions, exhibited unto the parliament from 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.”
[᾿ See above, p. 343, note 8.]
[? And if it be true that he saith after, the pastor must use such discipline as seemeth good to the magistrute, when the magistrate ordereth civil discipline only, &c.—The Rest of the Second Replie of Thomas Cartwright, ἕο. 1577. p. 4.]}
[5 This reference the editor has been unable to verify. |
[* Now if you ask me how many members there be in the body, what they be, and how they be named and called, and what be their duties and callings, the apostle himself will answer plainly...saying: These members are either doctors to teach, pastors to exhort, elders to rule, deacons to distribute, attenders upon the poor strangers and the sick, or else the people and saints which are taught, exhorted, ruled, and receive alms and relive (? relief). These are all: no more, no fewer.— A Fruitful Sermon on the 3, 4, &c. vss. of Rom. xii., &c. Lond. 1589. pp. 31, 2.]
[° Againe, our question is not whether it is the office and dutie of the Prince to see abuses reformed both in the Church and Common-wealth (which we think no man to be so ignorant or barbarous to deny, except the Anabaptistes). But whether the Church ought net now amongst themselves freely to practice Christes Testament either in erecting her officers and ordinances, or in reforming or correcting any fault or abuse that ariseth amongst them without staying for the Prince’s licence: yea though the Prince should upon the paynes of death forbid. This we affrme to be the dutie of everie particular congregation, &c.—Barrowe’s Plaine Lefutation of M. Giffard’s Booke, ἄς. 1591. p. 200. ]
[5 Hacket further declared...he heard Wigginton say, that if the magistrates do not govern well, the people might draw themselves together and to see a reforma- tion,—Conspir. for Pretended Reform. London. 1592. p. 33.]
XXXVI. ] OF THE CHURCH OF ENGLAND. 345
« You must encourage and countenance the gentlemen and people that shall be found forward,” &e.
“ And you (of the parliament) must not suffer an uncircum- Penry, Supp. cised mouth to bring a slander upon that land,” &c. scd/. upon their discipline. This hath Penry’.
Proposition IV.
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, sometimes by force of arms, if the enemies of his state be either foreign or domestical, and they gathered together be many and mighty. To this end kings and princes have both men, munition, subsidies, and tributes. So against the enemies of God and good men went of Israel and Judah the valiant judges and the noble and puissant princes.
And sometimes they execute their wholesome and penal statutes upon the goods, cattle, lands, and bodies of their disorderly and rebellious subjects.
For the king is the minister of God, to take vengeance Rom. xiii, 3 on him that doth evil. Therefore princes are to be feared, — not of them which do well, but of such as do wickedly.
And this do the people of God acknowledge to be true®. cont Helv.
xxvi. & τι. cap. 30. Basil. Art. vit. Bohem. ο. 19. Gal. Art. xxx. Belg. Art. xxxvi. August. Art. XvI. Saxon. Art. XXII.
Adversaries unto this truth.
Contrarily hereunto, The Cresconians were of opinion, that magistrates were p. august
contra Crese.
to punish no malefactors’. Gra. Lib. 1 ο. 15. [7 A viewe of some part of such publike wants and disorders as are in the service of God within her Maiesties countrie of V Vales, togither vvith an humble Petition, ynto this high Court of Parliament for their speedy redresse. (By John Penri) 1588. pp. 60, 61; where according unto his place, and encourage the gentlemen and people that shall be found forward by gracing and countenancing them, and upon that good land. | [® See above, p. 342, note 1. ] [9 Frustra dicis, “ Relinquar libero arbitrio,” Cur enim non in homicidiis, et in stupris et in quibusque aliis facinoribus et flagitiis libero te arbitrio dimittendum esse
Maed. Eccl. Hist. Cent. 9, e. 4, fol. 216,
Conf. Aug. τ. Art. XVII. H. N. 1 Exh. ο. 12, ὃ 39, 40. Ramsey's Conf.
1 Tim. v. 17.
2 Pet. ii. 3. 1 Pet. v. 3. 2 Thess. ii. 4.
346 THE CATHOLIC DOCTRINE [ART,
One Rabanus maintained that magistrates were not of God’s ordinance for the good, but an human institution for the hurt of men}.
Many have a fancy, that before the general resurrection there shall be no magistrates at all, because, as they dream, all the wicked shall be rooted out. Of this mind are the Anabaptists* and Family of Love’.
Proposition V.
The bishop of Rome hath no 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 shew by his life and conver- sation the good fruits of a godly bishop; doubtless he were worthy of double, yea, of triple honour.
Yet will not the word of God, were he never so holy and religious, warrant him any jurisdiction out of his diocese, especially not within this realm; much less when he doth perform no part of a Christian, but every part of an anti- christian bishop, in corrupting the doctrine of the truth with errors and cursed opinions; in polluting the sacraments of Christ by superstitious ceremonies; in persecuting the church and saints with fire and sword; in making merchandise of the souls of men through covetousness; in playing the lord over God’s heritage; in sitting in the temple of God, as God,
proclamas? Que tamen omnia justis legibus comprimi utilissimum ac saluberri- mum est. Dedit quidem Deus homini liberam voluntatem, sed nec bonam infruc- tuosam, nec malam esse voluit impunitam.—August. Opp. Paris. 1836-8. Tom. rx. col. 716. a. Contr. Crescon. Gramm. Donat. Lib. 11. cap. 51. ]
[ Rabanus inquit: Magistratum politicum ab hominibus esse, cum ab ipso Deo habeat originem. Sic enim inquit: Due dignitates atque potestates inter homi- nes constitute reperiuntur. una ex humana inventione reperta, hoc est imperialis atque regalis. altera vero ex divina autoritate instituta, hoc est sacerdotalis. quarum una hominum corpora parat ad mortem, altera animas nutrit ad vitam.—Magdebure. Eccl. Hist. Basil. 1562, &c. Cent. rx. c. 4. fol. 216.]
[3 Damnamus Anabaptistas qui nune Judaicas opiniones spargunt, fingunt ante resurrectionem pios regna mundi occupaturos esse, ubique deletis aut oppressis impiis. Scimus enim quod pii debeant obedire presentibus magistratibus, &e.— Syll. Conf. Oxon. 1827. pp. 175, 6. Conf. August. 1540. Art. xvi. ]
[° The references have not been found. ]
ΧΧΧΥΙΙ.] OF THE CHURCH OF ENGLAND. 947
shewing himself that he is God; and in exalting himself 9 mess. τ. 4. against all that is called God, or that is worshipped.
In respect of which fruits of impieties the said bishop of Rome in the holy scripture is described to be very antichrist, τρια, that wicked man, the man of sin, the son of perdition, and the adversary of God.
He was openly proclaimed antichrist by a council in France, in the reign of Hugh Capet. He is termed by the tuther. pret.
Epist. L.
truly and godly-learned, the basilisk of the church‘; neither Huss.
Hemming, in
the head nor the tail of the church’. Moe ες
His jurisdiction hath been, and is justly renounced and banished out of England, by many kings and parliaments; as by K. Edward the First, Third and Sixth, by K. Richard the Second, by K. Henry the Fourth, Sixth and Eighth, by queen Elizabeth, and by our most noble K. James, His pride and intolerable supremacy over all christian Conf. Helv.
. Art. XVIII.
people is renounced and condemned, as well by the mouths as δα π᾿ cap. 17,
18. writings of all the purer churches®; and that deservedly. Bohem..8,9. ᾿ Belg. Art. XXVIII. ‘ XXXII. The errors and adversaries unto this truth. Wittemb, rt. XXXII. Aug. de
But with the Papists, the bishop of Rome, he is forsooth, Aus Art.
VIL.
for supremacy, Abel; for governing the ark, Noah; for μώοταπ. Clyp. Milit.
patriarchship, Abraham; for order, Melchisedech; for dig- red zis. nity, Aaron; for authority, Moses; for justice, Samuel; for "" * ™ zeal, Elias; for humility, David; for power, Peter; for his
unction, Christ’; the general pastor, the common father of all Answer to. xECU
Christians, the high pastor of God’s universal church, the prince of Just.
[+ The passage has not been found. ]
[5 Voco autem ecclesiasticam prohibitionem non Pape, quem nec caput nec caudam Ecclesiz agnoscimus, sed, &c.—Hemming. Comment. in Epist. Lips. 1572. p. 958. In Epist. Jac. cap. v.]
[° ...caputque Romanum minime agnoscimus.—Harm. Conf. Sect. x1. p. 43. Conf. Helvet. Prior. Art. xvi. Servat quidem caput Romanum tyrannidem suam et corruptelam inductam in ecclesiam: sed impedit interim, oppugnat, et quantis potest viribus, exscindit justam ecclesie reformationem.—Ibid. p. 5. Conf. Helv. Post. cap. xvrr. Cf. Ibid. p. 39. cap. xvur. Simul cum his docetur, quod Anti- christus ille sceleratus et nequam in templo Dei in ecclesia sedeat, de quo Prophete, Christus Dominus et Apostoliipsius predixerint, &c.—Ibid. p. 13. Conf. Bohem. cap. vir. Sunt qui tribuunt Romano Pontifici quod sit caput universali Ecclesize et habeat "potestatem non in terris tantum, &c,.—Ibid. p. 25. Conf. Virtemb. Art. xxxrt. The other references seem to be inferential. ]
[7 Inveniet quod Romanus pontifex est....primatu Abel, gubernatu Noé, patri- archatu Abraham, ordine Melchisedec, dignitate Aaron, authoritate Moyses, judi- catu Samuel, potestate Petrus, unctione Christus.—Majoran. Scutum Fidei, &c. Antverp. 1589. Lib. 111. cap. 35. p. 137.]
Panorm. de Transl. Prel. cap. quarto.
Cere. Lib. 1. 2
Ὁ. 2. Distinet. xl. ο. 5, Papa. Extravag. de Trans}. Epise. cap. quarto. Test. Rhem. Annot, marg. ». 280.
onif. VIII. de Major. et Obed. in Extravag. Bristow, Motive 40.
Matt. xxvi. 52.
348 THE CATHOLIC DOCTRINE [arT,
of God’s people’; for title, God, even the Lord God the Pope’; for power, God; For
By him kings reign®; he may judge all men, but must of none be judged‘; he can do what him list, as well as God, except sin,
His jurisdiction is universal, even over the whole world®,
Him, upon pain of eternal damnation, all Christians are to obey’. '
And by his sovereign authority both all Papists in England were discharged from their obedience and _ subjection unto queen Elizabeth, and the same queen disabled to govern her own people and dominions®.
Proposition VI.
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 divers, and some sins in some countries more abound than in others ; so are the punishments to be imposed upon malefactors, according to the quantity and quality of their offences; and any country and kingdom may punish offenders even with death, if the laws thereof, and their offence, do require it. For
All that take the sword shall perish with the sword.”
[1 The Apostolique Bishop is...a spiritual and most loving parent and common Father of al Christians, and speciallie of Princes.—(Card. Alan’s) Sincere and Modest Defence, &c. An Answer, Xc. x. cap. vi. p. 121. ...our holie and highe Pastor.—Ibid. p. 130. ...the cheefe Bishops of Christes Church, our supreme Pastors in earth, &c.—Ibid. cap. vit. p. 144. ]
[3 See above, p. 38, note 2.]
[® Sacr. Ceremon. Lib. Rom. 1500. Lib. x. foll. 24, 5.]
[* See above, Art. xx. Prop. 3. p. 191, note 5.]
[> See above, p. 38, note 4.]
[6 The title of universal Bishop refused, but universal jurisdiction always ac- knowledged and practised.—Test. Rhem. Rhemes, 1582. Marg. Annot. p. 280.]
[7 See above, page 172, note 1.]
[8 And if at any time it happen, after long toleration, humble beseeching and often admonition, of very wicked and notorious apostates or heretics, no other hope of amendment appearing, but the filthy more and more daily defiling himself and others to the huge great heap of their own damnation, that after all this the sove- reign authority of our common pestor in religion, for the saving of souls, do duly discharge us from subjection, and the prince offender from his dominion, &c.— Motives to the Catholic Faith by Richard Bristow. Antwerp, 1599. cap. xl. p. 153. b.]
XXXVIL | OF THE CHURCH OF ENGLAND. 949
“Governors be sent of the king for the punishment of 1 Ρει. τ. 14. evil-doers.”
“A wise king scattereth the wicked, and causeth the Prov. xx. 96, wheel to turn over them.”
“The magistrate beareth not the sword for nought, and is Rom. xiii. 4 the minister of God to take vengeance on them that do evil.”
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 danger- ous and ungodly members:
God is merciful, and hath care both of -his servants and of human society :
God is all wise and holy, in that he will have it known who are just, who wicked, who holy, and who profane, by cherishing and preserving of the one, and by punishing and rooting out of the other.
Our godly and christian brethren in other countries ap- cont. Hewv.1.
Art. XXIV.
prove this doctrine’, XXVI. & 11. ὁ. 30. Basil. Art.
vil. Bohem.c. 16. Gal. Art. xxxix. Belg. Art. xxxvi. August. Art. xvr. Saxon. Art. Χ ΧΙ.
The adversaries unto this truth.
The adversaries of this doctrine be divers. For Some are of opinion, that no man for any offence should be put to death. Such in old time were the Manichees and p. august.
in Johan. xi.
the Donatists!®, and such in our days be the Anabaptists™. Gong. Helv. And some do think, that howsoever for other!? offences ‘“? *”
[° ...offcium ejus (sc. magistratus)...est...sortes pro delicti ratione mulctare, opibus, corpore, vitaa—Harm. Conf. Sect. xx. p.273. Conf. Helv. Prior. Art. xxvr. Stringat ergo Dei gladium in omnes maleficos, seditiosos, latrones, vel homicidas, oppressores, blasphemos, perjuros, et in omnes eos quos Deus punire ac etiam cadere jussit.—Ibid. p. 272. Conf. Helv. Post. cap. xxx. Idcirco magistratus ipsos gladio armavit (Deus) ut malos quidem plectant peenis, &c.—Ibid. p. 281. Conf. Bele. Art. xxxvr. ...quod Christianis liceat magistratus gerere....supplicia jure constituere, &c.—Ibid. p. 282. Conf. August. Art. xv1. For the other references, see above, page 342, note 1.]
[*° Isti etiam audent dicere quia persecutionem solent pati a catholicis regibus.-— August. Opp. Paris. 1836-8. Tom. m1. col. 1812. c. In Joann. Tract. xz. § 13. Naim videte qualia faciunt et qualia patiuntur. Occidunt animas, affliguntur in corpore: sempiternas mortes faciunt, et temporales se perpeti conqueruntur.—lIbid. col. 1814. Β. § 15. See also Ibid. Tom. 1x. col. 75. Contr. Epist. Parmen. Lib. 1. cap. 10.]
['! Damnamus Anabaptistas, qui ut Christianum negant fungi posse officio magis- tratus, ita etiam negant quenquam a magistratu juste occidii—Collect. Confess. Lips. 1840. Conf. Helv. Post. cap. xxx. p. 535. ]
[3 Their, the later editions. ]
Display I. ἃ.
Ibid.
Fam. 2, Let- ter unto M. Ro.
Ibid.
Eccles. iii. 8.
Prov. ii. 31.
Rom. xiii. 6, ἤ-
Acts x.
Luke ili. 14.
Conf. Helvet.
Ir. cap. 30.
Bohem. ec. 16.
Saxon. Art. XXIII.
8350 THE CATHOLIC DOCTRINE [ art.
against the second table malefactors may be put to death ; yet for heretical and erroneous opinions in points of religion none are so to suffer, Of this mind are the Familists. For
They hold that no man should be put to death for his opinion,
They blame M. Cranmer and Ridley for burning Joan of Kent for an heretic'.
It is not Christian-like that one man should persecute another for any cause touching conscience*. Is not that punishment sufficient (say they) which God hath ordained, but that one Christian must vex, torment, bely and persecute another?? ;
Proposition VII.
It is lawful for Christian men, at the commandment of the magistrate, 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: 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; tributes paid them as well of Christians as others; and subjects to serve them in their wars, of what nature soever.
Cornelius, being a Christian, was not forbidden to play the centurion, or bidden to forsake his profession; nor the soldiers that came unto John’s baptista willed to leave the wars, but to offer no violence unto any man.
This truth is granted by the churches‘.
[! Displaying of the Family of Love. Lond. 1579. fol. I. a.]
[3 Second Letter of the Family to M. Rogers in the Displaying, L. 4. Ὁ. where, envy belie and persecute. }
[5 Ibid. fol. L. 5. b.J
[* Et si salus publica patrieve et justitia requirat, et magistratus ex necessitate bellum suscipiat, deponant (subditi) etiam vitam, et fundant sanguinem pro salute publica.—Harm. Conf. Sect. xrx. p. 272. Conf. Helv. Post. cap. xxx. ...ad hae 605 (sc. magistratus) peculiariter obligari...ut...subjectos pacificos suos, jura, facul- tates, vitam,...defendant: adversus eos qui hee violant, in hee grassantur, et damnis malisve hee afficiunt, itemque contra Turcarum injustam vim, una cum aliis qui hoe agunt, defensionem eis prestent.—lbid. pp. 275, 6. Conf. Bohem.
ae i Eg
XXXVIL] OF THE CHURCH OF ENGLAND. 3
Or μ
The adversaries unto this truth.
Many are against this assertion: whereof some doubt of
the truth thereof; as *Ludovicus Vives®. Others deny it altogether as untrue. So did in ancient D. Aug.
time the Manichees, aliGte doctrine was, that no man might Lib: XXII go to war®.
Lactantius thought it altogether unlawful for a good man Lact. de or a Christian either to go to. war, or to bring any man to «p-2. ” a violent death, though by law he were adjudged to die’.
In these days the Anabaptists think it to be a thing most Cont. Helv. execrable for Christians to take weapons or to go to war®. aes
The Family of Love also do so condemn all wars, as the Display, 1.5, time was when they would not bear or wear a weapon®: and” they write first of themselves, how all their nature is love and ἢ ν. spirit. peace, and that they are a people peaceable, concordable, aot a amiable, loving, and living peaceably"; but all other men in i the world besides they do wage war, kill, and destroy ; for mia. chap.s, which ends they have divers sorts of swords, halberds, spears, * bows and arrows, guns, pellets and gunpowder, armour,
@ Arma Christianum virum tractare nescio an fas fit.—Lud. Vives, Institut. Foem. Chr. Lib. τ.
cap. xvi. Sunt igitur res suo genere bone...gerere bella legitima, et esse militem in bellis legitimis, &c. Et potest his rebus uti homo Christianus, &c.—Ilbid. p. 285. Conf. Saxon. Art. xx111.]
[5 The passage has not been found. }
[ὁ Quid enim culpatur in bello? An quia moriuntur quandoque morituri, ut domentur in pace victuri? Hoe reprehendere timidorum est non religiosorum. Nocendi cupiditas, ulciscendi erudelitas...culpantur: que plerumque at etiam jure puniantur...gerenda ipsa bella suscipiuntur a bonis.... Alioquin Joannes cum ad eum baptizandi milites venirent, dicentes, Et nos quid facimus? responderet iis, Arma abjicite, militiam ipsam deserite, neminem percutite, vulnerate, prosternite....Sed quia Manichzi Joannem aperte blasphemare consueverunt, &c.—August. Opp. Paris. 1836-8. Tom. vir. col. 625. Contr. Faust. Manich. Lib. xxi. cap. 74.]
[7 Ita neque militare justo licebit, cujus militia est in ipsa justitia; neque vero accusare quenquam crimine capitali.—Lact. Opp. Div. Inst. Lib. vi. cap. 20. p. 618.]
[8 Damnamus Anabaptistas, qui...negant...magistratum bellum gerere posse.— Collect. Confess. Lips. 1840. Conf. Helv. Post. cap. xxx. p. 535.]
[9 They did prohibit bearing of weapons, but at the length, perceiving them- selves to be noted and marked for the same, they have allowed the bearing of staves. —Displaying of the Fam. Lond. 1579. fol. H. 5. b.]
[2° All their nature and mind is nothing else but love, peace, (Gal. 5. 6.) and righteousness.—H. N. Spirit. Land of Peace, cap. xxxvut. ὃ 2.]
[1! ...so have we...found a lovely land (Esa. 26. 60. b. Zach. 8. a. b.) or a peaceable city, whose people (and none other) is a peaceable, concordable, and lovely people, agreeably-minded, living peaceably, &c.—Ibid. Pref. § 31.]
352 THE CATHOLIC DOCTRINE [ART.
harness, and gorgets'; none of which the Familists do use or allow of.
ArticLe XXXVIII. Of Christian men’s Goods, which are not common.
The riches and goods of Christians (1) are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding (2) every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
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.
Proposition I.
The riches and goods of Christians, as touching the right, 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 holy scripture, that either condemn the unlawful getting, keeping, or desiring of riches, which, by covetousness*, thievery”, extortion’, and the like wicked means, many do attain; or do commend liberality“, frugality °,
* If any one that is called a brother be a fornicator, or covetous, &c. with such an one eat not, 1 Cor. v. 11. Covetousness, let it not be once named among you, as it becometh saints, Ephes. y. 3.
> Let none of you suffer as a thief, &c. 1 Pet. iv. 15.
© With a brother that is an extortioner, eat not, 1 Cor. y. 11. Neither thieves, nor covetous (persons), nor extortioners, shall inherit the kingdom of God, 1 Cor. vi. 10.
4 Tt is a blessed thing to give rather than to receive, Acts xx. 35. Yea, and that thing ye do unto all the brethren throughout all Mace- donia, 1 Thess. iy. 10. Ifa brother or a sister be naked, and destitute
[! Ibid. cap. v. § 9, where, ordinance or guns,...armour or harness. |
XXXVI] OF THE CHURCH OF ENGLAND. 3853
free and friendly lending’, honest labour®, and lawful voca~ tions to live and thrive by". All which do shew that Chris- tians are to have goods of their own, and that riches ought not to be common.
Of this judgement be the reformed churches’. Conf, Helvet.
ec. 29. Gal. Art. xz. Belg. Art xxxvi. August. Art.xv1. W ittemb. e. 21,
The adversaries unto this truth.
Of another mind were the Esseis?, the Manichees*, the Heyden, Des.
urbis Hiero- Pelagians®, the Apostolicks®, and Fratricellians’, and are the ;ly™. |, Anabaptists®’, and Family of Love’. ESTES
Eccles. Cath. Lib. Τὶ Magdeburg.” Eccles. Hist. cent. 5, fol. 586. D. Humfred. De Romane Curiz praxi. pag. 39, ex Epiph.
W. Thomas's Description of Italy, pag. 59. Sleidan. Comment. Lib. vi. Display, H. 3. Ὁ.
of daily food, &c. notwithstanding ye give them not these things, which are needful to the body, what helpeth it? James ii. 15, 16.
® If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel, 1 Tim. v. 8.
f From him that would borrow of thee turn not away, Matth. v. 42. And lend, looking for nothing again, Luke vi. 35.
& Let him that stole, steal no more, but rather let him labour, &c. that he may have to give unto him that needeth, Ephes. iv. 28. We warned you that if there were any which would not work that he should not eat, 2 Thess. iii. 8.
4 Ye know that these hands have ministered unto my necessities, and to them that were with me, Acts xx. 34. We laboured day and night, because we would not be chargeable unto any of you, 1 Thess. ii. 9. We took not bread of any man for nought, 2 Thess. iii. 8.
[2 Divitias et divites, si pii sint et recte utantur divitiis, non reprobamus. HKe- probamus autem sectam Apostolicorum, &c.—Harm. Conf. Sect. xvitr. p. 237. Conf. Helv. Post. cap. xxix. ...detestamur omnes eos qui dominationes repudiant, communitatem et confusionem bonorum inyehunt, omnem denique juris rationem evertere moliuntur.—Ibid. Sect. x1x. p. 280. Conf. Gall. Art. xt. ...Anabaptistas et turbulentos omnes detestamur, qui...bona omnia communia faciunt, &c.—lIbid. Ῥ. 281. Conf. Belg. Art. xxxvr. De rebus civilibus docent, quod....liceat....lege contrahere, tenere proprium, &c.—lIbid. pp. 281, 2. Conf. August. Art. xvr. Fa- cultates tuas autem sic deserere, ut eas in commune conferas, non est paupertatem sectari, sed de certiore et copiosiore victu tibi prospicere.—Ibid. p. 265. Conf. Virtemb. Art. xxvr. |
[3 Esseni seu Essei...facultates in commune possidebant.—Reisner. Descript. Urb. Ierosol. (Lat. per Joann. Heyden.) Francof. 1563. Lib. 111. cap. 3. p. 109. J
[Ὁ Quid calumniamini, quod fideles jam baptismate renovati, procreare filios, et agros ac domos pecuniamque ullam possidere non debeant? Permittit hoc Paulus, &c.—August. Opp. Paris. 1836-8. Tom. 1. col. 1154. c. De Mor. Eccl. et Manich. Lib. 1. cap. 35. ]
23
[ ROGERS. |
Ἡ. Ν. Spirit. land, chap. 35, § 4.
Deut. xv. 11. Prov. v. 15, 16.
Eccles. xi. 1, Ὁ
Matt. v. 42, Servi. 9. 9.
ὅχο. Luke vi. 30, &
c. Rom. xii. 13. 1 Cor. xvi. 2.
354 THE CATHOLIC DOCTRINE [ART.
Among the Familists (saith H. N.) none claimeth anything proper to himself for to possess the same to any owedness! or privateness. For no man, &ce. can desire to appropriate or challenge anything to himself, either yet to make any private use to himself from the restward: but what is there is free, and is also left free in his upright form®.
Proposition II.
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, by his Son our Saviour, and by his apostles.
2. By sweet promises of ample blessings*.
3. By threatenings of punishments to the covetous and stony-hearted”,
* Kecles, xi. 1. The liberal person shall have plenty: and he that watereth shall also have rain, Proy. xi. 24.
> He that stoppeth his ear at the crying of the poor, he shall ery and not be heard, Proy. xxi. 18, He that giveth unto the poor shall
[5 Divites baptizatos, Pelagius docet, nisi omnibus abrenuncient, regnum Dei ingredi non posse.—Magdeburg. Eccl. Hist. Basil. 1562. Cent. v. c. 5, fol. 586.]
[© ..««ἄλλοι ἑαυτοὺς ᾿Ἀποστολικοὺς wWyouacav...puddTTeTat δὲ παρ᾽ αὐτοῖς τὸ μηδὲν κεκτῆσθαι....Κ αὶ ἔχει...ἡ ἐκκλησία...«ἀκτημοσύνην, ἀλλὰ οὐκ ἐπαίρεται τῶν ἐν κτήσει δικαιοσύνης ὑπαρχόντων.---ΡΙΡΠδΔη. Opp. Paris. 1622. Tom. 1. p- 506. Adv. Her. Lib. rr. Tom. 1. Her. 61. ]
[7 See above, p. 337, note 4. |
[® ...Anabaptistez....bonorum docent communionem.—Sleidan. Comment. Ar- gentorat. 1555. Lib. vi. fol. 87. See also above, Art. 36. Prop. 1.]
[9 When any person shall be received into their congregation, they cause all their brethren to assemble, and the bishop or elder doth declare unto the new elected brother, that if he will be content, that all his goods shall be in common amongst the rest of all his brethren, he Shall be received, &c.—Displaying of the Fam. Lond. 1579. fol. H. 3. b.]
[ Owness, the later editions. ]
[2 Moreover, there is no man that claimeth anything to be his own, as to possess the same to his own private use. For no man (and that out of every one’s good disposition) can desire anything to be his own, or yet to make anything proper (Act. 4. d.) to himself from another. But all whatsoever is there is free, and is there left free in his upright form.—H. N. Spiritual Land of Peace, p. 54. Cap. xxxv.]
ΧΧΧΥΠΙ.7 OF THE CHURCH OF ENGLAND. 355
4. By the examples of the best men, viz. the apostles . and primitive church, So the churches®.
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 4.
Secondly, the hypocritical sectaries, who are bountiful only to those who side with them. Such were, first, the pub- licans in our Saviour his days; and after them the Manichees, who would minister neither bread nor water unto any hungry and pining beggar, unless he were a © Manichean’.
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®.
not lack; but he that hideth his eyes shall have many curses, Proy. XXVlil. 27.
° Homini mendico esurienti, nisi Manichzeus sit, panem, aut aquam non porrigunt Manichzi.—D. Aug. de Mor. Manich. Lib. 1.
[2 Ac verus usus opum ecclesia quondam fuit, et nunc est...in primis pau- peribus juvandis atque alendis.—Harm. Conf. Sect. xv. p. 159. Conf. Helv. Post. cap. xxvut. In multis locis desunt pastores ecclesiis, aut deest victus pastoribus. His primum opitulandum erat ex reditibus monasteriorum locupletium. Postea pauperum quoque studia inde juvanda sunt, &c....Hospitalia etiam inde juvanda sunt, in quibus pauperes, qui diuturnis morbis laborant, ali necesse est.—Ibid.
ace xi. 29,
Ron KV. 25; 2 Cor. viii. 1, 2, 3, &e.
2 Cor. ix. 2, &e.
Confess. Helv. 11. 6. 23, 28, 29. Saxon. Art.
DOG e Wittemb. ec. 18
ene Myst. Iniquit. a 53.
ys y. 46,
Displ. H. 7. b.
p- 165. Conf. Saxon. Art. xx1t. Eleemosynam diligenter commendamus: et horta- ‘
mur ecclesiam, ut proximum quisque suum quoquo officio potest, adjuvet ac chari- tatem suam testificetur.—Ibid. p. 167. Conf. Virtemb. cap. xvu. |
[* They would have all men’s goods in common.—Bale, Myst. of Iniquity, Genev. 1545. p. 53.]
[° Hinc est quod mendicanti homini, qui Manichzus non sit, panem vel aliquid frugum, vel aquam ipsam, que omnibus vilis est dari prohibetis; ne membrum Dei quod his rebus admixtum est, suis peccatis sordidatum a reditu impediat.— August. Opp. Paris. 1836-8. Tom.1. col. 1177. p. De Mor. Eccl. et Manich. Lib. 11. cap. 15.]
[® Displaying of the Fam, of Love. Lond. 1579. fol. H. 7. b.]
356 THE CATHOLIC DOCTRINE [ART.
ARTICLE XXXIX. Of a Christian Man’s Oath.
As we confess that (1) vain and rash swearing is for- bidden 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.
Proposition I.
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.
Matt. v. 34. 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.”
James v. 12. So the apostle St 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.”
ἘΠΕῚ σιν, All churches do, and some in their public writings, con-
Pasil. Art. demn vain, rash, and idle oaths’.
[᾿ Illi ipsi veteres non jurarunt nisi per nomen solius Jehovah sicuti lege divina est preceptum: quia sicut vetitum est jurare per nomina alienorum Deorun, sic nos juramenta per divos requisita non prastamus.—Harm. Conf. Sect. 1. p. 27. Conf. Helv. Post. cap. vy. Clare protestamur nos peregrinas et erroneas doctrinas... damnare, ut quum dicunt, In nullo casu jurandum esse, etsi gloria Dei, et charitas proximi id requirant. Et in Annot. Margin. Suo tempore juramento uti licet. Deus enim jussit hoc in veteri testamento et in novo Christus non prohibuit. Imo Christus et Apostoli ipsi jurarunt.—Ibid. p. 28. Conf. Basil. Art. xr. (Disput. 33. )]
XXXIX. | OF THE CHURCH OF ENGLAND. 357
The adversaries unto this truth.
This declareth many sorts of men to be very impious, as,
The wantons, which, for their pleasure, and the covetous worldlings, who, for gain and profit, blush not to take the name of God in vain by idle, rash, and usual oaths.
Next, the Basilidians?, Helchisaites’, Priscillianites+, and Philastrius,
Euseb
Family of Love, who for ease, and to avoid troubles and per- Ong. Lib. vr.
secution, dread not to swear and forswear themselves. Bulling, con- bd ἕ . . . Li b.
é Thirdly, the Papists, whose common guise is to swear }ib.1.cap.4.
either by saints or idols, or by God and creatures together®. Pet. ae Soto,
eth. Conf.
Fourthly, the Puritans, who used to swear, though not by pe ily
God, &c., yet as ene using τεῦς imprecations, as Conspiracy for pretended
“ Trenounce God,” ‘God damn me;” or, as Hacket’s manner Reform, p. 5. was, * God confound me®,”
Lastly, the Bannisterians, who deem it hypocrisy for one Untold. of Christian to reprove another for common and rash swearing, GAS which are but trifles in their opinions’.
Proposition 11.
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 command-
[3 See above, p. 119, note 10.]
[3 Φησὶ δὲ (1) γνώμη “Ἑλκεσαϊτῶν) ὅτι τὸ ἀρνήσασθαι ἀδιάφορόν ἐστι. Καὶ ὁ μὲν νοήσας, τῷ στόματι ἐν ἀνάγκαις ἀρνήσεται, TH δὲ καρδίᾳ ovxi.—Orig. apud Euseb. Eccl. Hist. Cart. 1720. Lib. vr. cap. 38.]
[* Statuebant etiam liberum esse fidem confiteri necne, pro temporum ratione. Si enim gravia pericula urgeant, tum posse fideles dissimulare ac tacere. Satis enim esse coram Deo si quis veritatem in corde retineat etiamsi externis coram hominibus contrarium faciat. Neque enim homines debere seipsos fidei causa tormentis et morti exponere.—Bulling. adv. Anabapt. (Simler. Vers. Lat.) Tiguri. 1560. p. 43. Lib. 1. cap. 4.]
[5 Vetatur etiam omne jusjurandum sine causa legitima sive fiat per Deum, per sanctos, per crucem, per sanctum evangelium, per fidem, per animam, per caput, sive per alias creaturas, ut scilicet in illis Deus et est et invocatur. Nam in omni- bus his non juratur nisi per Deum, qui sanctos sanctificavit, pro nobis in cruce pependit, evangelium et fidem dedit; obligasque animam et caput tuum poene a Deo infligende.—Petr. ἃ Soto, Method. Confess. Antvy. 1577. Decalog. Expos. p. 39. b.]
[5 Conspiracy for Pretended Reformation. Lond. 1592. p. 5.]
{? The reference has not been found. ]
Deut. vi. 12, 13. Ibid. x. 20.
Jer. xii. 16. Josh. xxvii. a
qs Zeph. i. 5. Matt. v. 34.
Deut. vi. 13. Jer. xii. 16. Jer. iv. 2. Exod. xxii. 8. 1 Kings viii. 31.
Conf. Helv. αἰ Art. XXVI. & 1. cap. 30, Gal. Art. XL. Basil. Art. XI. sect, 1. August. Art. XVI.
Fardl. of Fashions, 2 part. Conf. Basil. Art. ΧΙ. pect, 1.
Test. Rhem, An. Act. xxiii. 12.
358 THE CATHOLIC DOCTRINE [ ART.
ments 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, The Lord liveth, and thou shalt cleave unto him, and shalt swear by his name.” .
And, touching the other, swear may we not, either by Baal, or by strange gods, or by the Lord, and by Malcham, (that is by idols), or by any creatures.
But our oaths must be made in the name of the Lord, as, “The Lord liveth;” and all is to be done in truth, judgement, and righteousness, and when the magistrate calleth us there- unto.
All churches join with us in this assertion, and some testify the same in their public writings’.
The errors and adversaries unto this truth.
Many be the adversaries, one way or other, crossing this truth. For
1. Some condemn all swearing, as did the Esseis, who deem all swearing as bad as forswearing?, and do the Ana- baptists, which will not swear, albeit thereby both the glory of God may be much promoted, and the church of Christ, or commonweal, furthered?.
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’,
[! Huic (magistratui) nos...sancte subjiciendos esse, fidelitatem ac sacramentum prestare, &c.—Harm. Conf. Sect. x1x. Ὁ. 273. Conf. Helv. Prior. Art. xxy1. Damnamus Anabaptistas qui...negant,..juramenta magistratui prastanda esse.— Ibid. p. 272. Conf. Helv. Post. cap. xxx. In the other places referred to only a general obedience to magistrates and laws is required. ]
[2 The Esseis ware in all poinctes verie like unto our cloisterers....Swearing thei compted forswearyng.—(W. Waterman’s) Fardle of Facions, Lond. 1555. Part 11, chap. iv. fol. I. 6.]
[ἢ See above, p. 356, note 1.]
[* If thou be put to an oath to accuse catholics for serving God as they ought to do, or to utter any innocent man to God’s enemies and his, thou oughtest first to refuse such unlawful oaths, but if thou have not courage and constancy so to do, yet know thou that such oaths bind not at all in conscience and law of God, but
XXXIX. | OF THE CHURCH OF ENGLAND. 359
and such as by oaths accuse Catholics (that is, Papists) are tia. ° damned.
So the Puritans oftentimes either will take no oath at all Hook. of Ee- when it is ministered unto them by authority, if it may turn pret. to the molestation of their brethren’, or if they swear (finding D. Sutelif's
wer to
their testimony will be hurtful to their cause) they will not ἊΣ Throe.
deliver their minds after they be sworn®. ἐξ 3. Others, having taken the oath, do foully abuse the poticy oftne
same, as the Knights of the Post, like the Turkish Seiti and aeees
Chagi’, who for a ducat will take a thousand false oaths
afore the magistrate; as also the Jesuits, who, in swearing,
(which is little better than forswearing) do wti scientia, that
is, cunning and equivocations®; as also do they who con- Quodiitet, p.
Gar-
scionably and religiously keep not their faith; such are the nets Ar
may and must be broken under pain of damnation.—Test. Rhem. Rhemes, 1582. Ann. Act. xxiii. 12. p. 361.]
[5 And lest examination of principal parties therein should bring those things to light which might hinder and let your proceedings; behold, for a bar against that impediment, one opinion ye have newly added unto the rest even upon this occasion, an opinion to exempt you from taking oaths which may turn to the molestation of your brethren in that canse.—Hooker, Eccles. Pol. Pref. chap. viii. § 13. Works, Oxford, 1845. Vol. 1. pp. 140, 1.]
[5 Afterward when yé insolencie of this faction grew intollerable, some of y® principal leaders were called for. But so far were they from submission that some of them refused to take their oathes before her majesties commissioners and the judges, and others being sworn refused to answere: and that so obstinatly, that neither the perswasions of friendes, nor resolutions of judges, could worke anything with them, for which divers of them were committed.—M. Sutcliffe’s Answere to Job Throkmorton, Lond. 1595. p. 46. b. ]
{7 See above, p. 120, note 1.]
[® ...just like to the Jesuits’ absurd equivocating or counterfeited perjuries, sacri- ledges and cousinage in abusing the words of 5. Paul, with, factus sum omnia omnibus ut omnes lucrifaciam: as much to say in a Jesuiticall sense, as to be a seminarie priest among seminaries, a secular priest among seculars, a religious man amongst religious, a seditious person amongst seditious, &c.—A Decacordon of Quodlibet. Quest. 1602. p. 33. Out of this directing and doing of all things in order ad Deum, and for obedience sake, they frame a new devise, how to make themselves not only above seculars in authority, but also more mundane than any temporal worldling in practice. And this devise is grounded upon a principle amongst them called uti scientia, that is, a rule prescribed unto them (if you please to know it) in plain English, how to learn to shift and live by their wits.—Ibid. p.68. Their dissimulation appeareth out of their doctrine of equivocation...concerning the treatise of equivocation seen and allowed by Garnet and by Blackwell the arch- priest, wherein under the pretext of the lawfulness of a mixt proposition to express one part of a man’s mind and retain another, people are indeed taught not only simple lying, but fearful and damnable blasphemy.—A True Relation of the Pro- ceedings against Garnet, &c. Lond. 1606, fol. T. 2.]
900 THE CATHOLIC DOCTRINE [ART.
Test, Rhem. forenamed Papists. For (say they) “An oath taken for the furtherance of false religion” (as they take the profession of Constan, all Protestants to be!) “bindeth *not.” Again, “ Faith is not to be kept with heretics®.” 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?®,
Mere. Gallo- Subjects be discharged from their oath of allegiance, and eig. L1D, Il. . . . . . Ῥ. 89. may gather forces against their liege sovereign, if he enter-
prize anything to the hurt of his realm, or of (the Romish) religion, was a determination of the Sorbonists in a certain Buchan, conventicle of theirs at Paris*. And that magistrates, by their Seotic. Lib, subjects, may be brought under the obedience of laws, was a b. ’ conclusion of certain Scottish ministers in a private conventicle
of Edinburgh®.
Euse, Phila- Seditiost non sunt, qui resistunt principibus politicum elph. Dial. Ξ δ . . AS 2,p.57. aut ecclesiasticum statum perturbantibus. Nam qui resistit
® Juramentum propter falsam religionem preestitum non obligat.— Bap. Fickler. de Jure Magist. [Ingolstad. 1578] p. 11. [in Marg.]
» Geneva, Annot. Matt. ii. 12. [See, The Bible transl. according to the Ebrew and Greeke, &c. with most profitable Annotations. Lond. 1578. Marg. Annot. on Matt. ii. 12.] One of them hath de- livered, that if the prince do hinder the building of the church, the people may by force of arms resist him.—Answer to the Abstract, p. 194.
[! See above, p. 358, note 4. ] [2 See above, p. 119, note 15.]
[ Divers of the French reformers are also too violentlie affected that waie. One of them hath delivered, that If the prince doo hinder the building of the church, or doo affect the seat of God: that is (in their sense and meaning) deale in ecclesiasticall causes and hinder the presbyterie: the people may by force of arms resist him.— An Answer to an Abstract of certeine Acts of Parliament, &c. Lond. 1584. Append. to the First Treatise, p. 194. ]
[* Congregatum est...collegium Sorbonicum...conclusum itaque est, populum sacramento esse solutum, et licere ei contra regem suum pecunias colligere, con- federationes inire, arma ferre, pugnare.—D. M. Janson. Mercur. Gallo-Belg. Col. Agripp. 1594. Lib. 11. p. 87.]
[® ...controversia in domo privata inter paucos est agitata: possentne idolo- latriam jamjam in omnium perniciem grassaturam compescere, et summum magis- tratum, quando ipse nullum sibi modum statuat, intra legum prescripta per vim reducere.—Georg. Buchanan. Rer. Scoticar. Hist. Edinburg. 1582. Lib. xvit. fol. 202. b.]
XXXIX, | OF THE CHURCH OF ENGLAND. 901
principt seditioso seditiosus non est, sed seditionem follit,
saith a Frenchman®. Yea (saith an Englishman) whose works
by T. C. are highly approved and commended, Hune tollant Dud. Fen. 8, vel pacifice, vel cum bello, qui ea potestate donati sunt, ut ¥-cap.13 regnt ephori, vel omnium ordinum conventus publicus’. Subjects may not respect their oaths made unto such princes
which trouble the state of the church or commonweal.
Finally, whatsoever princes be (good or bad), if they be women (say some), oaths of allegiance unto them are not to be kept. Their words be these,
“ First, (as well the states of the kingdom as the common Against the people) they ought to remove from honour and authority that Women, Ἔ monster in nature, (so call I woman in the habit of man, yea, oe. a woman against nature reigning above man). Secondarily, if any presume to defend that impiety they ought not to fear, first to pronounce, and then after to execute against them (that is to say, against women governors) the sentence of death. If any man be afraid to violate the oath of obedience which they have made to such monsters, let them be most assuredly persuaded, that, as the beginning of their oaths proceeding from ignorance was sin, so is the obstinate pur- pose to keep the same nothing but plain rebellion against God®.”
Last of all, whereas every minister of the word and sacra- ments 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 Thegentle-
men’s de- mands unto
realm; and therefore your oath of canonical obedience is of faye (printed anno
no force, and all your canonical admonitions not worth a 1606) >. 46. rush?”
[5 The editor has been unable to verify the reference. |
[7 Exercitio tyrannus est qui consulto pacta reip. omnia vel precipua pessun- dant. Hunce tollant, &c.—Dud. Fenner. Sacr. Theolog. apud Eust. Vignon. 1589. Lib. v. cap. 13. p. 80. b. ]
[3 The First Blast, &c. against the Regiment of Women, p. 53. b. Genev. 1558. where, a woman clad in the habit, &c. }
[3 Certaine Demandes with their grounds, &c. propounded &c. by some reli- gious Gentl. unto the reverend father, Richard, Archbp. of Cant. &c. 1605. p. 49.]
362 THE CATHOLIC DOCTRINE. [ART, XXXIX.
Ὁ. Hilar. Contra Constantium August.
Non recipit mendacium veritas; nec patitur religio impietatem*: “The truth admits no lie; neither can religion abide impiety.”
ΠΝ ΤΥ
“Unto the king everlasting, immortal, invisible, unto God only wise (be) honour (and) glory for
ever and ever. Amen.”
[ Hilar. Opp. Paris. 1605. Contr. Const. August. col. 298. a.]
FINIS.
INDEX.
A.
ABDIE, (or Abdias,) St, acts of, 82.
Absolution, Popish doctrine of, 255, 256.
Acephalians, denied the properties of the two natures in Christ, 54; said women might be deacons, 240; would not yield obedience to bishops, 330.
Acolytes, Popish order of, 258.
Adam, curious and unprofitable questions re- specting the fall of, 98.
Adamites, said they were without original sin, 101; and as pure as Adam before his fall, 135.
Admonition to the Parliament, 8.
Aerians, said there was no difference between bishops and priests, 330.
/Etians, cast off all grace and virtue, 118.
Agatha, St, invoked by those that have sore breasts, 226.
Agatho I., Pope, says all the pope’s decrees are to be received as confirmed by the voice of St Peter himself, 202, note 1.
Agnoites, their heresy, 43.
Agnus Dei, 111, 223, 318.
Agrippa, in not defending Paul, despised the doctrine of justification by faith, 113.
Alabaster, holds that the consent of fathers, harmony of churches, &c. mark the true church, 176.
Alciat, says that Christians adore three de- vils, 44.
Alexander VI., Pope, incontinency of, 304,
Almsgiving, is a duty of Christians, 354; re- fused by certain heretics, 355.
Althemerus, refused Epistle to Hebrews and
- St James, 84.
Alva, Duke of, his standard baptized and named Margaret by Pope Pius V., 266.
Ambrose, bishop of Milan, 330.
Amurath, terms our Sayiour, The crucified God, 49.
Anabaptists, say that Christ did not take a human body, 52; deem not the Bible to be the word of God, 78; reject the book of Job, 81 ; books of, 82 ; affirm that there is naturally in man free-will unto the best
things, 186 ; that man is justified by works, 114; that man perfectly may keep the law of God, 125; that sin after baptism is un- pardonable, 141 ; rely on their own dreams, &c., 158, 196 ; say the visible church is free from sin, 167, 179; and that all but them- selves are wicked, 169; say the Scriptures are too hard for any to interpret, 194; deny baptism to infants, 202, 265; presume to teach without authority, 231; say there should be no public preaching, 232, 325; wrongly referred to respecting the admi- nistration of the Lord’s Supper, 234; say there is no calling to the ministry but the immediate calling from God, 239, 240; con- temn the sacraments as of no account, 246; say that no man who is himself faulty can preach the truth to others, 271; number baptism amongst things indifferent, 275; say baptism does no more than civilly dis- cern one man from another, 278; that the baptism of infants is of the devil, or the invention of Pope Nicholas, 280; say in- fants believe not, therefore are not to be baptized, 281; say God’s people are free from all laws, 317; term preachers “ letter- doctors,’’ 325; did burn the books, ὅσο. of learned men, reserving only the Scriptures, 826; say all Christians should be equal 330; condemn magistracy, 337; take upon themselves the reformation and ordering of the church, 343; think that, before the re- surrection, there shall be no magistrates, because all the wicked shall be rooted out, 346; deny the lawfulness of capital punish- ment, 349; and of war, 351; enjoin com- munity of goods, 353; and therefore give no alms, 355; will not take lawful oaths, 358.
Anastasius, commands a quaternity of Per- sons to be worshipped, 44.
Andreas, St, acts of, 82; supposed interces- sion of, 227.
Andrew, St, Gospel after, 82.
Angels, the work of creation ascribed to, by some, 40; Popish images of, 223,
364
Anthropomorphites, ascribe the form of man unto God, 38.
Antichrist, the Pope so proclaimed at Rheims, 182.
Antinomies, will not have God’s laws to be preached, 92; err respecting election, 152.
Apocrypha, consent of the churches reformed respecting, 81; errors respecting, 82.
Apollinarians, wrongly said to hold a quater- nity of persons in the Godhead, 44,”.3 said that Christ had a body without a soul, 52; that the carnal body of Christ was consub- stantial with the Father, ib.; that Christ suffered in his divinity, 57; that original sin is from nature, 99.
Apollonia, St, her intercession besought by Papists to remove toothache, 228.
Apollos, was bishop of Corinth and Achaia,
29.
Apostles, the false, denied the resurrection, 64; taught that man is justified by works, 114, 116; required the observance of Jewish ceremonies, 314.
Apostles, works falsely ascribed to, 82; Canons of, zb.; had authority over all others in the church, and established an ecclesiastical hierarchy, 328.
Apostolics, condemned marriage, 261, 300; said he was no bishop who was a wicked man, 270; excommunicated all married people, 311; condemned prelacy, 330; en- joined community of goods, 353.
Appelleans, esteemed neither the law nor the prophets, 81.
Aquarians, used water instead of wine in the Lord’s Supper, 296.
Aquinas, Thomas, says those who are infected only with original sin are free from sensible punishment, 97; says the pains of purga- tory and hell-fire differ only in duration, 217; says Christ has satisfied only for ori- ginal sin, 298.
Archbishopdom, pretended sacrament of, 259.
Archbishops, (see Bishops).
Archontics, the symbonia of, 202.
Arians, denied the deity of the Son and Holy Ghost, 45, 47; by-named Pneumatoma- chons, 45; and Douleians, 47; said that our Lord had not a human soul, 52; said the Holy Ghost was inferior to the Son, 72; affirmed that the Holy Ghost is one and the same person that Christ is, 74; the creeds of Athanasius and Nice devised a- gainst, 93; denied the consubstantiality of
INDEX.
the three persons of the Godhead, 201; their heresy confirmed by the council of Ariminum, 209; condemned marriage, 306.
Aristobulus, bishop in Britain, 329.
Aristotle, said the world was eternal, 40.
Arius, affirmed the Holy Ghost to be a mere creature, 70.
Ariminum, council of, confirmed the Arian heresy, 209.
Arles (Cone. Arelat.), council of, 204.
Armenians, hold that the Jaw ceremonial is yet in force, 89.
Arthington, published that one William Hacket was come to judge the world, 68. Articles, of religion in the reign of King Ed- ward VI.,4; the Thirty-nine allowed by convocation and authority of the prince and state, anno 1562, 6; subscription to, re- quired, 7; the (Presbyterian) ‘“ brethren”
agree to subscribe to, 10.
Artotarites, added cheese to the bread in the Lord’s Supper, 295.
Assembly, Generai, of the Scottish Church, 206.
Athanasius, bishop of Alexandria, 329.
Atheists, deny that there shall be a general judgement, 67; reject the Scriptures, 78; understand not salvation through Christ, 109; cast off all grace and virtue, 118; assert that there is no hell but opinion, 148.
Augustine, St, calls Rome Babylon, 181 ; his opinion respecting the authority of coun- cils, 210; bishop of Hippo, 330.
Ave Maria, 220.
Β.
Babels, baptized by the Papists, 266.
Bale, John, saith that Roma spelt backward is a preposterous Amor, 179.
Balthasar, King, Popish prayer to, 228.
Baly, inhabitants of, worship false gods, 37.
Baptism, sin after, 136-142; Popish errors respecting, 197, 249, 250; derided by the Family of Love, 177; allowed by the Papists and others to be administered by private persons, 235, 236; readministered by them to children baptized by Protestant minis- ters, 236, 266; denied to infants by the Servetians and Anabaptists, 265; and to married folks by the Marcionites, 80.» abused by the baptism of bells, &c. by
INDEX.
Papists, 266; of the dead by the Cataphry- gians, 266; is a sign of profession and mark of difference, 274-276; is a sign or seal of regeneration, 276-278; of infants, 278- 281.
Bannister, said that Christ endured in hell the yery pains of the damned spirits, 61; his error respecting the law, 92.
Bannisterians, think there will be a time in this world when we shall need no sacra- ments, 251; say the water at baptism is not holy, 278; consider common and rash swear- ing but trifles, 357.
Barcobas and Barcolf, 82.
Barnabas, Gospel according to, 82.
Barrow, terms the Apostles’ creed a forged patchery, 93; says that sin after baptism is unpardonable, 141; that there is no mingling of the good and bad in the visible church, 167; says that the observing of times is an error fundamental, 187 ; preaches without authority, 231; and teaches that any layman may do so, ib.; says a prince contemning the censures of the church is to be excommunicated, 311.
Barrowists, have no preaching nor sacra- ments, 176; say that to have liturgies is to have another gospel, 187; say our preachers are sent of God in anger to deceive the people, 230; and that there is no ministry of the gospel in all Europe, 238; that every member of a church hath power to exa- mine the manner of administering the sa- craments, and to forsake a church which will not reform upon private admonition, 273; denied baptism to the seed of whores and witches, 280 ; say parsonages and vicar- ages are popish and antichristian, 352.
Bartholomew, St, eve of, 8; gospel after, 82.
Basil, bishop of Cesarea, 329.
Basilides, feigned divers geds, 37; said that Christ suffered in appearance only, 57; that Simon of Cyrene was crucified in his stead, ib.; rejected the Old Testament, 80, 87; new prophets of, 82, 202; said that men be elected and saved by nature, 149.
Basilidians, cast off all virtue, 118; allowed
perjury to escape persecution, 119, 357; |
wrongly. referred to on justification by works, 126, 160.
Begadores in Almaine, affirmed that they were impeccable, 101.
Bellarmine, holds the supremacy of the pope to be an article of faith, 203.
365
Bells, baptized by the Papists, 266.
Benedict VIII., Pope, was an enchanter, 180; popish prayer to, 224, 226.
Bernard, St, called the Romans hateful and wicked, 182; excommunicated flies, 311. Beza, thought that private persons might summon assemblies about church causes, 206; says the apostles had authority, as
twelve patriarchs, over the church, 328.
Bishops, their authority is grounded upon the word of God, 328; and was acknowledged in the times succeeding the apostles, 329 ; there hath neyer been wanting a succession of, 330; rejected by various heretics, 330- 3832; may be rightly and lawfully conse- crated according to the rites of the Book of Consecration, &c., 332-334; are those to whom ordination and consecration by im- position of hands was always principally committed, 332.
Bishopdom, pretended sacrament of, 259.
Blandrat, blasphemes the Trinity, 44; denies the divinity of the Son, 49.
Blastus, makes God the author of sin, 97.
Bocardus, interprets the Scriptures mysti- cally, 197.
Bolseck, Henry, erred respecting predestina- tion, 148, 150.
Bolton, the first hatcher of Brownism, 142; despaired of salvation, ib.
Boniface VIII., Pope, wrongly referred to, 202.
Bozius, maintains that the tokens of Christ’s Church are unity, universality, &c., 176. Bristow, affirms the marks of the true Church
to be unity, antiquity, ὅσο.» 176.
Brownists, impugn the deity of the Holy Ghost, 70; say the laws judicial of Moses belong to Christians, 90; hold that the visi- ble church is devoid of sin, 167; that their discipline and not the pure preaching of the word, &c. marks the Church of Christ, 176; have no sacraments, 177; say that Christians should join only the people among whom the Lord’s worship is free, 185; say that it will hardly be found in all the world that any minister is or shall be daly called, 237; and that there is no calling but the immediate from God, 239; say that no man is to communicate where there is a blind ordumb ministry, 272; that private persons have authority to depose unmeet ministers, 273; their notions re- specting the covenant of marriage, 1b. ;
366
denied baptism to the children of open sin- ners, 280; say the baptism of children by the ministers of the Church of England is not lawful, 281; excommunicate whole cities and churches, 311; say God’s people are not to be bound with the bands of any jurisdiction of this world, 317; that no Apocrypha must be brought into the Chris- tian assemblies, 326.
Bucer, his dead body excommunicated by the Papists, 311.
Burges, in his letter to King James, a.p. 1604, states the number of nonconforming ministers in each of the counties of Eng- land, 317.
Busgradus, says we must believe whatever the popes believe, 202.
Cc.
Cain, an example of desperation, 59, 142.
Cajetane, Cardinal, refused some of the Epistles, 84.
Calixtus, Pope, condemned the marriage of priests, 181.
Calvin, writes to Cranmer respecting unity of doctrine in the reformed churches, 3; the value of his writings, 324; his sermons on Job read in the reformed churches of Flan- ders and France, 325; and his catechism publicly expounded in several reformed churches, ib.
Campeius, Cardinal, said it were a less offence for a priest to play the whoremaster than to take a wife, 904.
Campian, thought all councils were of equal authority with the word of God, 211.
Canaglion, the bishop of, excommunicated the fishes, A.D. 1593, 311.
Canisius, his error respecting the descent into hell, 62.
Canon of Scripture, all reformed churches agree with us, 80; heresies respecting, 80, 81, 83—85.
Canticles, book of, rejected by Sebastian Castellio, 81.
Capernaites, thought the flesh of our Lord might be eaten with corporal mouths, 289.
Carlile, denies Christ’s descent into hell, 61.
C. (T.) i.e. Thomas Cartwright, holds that we are bound by the judicial law in part,
' 90; says the laws of God require that none
INDEX.
minister the sacraments which do not preach, 235.
Carpocrates, said the world was created by angels, 40; that Jesus was the son of Joseph, 52; rejected the Old Testament, 80, 87.
Carpocratians, held how Christ ascended, not in body, but in soul to heaven, 65; denied original sin, 97 ; some boasted them- selves to be as innocent as Christ, 101, 1853 allowed whoredom, 119; held that none should be saved in soul and body, 145; de- nied the resurrection of the body, 154.
Carthage, council at, condemned the practice of thrusting the sacrament into the mouths of dead men, 266.
Castellio, Sebastian, rejected the book of Canticles, 81.
Catabaptists, denied the divinity of Christ, 49; said that the devils and ungodly shall finally be saved, 67, 147; rejected the Old Testa- ment, 80; believed that themselves only should be saved, 153.
Cataphrygians, held that Christ ascended only in soul to heaven, 65; baptized dead men, 266; added blood to the elements in the eucharist, 295.
Catharists, maintained that the righteous have Christ essentially and inherent within them, 115; imagined that they could not sin even in thought, 135, 138, 257; condemned mar- riage, 201, π. 13; especially second mar- riages, 262, 307.
Cerdon, wrongly referred to, 57.
Cerdonites, wrongly referred to, 83, 145 (see Marcion) 314.
Ceremonies, and rites, 184-190; burdensome and impious in the Church of Rome, 180; such as tend to comeliness and edification are to be retained, 202; not necessarily alike in all places, 313-316; are to be ob- served if allowed by lawful authority, and not repugnant to the word of God, 316; disputes respecting in Germany and Eng- land, 517; if repugnant to God’s word, are not to be observed, 318-321; may be or- dained, changed, or abolished, by every particular church, so that all things be done to edifying, 321, $22.
Cerinthus, ascribed the world’s creation unto angels, 40; said that Christ was the son of Joseph and Mary, 48; affirmed that Christ is not yet risen, 64; that the law ceremonial continues in force, 89, 160, 314.
INDEX,
Chagi (Turkish priests), 120, 359.
Chalcedon, council of, summoned by Marcion, 204; had erred if Hierome had been away, 207, (but see note).
Chancellors, should pronounce excommunica- tion, 316.
Charles the Great, summoned several coun- cils, 204.
Childebert, summoned councils at Paris and Orleans, 205.
Chor-episcopi, 329.
Christ, his divinity proved, 46; his humanity proved, 50; is God and man in one Person, 63; the Saviour of mankind, 55; his de- scent into hell, 59; various opinions respect- ing his descent into hell, 60; his resurrection, 63; his ascension, 65; he shall come again to judge all men, 66; was without sin, 132; eternal salvation only by his name, 158; his consubstantiality with the Father and the Holy Ghost, 201; ordained two sacraments only, 251; the instruments of his passion worshipped by the papists, 224, 225; prayer to his cross, 228, 229; his body is given, taken, and eaten, in the Lord’s Supper after a spiritual sort, 288; and is not par- taken of by the wicked in that sacrament, 292, 293; the one oblation of, finished upon the cross, 296-301.
Christ Church, Oxford, great bell of, baptized and named Mary, 266.
Christina, St, said by some Papists to be the Saviour of men and women, 298.
Chrysostom, bishop of all Thracia, Asia and Pontus, 329.
Church, the, visible and invisible, 164; its unity, 167; its catholicity, 170; is not be- fore nor above the word of God, 173; the marks thereof are the due and true admi- nistration of the word and sacraments, 174; the visible church, from time to time, hath erred, 177; especially the church of Rome, 179; authority of the church, 183; hath power to decree rites or ceremonies, 184 ; may not ordain what rites and ceremonies she will, 188; hath authority to judge and determine in controversies of faith, 190; hath power to interpret the word of God, 193,197; is the witness and keeper of God’s written word, 198; may not enforce any- thing to be believed contrary or besides the word of God, 201; is not to judge the Scriptures, 199.
Church-officers, the names of, as archbi-
367
shops, &c., for discipline, not to be refused, 202.
Circumceellians, rejected and burnt the holy Scriptures, 76; cast off all grace and virtue, 118,
Circumcision, a sacrament to the Jews, 251.
Clare, St, invoked by those that have sore eyes, 226; said to be the saviour of women, 298.
Clemens, Epistle of, to the Corinthians, was publicly read in the primitive church, 324,
Commissaries, their court, 310.
Community of goods, not required amongst Christians, 852; enjoined by certain here- tics, 353, 354.
Concupiscence, even in the regenerate, is sin, 101; errors respecting, 102.
Confession, popish, 255, 257.
Confirmation, the primitive use of, 252; is no sacrament, 253, 254; Romish ceremonies in, 7b.; Romish doctrine respecting the effects of, 254; other errors of the papists respecting, 255.
Consecration of archbishops and bishops, is orderly and lawful, if according to the Book set forth in the time of Edward VI., 327, 332, 333; by imposition of hands, &c., 332.
Constantine the Great, summoned the coun- cil of Nice, 204.
Constantinople, council of, summoned by Theodosius the Elder, 204.
Contobaptists, allowed no bishops, 330.
Coppinger, published that one William Hacket was come to judge the world, 68.
Coranus, disliked commentaries, 196.
Cornelius, bishop of Bitonto, his words at the council of Trent, 210.
Corpus Christi Day, feast of, 286, 291.
Costerus, maintains that Christ, by his de- scent, turned hell into paradise, 62; says that the popes cannot teach heresy, 183; says the Scriptures are ambiguous, 199.
Councils, general, authority of, 203; may not be gathered together but by the command- ment and will of princes, 204; instances of some which have been so called, ib.; have always been confirmed by the sovereign, 205; errors respecting the calling and con- firmation of, 205, 206; may err, 207; their liability to error denied by the Papists, 208, 210; have erred even in things pertaining unto God, 208; some of the errors of coun- cils, 208, 209; their decrees binding only so far as they are consonant to God's
368
word, 210; errors respecting their autho- rity, 211.
Cranmer, archbishop, endeavours to secure unity of doctrine in all churches reformed, 83; is mainly instrumental in securing it in this kingdom, 4; blamed by the Famil- ists for burning Joan of Kent for an here- tic, 350.
Creation, the, 39; errors respecting, 40-42.
Creeds, the, 92; adversaries to, 93, 94; may be proved by holy Scripture, 94.
Crescens, was bishop of France, 329.
Cresconians, thought that magistrates were not to punish malefactors, 345,
Cross, the, sign of, 152; burial of by the Papists, 180; popish images of, 223; St B& prayers to, 227, 228, 229; popish supersti- tions respecting, 320, 321; sign of in bap- tism, 321.
Cusanus, Cardinal, said the interpretation of Scripture varies, 198; said that a church may be without the Scripture, 199.
Cyprian, wrongly quoted for Ruffinus, 42 ; quoted as affirming that no minister could rightly baptize who was not himself endued with the Holy Spirit, 270; but see note; said that whosoever do communicate with a wicked minister do sin, ib.; was bishop of Carthage, 329.
Cyrillus, (a Carmelite), wrongly stated to be the author of Evangelium Eternum, (see Gerhardus), 203.
Cyril, bishop of Jerusalem, 329,
D.
Damian, St, invoked by the sick, 226.
Deacons, a superior order among the Papists, 259.
Death, may be inflicted upon malefactors for grievous offences, 348-350.
Desiderius, Burdegalensis, professed to be Christ, 162.
Devil, the, said by the Manichees to have made man, 41; said by the Valentinians to be author of original sin, 99.
Devils, said by the Manichees to have suffered on the cross instead of Christ, 57 ; their re- demption expected by some, 58, 67; sup- posed to be the tormentors in purgatory, 216.
Diagoras, denied there was a God, 37.
Dionysius, bishop of Athens, 329,
INDEX.
Dionysius Carthusianus, says the torments of some in purgatory will continue till the day of judgement, 217.
Dioscorus, confounded the natures in Christ, 54.
Diotrephes, 311.
Discipline, must be regulated by Scripture, 202; the ordinary names of church-officers, ceremonies, &c. may not be rejected, ἐδ.
Disciplinarians, (or Puritans), 206, 235, 271; deny baptism to the children of those who obey not the Presbyterial decrees, 280; say ministers should not expound in the congregation, nor read anything but the Scriptures, 326; object to our Homilies, 826, 327; supplicate King James that the Scriptures only may be read in the church 327.
Doctrine, purity of, in the church of Eng- land admitted even by recusants, 8; unity of, continues during Archbp. Parker’s life- time, 9; purity of, maintained through Eli- zabeth’s reign, 20; verdict of the Puritans upon, 21.
Donatists, said that naturally there is free- will in us unto the best things, 106; thought they were so perfect that they could justify others, 135, 257 ; said there is no sin in the visible church, 167; that the church existed only in Africa, 171; that the church cannot err for manners, 179; that the sacraments are holy only when admi- nistered by holy men, 270 ; thought that no man for any offence should be put to death, 349.
Douleians, their heresy, 47.
Durandus, thinks the souls in purgatory have rest on Sundays, &e., 217.
E.
Ebionites, said Christ was a mere man, 48; that he was the son of Joseph and Mary, 523 received only St Matthew’s Gospel, 83; held that the law ceremonial continues in force, 89, 160; that man is justified by faith and works, 114.
Ecclesiastical censures, the terms of, viz. sus- pension, excommunication, to be retained, 202.
Edward I., 1Π1., and VI., renounced and banished out of England the jurisdiction of the Pope, 347.
cei a
INDEX.
Egyptians, worshipped a calf, an ox, &c., 37.
Egyptians, gospel according to, 82.
Election, the doctrine of the article thereon proved from Scripture, 144-157 ; errors re- specting, 145-157.
Elizabeth, Q., her character, 6; true religion restored by her, 6, 7; her government praised by Zanchius, Danzeus, &c., 7; ex- communicated by popes Pius V., Gregory XIII., and Sixtus V., 311, 348; renounced and banished out of England the jurisdic- tion of the bishop of Rome, 347.
Elxeus, founder of the Ossenes, 242.
Encratites, condemned marriage, 261, n.; used no wine in the Lord’s Supper, 295.
English Sadducees, teach that the Holy Ghost is merely an inspiration coming from God, 72.
Enthusiasts, prefer their own dreams, &c., to the word of God, 158, 196.
Epaphroditus, was bishop of Philippos, 329.
Ephesus, council of, summoned by Theodosius the younger, 204.
Epicureans, their notion of God, 42.
Epistles, the, some rejected or defaced by heretics, 84, 85.
Erasmus of Roterodam, thought that some pagan philosophers, &c., were saved by their moral lives, 160.
Erasmus, St, invoked by Papists, 226.
Esseis, enjoined community of goods, 353; said all swearing was as bad as forswearing, 358.
Eternity of happiness, denied by heretics, 154.
Euborn in Berkshire, a libel left in the parish church of, anno 1604, 320.
Enchites, a name of the Messalian heretics, 261,
Eudo de Stella, professed to be Christ, 162.
Eunomians, divided the substance of the Tri- nity, 44; in error respecting the divinity of the Son, 48; said that Christ had a body without a soul, 52.
Eutychians, denied the true humanity of Christ, 51; confounded the two natures, 54; denied the reality of his passion, 57.
Excommunication, 507 ; by whom and upon whom to be pronounced, 308 ; the manner of, ib. ; errors respecting, 309-312 ; reasons and ends of, 312 ; the excommunicate to be received into the church again on repent- ance, ib.
Exorcists, Popish order of, 258.
Expurgators, 339, 342.
[ROGERS. |
369
Extreme unction, is no sacrament, 263; Po- pish form of, tb,
F,
Fagius, P., his dead body excommunicated by the Papists, 311.
Faith, 111, 112; errors respecting, 113-115; analogy of, to be respected in expounding scripture, 195.
Family of Love, 13; say that God by them made heaven and earth, 41; affirm that all things be ruled by nature, 42; deny that Christ is equal with the Father touching his Godhead, 49; make an allegory of the incarnation, 52; of the passion of Christ, 58, 110; and of his resurrection, 64; say that the wicked shall not rise again, 67; hold that the righteous are already in godly glory, 68; debase the estimation of the Scriptures, 78; term God’s ministers “ scrip- ture-learned,” ‘‘letter-doctors,” “teaching masters,” &ec., ib., 177, 194, 233; and prefer their own imaginations above the word of God, 79, 158; make the promises of happiness to be accomplished in this life, 88; hold that the law ceremonial is still in force, 89, 315 ; deny original sin, 97; say that it comes by imitation, 99; and that the elect and regenerate sin not, 101; say that Christ and his righteousness are in- herent in the righteous, 115; allow perjury to escape persecution, 119, 357; say that men perfectly may keep the law of God, 123; that themselves are free from sin, 135, 141; deny the salvation of the body, 145; say that hell is only in the heart and con- science, 148; believe that themselves only shall be saved, 153; term predestination a licentious doctrine, 156; say that to be saved it is only necessary to have the heart and affections with them, 160; teach that whatsoever is written of Christ must in us and with us be fulfilled, 59, 163; ac- knowledge no triumphing state of the godly in heaven, 166; say that the visible church is free from sin, 167,179; that they only are the catholic Church of God, 169 ; derisively term the water at baptism “ele- mentish water,” 177, 278; say that they are a free people, 185; call our churches common houses, 186, 8320; condemn our sabbath, 187; are half-Papists, ἐδ. ; say none understand the mysteries of the king- dom of God but their elders, 194; mislike
24
370
written commentaries on the Scriptures, 196 ; interpret the Scriptures allegorically, 197 ; co-deified elders of, 202; hold that the word is taught by revelation, not by preach- ing, 231; and that it is presumption and unbecoming in any man to preach, 233; and that there is no calling but the imme- diate from God, 239, 240; say that none should busy themselves about the word but their elders, 241; that the sacraments are to be received merely for obedience sake to the magistrates, 246, 284 ; say none can mi- nister the upright service or ceremonies of Christ but the regenerate, 271; say there is no true baptism but among themselves, 275; that none should be baptized until he be thirty years old, 280; temporize in reli- gion, 320; say preachers do not preach God’s word, 325; labour to make contempt- ible the outward admission of ministers, 333; rail upon and condemn magistracy, 337; think that before the resurrection there shall be no magistrates, because the wicked shall be rooted out, 346; hold that no man should be put to death or perse- cuted for his religion, 350; blame Cranmer and Ridley for burning Joan of Kent, ib. ; condemn all war, 351; prohibit the bear- ing of any weapons but staves, ib.; enjoin community of goods, 353; will give alms only to their own sect, 355.
Fathers, the old, looked for eternal happiness through Christ, 87.
Fenner, Dudley, 280.
Feriol, St, invoked for geese, 226.
Figurists, think nothing is received by the faithful at the Lord’s Supper but bare signs, 289.
Flagelliferans, said the baptism of voluntary blood is now substituted for that of water, 277; would have had no magistracy, 337.
Florinus, makes God the author of sin, 97.
Francis, St, termed the glory of God, 38; said by the Franciscans to be the Holy Ghost, 71; and free from all sin, 134, 139; and to have redeemed so many as are saved since his days, 298.
Francis, monk of Colen, counted concupis- cence no sin, 102.
Frankfort, council of, summoned by Charles the Great, 204,
Fratricellians, would have had no magistracy, 537; enjoined community of goods, 353.
Free-will, proved, 104; errors respecting, ib.
INDEX.
G.
Galeotus Martius, his error respecting justi- fication, 109, 160.
Garnet, the Jesuit, executed, 10.
Genebrard, writes that fifty popes succes- sively were apostates, 182.
Geneva, amongst the presbyterians at, a lay- man ministers the cup in the communion, 235.
George, David, affirmed himself to be greater than Christ, 49, 162; said that Christ’s flesh was dissolved into ashes, and rose no more, 64; rumoured that he himself, and not Christ, should be the future judge of the world, 67; debased the credit of the holy Scriptures, 78; preferred his own ima- ginations to the Scriptures, 79; would have women to be all common, 307.
Gerhardus, a Franciscan, author of Evange- lium Eternum, 203, n.
Germany, disputes in, respecting ecclesias- tical rites and ceremonies, 317.
Gerson, writes that some have killed them- selves because of the irksomeness of Romish ceremonies, 189.
Giles, St, invoked for women that would have children, 226.
Giselbertus, wrongly referred to, 100.
Glover, a Brownist, held that love is come in place of the ten commandments, 92; that coneupiscence is a venial sin, 102; and so also are the intemperate affections of the mind issuing from it, 103; held that the regenerate may fall from the grace of God, 147; that God hath predestinate all to eternal death who are not in the state of true repentance, 157.
Gnostics, held a plurality of Gods, 44; re- jected matrimony, 261, 306.
Goods of Christians are not common, 352.
Good works, impossible in an unregenerate state, 105; the grace of Christ and renewal by the Holy Ghost necessary for their per- formance, 106; yet are pleasing to God, 117; but only when proceeding from a true faith in Jesus Christ, 120; are the outward signs of inward belief, 123; errors respect- ing, 105, 106, 118-120, 121-123, 124.
Gospels, false, 82; certain of the four, reject- ed by heretics, 83, 84.
Grecians, 7.e. Greek church, deny the proces- sion of the Holy Ghost from the Son, 74; do not hold the doctrine of purgatory, 213,
Grecians, the gospel foolishness to them, 79.
ee
INDEX.
Greenwood, 231.
Gregory, Pope, excommunicates Q. Elizabeth, 8; thought some councils had equal au- thority with the word of God, 211; VI. and VII., popes, were enchanters, 180.
Grindal, banished, 9; made archbishop of York and then of Canterbury, ib.; confined and sequestered, ib. n. 6.
Gualter, his commentary on the Minor Pro- phets dedicated to Parkhurst, 5.
Guise, duke of, massacres the Protestants in France, 6; obstinacy of his faction in re- ligion, 212.
Gunthranus, summoned council of Matiscon, 204.
ἘΠ
Hi. (R.) held that those who are able must preach even without authority, 231.
Hacket, William, pretensions of, 68; hanged and quartered, anno 1591, 162; believed in visions, 196; his usual oath, 357.
Hamant, Matthew, burnt at Norwich, 49; said that Christ was a sinful man and an idol, 49, 133, 162; denied Christ’s resurrec- tion, 64; and ascension, 65; impugned the deity of the Holy Ghost, 70; rejected the new Testament, 83; held that justification is by God’s mere mercy without respect to Christ, 109, 162, 298; denied the necessity of the sacraments, 246, 275, 283.
Harborough for faithful subjects, censured by Marprelate, 338.
Harmony of Confessions, 4, n.
Helchesaites, said the Holy Ghost was the natural sister of Christ, 71; allowed per- jury to escape persecution, 119, 357.
Henricians, allowed perjury in time of perse- cution, 119; said he was no bishop who was a wicked man, 270; denied baptism to infants, 280; would have none to marry but virgins and single persons, 307.
Henry IV., VI., and VIII.; renounced and banished out of England the jurisdiction of the bishop of Rome, 347.
Heracleans, denied baptism to infants, 280.
Hermes, Pastor of, publicly read in the primi- tive church, 325.
Hermogenes, held the eternity of matter, 45, n. 9; ascribed original sin to God, 99; sanctioned polygamy, 307.
Hermogeneans, no such sect, 45, n. 9.
Herod, despised the doctrine of justification by faith, in killing James, 113.
Heshusius, rejected the Apocalypse, 84.
371
Hieracites, say none be saved which die before they come to years of discretion, 137, 154; and that none should be saved in the body, 145; condemned marriage, 261, 306.
Hierax, said Melchisedech was the Holy Ghost, 71; Esaias’ Ascensorium of, 82.
Hilary, St, called the synod of Milan, the syna- gogue of the Malignant, 210; bishop of Poictiers, 329.
Hildebrand, Pope, decreed that no man should hear mass from the mouth of a married priest, 272.
Hill, apostate, says that all men were papists in England till the age of Henry VIII., 173; affirms that the marks of the true church are universality, &c., 176; says that pro- testants deny the baptism of children to be necessary, 279.
Hochstratus, Jacobus, says he is an heretic that cleaveth to the Scriptures, 200.
Hoffman, Melchior, affirms that sin after bap- tism is unpardonable, 141; that the baptism of infants is of the devil, 280; that our salvation is of ourselves, 298.
Holy Ghost, his divinity proved, 69; is of one substance, ὅσο. with the Father and the Son, 71, 201; his procession from the Father and the Son proved, 73; sin against, 136; heresies respecting his di- vinity, 70, 71; his equality with the Father and the Son, 72, 73; his procession, 74; said by the Papists to direct all councils, 208; the seven gifts of, 253; said by the Papists to be given to the full in confirma- tion, 254.
Homilies, the names of the, 323; may lawfully be read in the open church, 323-825; those of the fathers were publicly read in the primitive church, 325.
Honorius, Pope, was a Monothelite, 181.
Hormisda, Pope, his decree respecting the authority of councils, 211.
Howlet, (7. e. Robert Persons, the Jesuit) says all or most part of the ministers of England are merely laymen, 239.
Hubberts, St, invoked for dogs, 226.
Hugh, the cardinal, speaks of the sacrament of bishopdom, 259.
Hydroparastatites, administered water instead of wine in the Lord’s Supper, 296.
I, and J.
Jacobites, the fantasies of, respecting the passion of Christ, 58; their priests use a
Φ4.- ὁ
912
strange language in the congregation, 243 ; imprint the sign of the cross on their per- sons to distinguish themselves from pagans, 246.
James, King, renounced and banished out of England the jurisdiction of the bishop of Rome, 347.
James, St, was bishop of Jerusalem, 328; the gospel after, 82.
Jasper, King, Popish prayer to, 228,
Javel, says in time of necessity any one may baptize, 235.
Jerome, calls Rome, Babylon, 182; prevailed against the whole council of Chalcedon, 207.
Jesuits, flock into the kingdom, 9; exercise papal jurisdiction in England, 10; had for their provincials, Parsons, Weston, and Garnet, ib.; allow whoredom at Rome, 119; their equivocations for the deception of Protestants, 120, 359; are for putting all Europe into the hands of the king of Spain to preserve the catholic faith, 203; their unclean life, 305; cannot brook epis- copal pre-eminence, 331; and, in their high court of reformation, have made a statute for abrogation of all episcopal dignity, 7b.
Jewish Atheists, 88.
Jews, deny the Trinity, 43; oppugn the deity of our Saviour, 49; deny the resurrection of Christ, 64; imagine that before the judgement there shall be a golden world, 68; reject the New Testament, 82; hold that the ceremonial law is yet in force, 89; deny original sin, 97; in persecuting the apostles despised the doctrine of justifica- tion by faith, 113; accused Christ of va- rious sins, 133; claim to be alone the church of God, 171; the cabala of, 202; deny our sacraments, 251; the sacrifices, &ce., were their sacraments, ib.
Ignatius, bishop of Antioch, 329.
lyricus, F., father of those who would have no service or sacraments that they may be free from ceremonies, 116, 318.
Images, Romish doctrine concerning, 221, 223.
Indulgences, granted by various Popes, 221.
Innocent II., Pope, granted indulgences, 221; VIII., incontinency of, 304.
Joan of Kent, maliciously said by the Fami- lists to have been burnt as a heretic by Cranmer and Ridley, 350.
Job, St, invoked, 226.
Job, book of, rejected by the Anabaptists, 81.
INDEX.
Johannes de Wassalia, says no man can inter- pret Scripture, 194.
John the Baptist, his relics worshipped by Papists, 225.
John, St, was bishop of the Asian churches, 928.
John XIX., XX., XXI., Popes, were en- chanters, 180; XXII., held that the souls of the wicked shall not be punished till the day of judgement, 181; denied the soul’s immortality, 181, x.; XII., XXII., granted indulgences, 220, 221; XIV., baptized the bell of St John de Lateran, 266.
Joseph, breeches of, worshipped as relics, 225.
Jovinians, thought all sins to be equal, 137; say the regenerate cannot sin, 138; that the baptized can no more be tempted, 277 ; re- ferred to for Manichees, 303.
Irenzus, bishop of Lyons, 329.
Islebius, said that both natures in Christ suf- fered, 57; objected to the preaching of God’s law, 92.
Judas, 142, 267.
Judgement, the general, proof of, 66; heresies —
respecting, 67, 68.
Justification, only for the merit of Christ, 108 ; is by faith alone, 111; without merit of our own, 115; errors respecting, 109- 111, 113-115, 116; works before, 125-128.
Justinus, denies eternity of man’s happiness, 154,
K.
K.(J.) puts faith and love in the place of the sacraments, 177.
Katharine, St, prayed to by the Papists for knowledge, 226; prayer to, 227.
Ket, Francis, burnt at Norwich, 49; main- tained that Christ was not God till after his resurrection, ἐδ: that he shall suffer again, 58; denied his ascension, 65; im- pugned the deity of the Holy Ghost, 70; said no sufficient sacrifice is yet offered for the sins of the world, 298.
Kindred, spiritual, 262; may not intermarry, ib.
King, the, hath the chief power in this realm of England, and other his dominions, 335, 336; hath the chief government of all es- tates ecclesiastical and civil in all causes, 338-341; may not execute ecclesiastical duties, and yet is to prescribe laws to all estates both ecclesiastical and temporal, 341-3845; is to restrain and punish male-
INDEX,
factors, 345, 346; many kings of England haye renounced and banished the jurisdic- tion of the Pope, 347.
Knox, John, opposed to government of women, 361.
Kraus, Dr, despaired of salvation, 142.
L.
Lactantius, thought war unlawful for a Chris- tian, 351.
Lampatians, say that men shall be saved by following any religion they have a mind to, 160,
Laodiceans, epistle of the, read in the church of the Colossians, 324.
Lateran, council of, advanced the Pope and clergy above earthly princes, 209.
Latimer, prays for himself, for the church of England, for the Lady Elizabeth, 5.
Latomus, complains of the obscurity of Scrip- ture, 199.
Laurence a Villavincentia, friar, calls justifi- cation by faith the doctrine of devils, 114; says the common people are only to know that which pertaineth unto good behaviour, 192.
Law, books of, and prophets, alone received by the Samaritans, 81; rejected by the Ap- pelleans, 81; the ceremonial, not to be ob- served by Christians, 88; the judicial law of the Jews not necessarily to be received, 90; the moral, binding upon Christians, 91; errors respecting, 89, 90, 92.
Laymen, may not preach, 229-231; nor minis- ter the sacraments in the congregation, 234-236.
Lectors, popish order of, 258.
Leo the X., termed the holy gospel a fable of Christ, 78, 181; IX., condemned the marriage of priests, 181.
Liberius, Pope, was an Arian, 181,
Libertines, say the Old Testament is abrogat- ed, 87; say that, seeing man is justified by faith, he may live as he listeth, 118; that whosoever hath God’s Spirit in him cannot sin, 139; imagine the church militant is not visible at all, 167; consider written com- mentaries vain, 196; interpret the Scrip- tures allegorically, 197; deprave the office of preaching, 233.
Limbus Patrum, 62, 215, 249, n.
Limbus Puerorum, 154, 249, x.
Lindanus, says the gospel cannot be com- mitted to writing, 197; that the Scriptures
373
are imperfect, 199; and would be of no validity but for traditions, 200.
Lorichius, his notion respecting the torments of purgatory, 216,
Lombardus, Petrus, said that the Holy Ghost is the affection of love within us, 73; and that there is a temporal and an eternal proceeding of the Holy Ghost, 74; said that concupiscence after baptism is no sin, but a punishment, 102; that there are seven sacraments of orders, 259; confesses that the five inferior orders were not pri- mitive, 260; says spiritual kindred may not intermarry, 262.
Love, said by Peter Lombard to be the Holy Ghost, 73.
Loys, St, invoked for horses, 226.
Lutherans, hold that infants belieye and are therefore to be baptized, 281.
Lying, to injure Christians, permitted by Turks and Jesuits, 120.
M.
Macedonians, heretical respecting the Trinity, 45; deny the Son to be of one substance with the Father, 48 ; affirm the Holy Ghost to be but a mere creature, 70; and a ser- vant to the Father and the Son, 72.
Machivilian atheists, are doubtful whether there be a God, 37; cast off all virtue, 118.
Machiavel, prefers statutes, &c. of man to the holy Scriptures, 80.
Major, George, his error respecting Christ’s ascension, 66.
Manes, pretended to be the Holy Ghost, 71; mysteries of, 82; said none before the fifteenth year of Tiberius were saved, 187, 163, 297; professed to be Christ, 162.
Manichees, feigned unto themselves divers gods, 37; gave the creation of all things unto two gods, 41; affirmed man to be the workmanship of the devil, 41; denied a Providence, 41; said Christ was man in appearance only, 51; denied the truth of his passion, 57; said that the devils, and not Christ, suffered on the cross, 57; denied the resurrection of any flesh, 64; denied that there shall be a general judgement, 67; preferred their imaginations above the Scriptures, 79’; rejected the Old Testament, 80, 87; rejected the Acts of the Apostles, 84; declared the law of God to proceed from the Prince of Darkness, 92; that ori- ginal sin proceedeth not from our corrupted
374
nature, 99; denied man’s free-will to sin, 105; thought themselves free from sin, 135; denied the salvation of the body, 145, 154: but said the soul only should be saved, 154; mysteries of, 202; condemned marriage, 261; did not baptize, 275; added the seed of man in the Lord’s Supper, 295; and minis- tered no wine, ib.; their elect or priests might not marry, 303; condemned magis- tracy, 337; said no man for any offence should be put to death, 349; held that war was unlawful, 551; enjoined community of goods, 353; refused alms to any not of their sect, 355.
Marbachius, blasphemed the holy martyrs, 163.
Marcellians, denied the Trinity, 43.
Marcellinus, Pope, was an idolater, 181.
Marcian, summoned the council of Chalcedon, 204.
Marcion, manifestations of, (wrongly quoted for manifestations of Apelles,) 82, 202; of St Paul’s epistles, accepted only Timothy and Titus, 84; said that none should be saved in body and soul together, 145, n.
Marcionites, said the world was too base a thing for God to create, 40; held a plurality of gods, 44; said Christ was man in appear- ance only, 51; received only St Luke’s Gospel, 84; rejected passages in it, 85; implied, by their teaching, the sinfulness of Christ, 133; wrongly referred to (see Mar- cus) 1385; wrongly referred to as distin- guishing between Jesus and Christ, 162; afirmed that there were two Christs, 163; ‘allowed private baptism by private persons, 236; prohibited marriage, 261; denied bap- tism to married folks, 265, 275; wrongly referred to as practising baptism for the dead, 266, 275; said man’s body is not capable of happiness, and no souls shall be saved but their own, 297.
Marcosians, used certain Hebrew words at the ministration of baptism, 242.
Marcus, followers of, deemed themselves as pure as Paul, 135; he held that the wine of the Lord’s Supper was converted into blood, 287.
Margaret, St, invoked for women in travail, 226.
Mark, St, was bishop of Alexandria, 328.
Marprelate, the, says the bishops bid battle to Christ and his church, 170 ; that bishops are not to be obeyed when they cite, ex- communicate, &c., 310; censures the “ Har-
INDEN,
borough for faithful subjects,” 538; was a mar-prince also, ib.
Martin 11., Pope, was an enchanter, 180.
Mary, Queen, the persecution under her vio- lent, but of short duration, 5.
Mary, Virgin, said by Papists to be free from original sin, 99, 100; to cleanse sins by her merits, 111; to be pure from actual sin, 134; Papists say that time was when holiness was in her only, 172; Romish invocation of, 220, 221; popish images of, 223; her hair, &c. worshipped, 225; said to be the saviour of men and women through her virginity, 298.
Mass, the sacrifice of, 229-301.
Massacre, at Vassey, and other placesin France, 6; of St Bartholomew, 7.
Matiscon, council of, 204.
Matrimony, is no sacrament, 260; which the papists affirm, ἐδ. ; various errors respect- ing, 261, 262; is lawful for priests, &c., 302- 305; and for all christian men and women, 305-307.
May-games, thought sufficient cause for ex- communication by the presbytery in Scot- land, 311.
Melchior, King, popish prayer to, 228.
Melchisedec, said by Hierax to be the Holy Ghost, 71.
Menander ascribed the creation of the world to angels, 40.
Messalians, acknowledge a plurality of gods, 37; say that the regenerate cannot sin, 141; rely on their own lying revelations, 158; think that the sacraments are to be received for obedience’ sake to magistrates, 246 ; called Euchites, 251; say prayer-only, and not the sacraments, is to be used, ib.; say only sins past are cleansed by baptism, 277; say the Lord’s Supper does neither good nor hurt to the receivers, 284.
Metusiasts, believe in transubstantiation, 289.
Miles Monopodios, numbers parsons and vicars among an hundred points of popery which deform the English reformation, 332.
Millenaries, deny the eternity of happiness, 154.
Ministers, christian, 229; none publicly may preach but such as are thereunto authorized, 229-231; must not fail to preach, 232-234; may alone administer the sacraments, 234- 236; there is a lawful ministry in the church, 236-238; must be ordained by men lawfully appointed for that purpose, 238, 239; must
INDEX,
be chosen and called before ordination, 239- 241; the badness of, hinders not the effect of the word and sacraments, 269-272; evil ministers must be deposed, 272, 273; if ordered according to the Book of Conse- cration, &c., are rightly ordered, 332.
Moguntia, council of, 204.
Monetarius, Thomas, depended upon visions,
196; took upon himself the ordering and_
reformation of the church, 343.
Monothelites, denied two wills, divine and human, in Christ, 54; Pope Honorius held their heresy, 181.
Montanists, denied the Trinity, 43; held that Christ ascended only in soul to heaven, 65; that sin after baptism was unpardonable, 141, 298, 312; relied on their own dreams, &e. and left the word of God, 158; believed in a purgatory, 214; condemned matrimony, 261, 306.
Montanus, assumed the style and title of the Holy Ghost, 71.
Moore, John, whipped for professing himself to be Christ, 162.
More, Sir Thomas, thinks the torment of purgatory is fire inflicted by devils, 216.
Morelius, interprets Scripture mystically, 197.
Moses, books of, alone of all Scripture received by the Sadducees, 80; four last books of, rejected by the Muscovites, 81.
Muneer, said the Anabaptists only were the elect of God, 169; said the word was not taught by preaching, but by revelation, 231; said the sword of Gideon was given to him for the overthrowing of all tyrants, and setting up the kingdom of Christ, 343.
Muscoyites, deny the procession of the Holy Ghost from the Son, 74; hold their church- traditions to be of equal authority with the Scriptures, 79; reject the four last books of Moses, 81; think that none have now au- thority to call a general council, 206; add warm water to the wine in the Lord’s Supper, 295; and mingle the bread and wine together, 296.
Musculus, Andreas, said that both natures in Christ suffered, 57.
N.
Nazarenes, were both circumcised and bap- tized, 275; observed Jewish ceremonies, 314.
WNazianzen, declared that he never saw any good end of a council, 210.
Nestorians, said that Christ became God by
375
merit, 48; that the two natures in Christ were united, as one friend is to another, 55.
Nestorius, held that there were two Christs, one very God and the other very man, 163.
Netherlands, during the civil wars in the, children baptized afore by Protestant minis- ters, only some rebaptized by the Papists, 236.
Neuserus, revolted unto Turcism, 162.
Nice, council of, summoned by Consiantine, 204; would have erred if Paphnutius had been absent, 207; second council of, esta- blished worship of images, 209; first coun- cil of, confirmed the distinctions of eccle- siatical grades, 329.
Nicholas, Pope, said by certain Anabaptists to have invented baptism, 280.
N. (H.) ὁ. ὁ. Henry Nicholas, his Hvangelium Regni, 18; held that Christ’s sufferings must be fulfilled in us and with us, 59; taught that the belief touching the general judge- ment is a doctrine mystical, 68; said that the Holy Ghost is the being of Christ, &c., 73; books of, 82; allegorizes of the land of promise, 88; holds that the word is taught only by the revelation of the Spirit, 231; calls a king “the scum of ignorance,” 337, n.; says, among the Familists, no man claims anything to be his own, so as to possess the same to his own private use, 354.
Nicodemus, gospel according to, 82.
Nicolaitans, 159; would have women to be all common, 307.
Nicolas, St, invoked for little children, 226.
Noétians, their heresy concerning the Trinity, 45.
Nonconforming ministers, number of in each of the counties of England, anno 1604, 317.
Novatians, say the regenerate cannot sin, 138; that sin after baptism is unpardonable, 141, 298, 312; rebaptized infants afore baptized by heretics, 266, 277.
oO.
Oaths, violation of, allowed by Papists, 119, 359, 360; may not be taken vainly and rashly, 356; thought lightly of by various heretics, 357; are not prohibited when the magistrate requires, if given and taken according to the word of God, in justice, judgement, and truth, 7b.; errors respect- ing, 358-361.
Occham, W., 181.
Ochinus, impugned the deity of the Holy
510 INDEX.
Ghost, 70; affirming that he was but a mere creature, ib.; and that he signifieth God’s fayour, whereby he worketh in his children, 73; defended polygamy, 307.
Orders, not a sacrament, 258; some do make seven, ib.; and call each a sacrament, 259; are valid if conferred according to the rites of the Book of Consecration, &c., 352-334.
Ordination, 238-241.
Origen, condemned second marriages, 262; held that a wicked minister did bind or loose in vain, 270.
Origenists, said that the devils and ungodly shall all finally be saved, 67, 147; inter- preted the Scriptures allegorically, 197; maintained a baptism by fire, and that after the resurrection of our bodies we shall have need of baptism, 275.
Original sin, proved from Scripture, 95, $6; its nature, 98; remains in God’s children, 99; errors respecting, 97, 99, 100, 101.
Orleance (or Orleans), council at, 205.
Orsmada, the, or holy fire of the Persian kings, 291.
Osiandrians, said that Christ and his right- eousness are inherent in the righteous, 115.
Ossenes, prayed in a-strange language, 242; required all to marry, 306.
Otilia, St, invoked for the headache, 226.
1
Palm Sunday, 180.
Paphnutius, saved the council of Nice from error, 207.
Papias, denied the eternity of man’s happi- ness, 154.
Papists, confide in their Pope, 38; call him Lord God, ib., 348; say he has infinite power, 38, 348; say that priests are the creators of Christ in the mass, 41; by pur- gatory, &c., make the passion of Christ of none effect, or to put away original sin only, 58; hold that each man must suffer for himself, 14.3; affirm that the human nature of Christ is always present in the sacrament of the altar, 65; say that Christ, ascending, carried with him the souls of the righteous from limbo, 66; say that the Pope is judge of the quick and dead, 68; favour Peter Lombard’s error respecting the procession of the Holy Ghost, 74; held that the Scriptures are not sufficient to in- struct unto salvation, 78; equal their pre- cepts and traditions with God’s word, ib. ;
and more cruelly punish the violaters of them than the breakers of God’s command- ments, 79; their legends, 82; account the apocryphal books canonical, 83; their errors respecting original sin, 97; affirm that the virgin Mary and others are free from it, 99, 100; say that concupiscence is no sin, 102; but proceedeth from sin, 103; and that the use thereof only is evil, 102 ; teach man’s free-will to do good works, 106; their errors respecting justification, 110, 114, 116, 127, 202; think that sins mortal are cleansed by the merits of dead saints &c., 111; teach a mere historical know- ledge of Christ instead of faith, 113; deny that any man can be assured of his salva- tion, ib.; maintain that Christ and his righteousness are inherent in the righteous, 115; allow whoredom, and the violation of promises and oaths to heretics, 119, 360; err respecting good works, 116, 122; think to merit and obtain eternal life thereby, 124, 127, 149 ; that works before justifica- tion please God, 125; teach the efficacy of works of supererogation, 58, 130, 131, 257; deny that all men besides Christ be sinners, 134; say no person dying unbaptized is saved, 137, 249; that the works of men jus- - tified are perfect, 139; their sacrament of penance, zb.; err in pronouncing any to be reprobates, 148; their false doctrine re- specting predestination, 149,151; say that none will be saved except they be members of their church, and marked with the sign of the cross, 152; their limbus puerorum, 154; think the church catholic to be visible, - 166; pretend that the church of Rome is the catholic Church, 169, 172; that the church is founded upon Peter and his sue- cessors, 171; that all who will be saved must be subject to the Pope, 172, 348 ; that time was when holiness was only in the blessed Virgin Mary, 172; that the church of Rome is the mother of the faith, ib.; affirm the tokens of the visible church to be antiquity, unity, universality, &c., 175; that the church is infallible, 178, 182 ; their errors in life, ceremonies, and matters of faith, 179-182 ; tie God’s people to the ob- servance of their ceremonies, 187, 316, 322; say the church hath power to change the sacraments, 190; that the authority of the church is before Scripture, ἐδ. ἢ that the Pope hath power to judge all men and
INDEX. 377
matters, and to decide the meaning of holy Scripture, 191; that the power to judge of religion is in bishops, ἐδ. ; or the clergy, 192; or the church, ib. ; thrust festi- vals, rosaries, &c., upon the people in place of the Scriptures, 194; speak derisively of the Scriptures, and say they may be ex- pounded to what purpose men list, 195; say the church is to judge the Scriptures, 199; believe the Pope to be infallible, 202; their errors respecting the calling and con- firming of councils, 205, 206; say that the Holy Spirit directs all councils, 208; and that councils cannot err, 210; their errors respecting the authority of councils, 211; their doctrine of purgatory, 214-218; their prayers for souls in purgatory, 214; their doctrine of pardons, 219,221; proved to be contrary to Scripture, 218; their worship of images, 221-223, 318; their doctrine of relics, 223-225; their invocation of saints, 226-228; worship Christ’s cross, 229; call the reformed preachers uncircumcised Phi- listines, apostates, &c., 230; say in case of necessity baptism may be administered by any man or woman, 235; yet during the civil wars in France, &e., rebaptized chil- dren baptized by Protestant ministers, 236, 266, 281; take all ministers to be laymen except their own sacrificing priests, 239 ; will not admit to holy orders men who are married, 240; or who have not received confirmation, or have been baptized by heretics, 241; perform all divine service in the Latin tongue, 243; and say he is ac- cursed whosoever affirms that themass ought to be celebrate only in the vulgar tongue, 243; hold that the sacraments of the New Testament confer grace, and bring faith ex opere operato, 247, 250, 268, 278; but that those of the Old Testament did only shadow forth salvation, 248 ; say they are damned that receive not the sacraments after the manner of the church of Rome, 250; that none believe but such as are baptized, ib.; that infants are saved by baptism, ἐδ. ; that there be seven sacraments of the New Tes- tament, 2523; viz. two voluntary, and five necessary, 7b.; their pretended sacraments, of confirmation, 253-255; of penance, 255- 257; of orders, 258-260; some make seven orders instituted by Christ himself, 258 ; and call them seven sacraments, making thirteen sacraments in all, 259; some con-
fess that inferior orders are not grounded on Scripture, 260; say matrimony is a sa- crament, 7). ; enforce the celibacy of those in holy orders, 262, 272, 304, 306; do not allow marriage between spiritual kindred, 262, 306; say none are lawfully married except the ceremony be performed by a Popish priest, 7b.; and re-marry Protestants, ib.; their sacrament of extreme unction, 263, 264; baptize bells and babels, 266, 276; abuse the Lord’s Supper by using it magically and carrying it about for adora- tion, 267; say that the sermons of heretics must not be heard though they preach the truth, and that their prayers and sacra- ments are no better than the howling of wolves, 272; make the vow and profession of the monachal as good a token of Chris- tians as baptism, 276; say baptism serves to the putting away of original sin only, 278; say it doth much hurt to participate the Lord’s Supper among Protestants, 284; say only yenial sins are remitted by the Lord’s Supper, 285; that we must always doubt of the forgiveness of our sins, ib.; say the Lord’s Supper can benefit persons absent, and even the dead, if administered on their behalf, 7b.; their feast of Corpus Christi Day, 286, 291; their doctrine of transubstantiation, 286, 287, 289, 293; think it a pious custom to reserve the Eucharist, 290; carry the host about, 291; and wor- ship it, ib.; punish those who refuse to reverence it, ib. ; deny the cup to the peo- ple, and to the priests, when they say not mass, 295, 296; mix water with the wine, at its consecration, 296; some say Christ came not to saye women, 298; various errors of, respecting the Saviour, ib.; say sins are taken away by a bishop’s blessing, by absolution, &c., 299; their sacrifice of the mass, 299-301; incontinency of their clergy, 304, 305; have excommunicated dead bodies, vermin, flies, fishes, kings and emperors, 311; have ceremonies and tra- ditions repugnant to God’s word, 318, 319; their thoughts touching the cross and cross- ing, as expressed in a libel left in the parish church of Euborn, anno 1604, 320; say bishops and ministers not ordained by true catholic (i.e. Romish) bishops are thieves and murderers, and mere laymen, 333; say the king’s excellency of power is in respect of laymen and not of the clergy,
918
as they have the rule of men’s souls, 339; that kings must be subject to some prelate, ib.; that the clergy ought to be free from paying tribute, ib.; that priests are not subject to princes, ἐδ. ; that no man is to be subject to his temporal prince in matters of religion, ib. ; say the care of religion per- taineth not to kings, 342; that the em- peror of all the world, if he take upon him to prescribe laws of religion to the bishops, &e., shall be damned, except he repent, 345; titles and qualities ascribed by them to the pope, 347, 348; were discharged by the pope from their obedience and subjec- tion to Queen Elizabeth, 348; swear by saints or idols, 8357; say no man may take an oath to accuse a Catholic for his reli- gion, 358; that such as do so are damned, 359 ; say an oath taken for the furtherance of false religion is not binding, 359.
Pardons, Romish doctrine concerning, 219- 221.
Paris, council of, 205.
Paris, W., speaks of the sacrament of arch- bishopdom, 259.
Parker, archbishop, a principal contriver of uniformity in religion, and thereby of unity, 6.
Parkhurst, bishop, his commendation of Q. Elizabeth, 5, 6.
Paschalis, Pope, condemns the marriage of priests, 181.
Pasquil poets, 180.
Pater Noster, 220.
Patriarchs, 329.
Patripassians, heresy of the, 45, 57.
Paul II., Pope, incontinency of, 304.
Paul, St, books falsely ascribed to, 82; his sword and handkerchief worshipped by Papists, 225.
Paul III., pope, derived a revenue from pros- titutes at Rome, 181.
Paulicians, said the wicked are not to be ex- communicated, 309.
Pelagians, said that original sin comes by imitation, 94, 99; that concupiscence is no sin, 102; that naturally there is free-will in us unto the best things, 105; that they were free from sin, 135, 257; thought all sins to be equal, (wrong reference) 137; held that the number of the predestinate may increase or be diminished, 147 ; declare the doctrine of election to be dangerous, 155; that original sin is not pardoned in
INDEX.
infants at baptism, because they have no such sin, 277; that being once baptized we can no more be tempted, 277; denied bap- tism to infants, 280; said heretics are not to be excommunicate for their private and singular opinions, 809; enjoined commu- nity of goods, 353.
Penance, is no sacrament, as the Papists teach, 255-257.
Penry, 231, 345.
Pepuzians, taught private baptism by private persons, 236; held that women might be bishops, 240.
Perjury, permitted by certain heretics in time of persecution, 119.
Persians, worship a dragon, 37 ; trust in their Soldan, 38.
Peter, St, writings falsely ascribed to, 182; his chains canonized by the church of Rome, 225; was bishop of Antioch, 328.
Peter the Fuller, said that the Holy Trinity was crucified, 57.
Petilians, taught that the sacraments are holy only when administered by holy men, 270.
Petronil, St, invoked for the ague, 226.
Pharisees, held there is naturally free-will in man to the best things, 105; think that we are justified by external righteousness, 109, 116; suppose that God is pleased with lip- service, 120; desired their works to be seen of men, 124; think Scripture may be ex- pounded as men list, 195.
Philip, St, acts of, 82.
Philosophers, preferred their inventions to the Scriptures, 79.
Photinus, impugned the deity of the Holy Ghost, 70.
Phrygians, rely on their own dreams, &c., in- stead of the word of God, 158.
Pighius, says the Scriptures are obscure, 199.
Pilate, in condemning Christ, despised justi- fication by faith, 113.
Pius V., said that Rome “ Magis Gentilizare, quam Christianizare,’’ 182; baptized the duke of Alva’s standard, 266.
Pneumatomachons, a term applied to the Arian and Macedonian heretics, 45; impugn the Deity of the Holy Ghost, 70.
Pope, the, called Lord and God, 38, 348; called judge of the quick and dead, 68; proclaimed Antichrist at Rheims, 182, 347 ; said by the Papists to have the power to judge all men and matters, even the Scrip-
, ᾿ >
INDEX. 379
tures, 191, 348; to be the only true inter- preter of Scripture, 197; infallibility claimed for him, 202; claims authority to summon and confirm the decrees of councils, 205, 206; advanced above earthly princes by the council of Lateran, 209; his pardons, 219; his absolution, 256; hath no jurisdiction in this realm of England, 346; is an anti- christian bishop, ἐδ. is described in Scrip- ture to be very Antichrist, 347 ; is termed by the godly-learned, the basilisk of the church; neither the head nor the tail of the church, ib.; his jurisdiction hath been renounced by many of our kings and parliaments, i4.; and by all the purer churches, ib.; titles, &c., of, 347, 348; by his sovereign authority discharged all Pa- pists from their obedience to Queen Eliza- beth, 348.
Popes, the, some have been conjurors and sorcerers, 180; some heretics, 181; some worldly and profane, ib.; Genebrard’s testimony against them, 182; incontinency of, 304, 305.
Porters, popish, order of, 258.
Postellus, maintained that one mother Jane is the saviour of women, 58, 298; and that Christ redeemed only man, 298.
Prayer, a duty, 225; examples of, ib.; must in the congregation be in a tongue under- stood by the people, 241-243.
Praxeneans, heretical respecting the Trinity, 45.
Preaching, errors respecting, 230-234; the excellency and utility of, 323.
Predestination, see Hlection.
Predestinates, heretics so called, 156.
Presbyteries, private, first erected in Eng- land, 8.
Priests, popish office of, 259; the marriage of, 302-3053; incontinency of the Romish, 305.
Priesthood, pretended sacrament of, 259.
Prophets, books of the, and law, alone re- ceived by the Samarites, 81; rejected by the Appelleans, ib.; they were all married except Jeremy, 302.
Prophets, false, tanght that the ceremonial law is to continue, 89.
Priscillianists, said that man was the work- manship of the devil, 41; bring in other names of Deity beside the Trinity, 45; al- lowed perjury to escape persecution, 119, 357; condemned marriage, 306.
Protagoras, doubts whether there be a God, 37.
Purgatory, proved to be contrary to Scrip- ture, 212; denied by the Greek and re- formed churches, 213; errors of Montanists and Papists respecting, 214-218.
Puritans, allow subscription to the Articles, A.D. 1583, 10; their uncouth doctrine, 13; their divine conceits of their discipline, 15; their contempt for the articles of our reli- gion, 16; their books denounced as schis- matical and seditious by Queen Elizabeth, ib. ; opposed by learned men, 17; effects of their sabbatarian doctrine, 18; summary thereof, 193 their doctrine of the sabbath forbidden, 20 ; their testimony to the purity of our church’s doctrine, 21; petition King James, 22; in A.D. 1605 refuse to subscribe to some of the XX XIX. Articles and Book of Common Prayer, 25; the reasons of their refusal, 26; their late device to shun sub- scription, 28; think the advancement of Presbyterianism a testimony that they shall have part in future glory, 152; say them- selves are the church in England, 170; would have all ceremonies left in Christian liberty unto every man, 186, 317; think that private persons may summon assem- blies about church causes, 206 ; preach with- out authority, 231; their doctors may not minister the sacraments, 235; say that none may minister the sacraments who do not preach, ib., 271, 281; that the sacrament is not a sacrament if it be not joined to the word of God preached, ἐδ. ; their errors respecting excommunication, 310; find fault that excommunication is not exercised against kings and princes, 311; the Scotch presbytery excommunicated for May-games, &e., 311, 312; disturbances and divisions caused by them, 317 ; say the reading of the Scriptures without preaching cannot deliver one poor soul from destruction, 326; that reading without preaching is as evil as playing upon a stage, and worse too, ib. ; that without preaching the sabbath cannot be hallowed in the least measure, ib.; ab- hor archbishops, &e., 331; say that by bishops the liberty of the church is taken away, and that there should be equality cf ministers, &c., ib.; some detest parsons and vicars also, ib., 332; style themselves faithful and innocent ministers, 332; pre- tend that they affect not parity in the
980
church of God, ib.; say our bishops are not sent by God, 334; urge inferior minis- ters to seek at their classis a new approba- tion, which they term the Lord’s ordinance, ib.; say princes must be servants unto, and throw down their crowns before the church, &c., 340; say civil magistrates have no power to ordain ceremonies, &c., but only church-officers, 843, 344; say the people may reform the church, and must not tarry for the magistrate, 344; that parliament has power to reform the abuses of the church without the prince, 7b.; hence their manifold petitions to the parliament, 7b. ; extracts therefrom, zb., 345; their horrible imprecations, 357 ; will not take a lawful oath if it may injure their brethren, 359; or will not answer after they be sworn, ib.; say that promise is not to be kept when God’s honour and preaching of his word is hindered, 360; deny the validity of the canon law, 361.
Q. Quaternity of persons, erroneous statement
concerning, 44. Quintin, St, invoked for the cough, 220,
R.
Rabanus, maintained that magistrates were an human institution for the hurt of men, 346.
Regenerate, the, can alone do geod works, 106; may sin, 187; which is denied by some, 138.
Relics, popish errors respecting, 225-225,
Repentance, efficacy of, 139; unnecessary by the Romish doctrine of pardons, 220.
Resurrection, denied by some, 645; errors re- specting our Saviour’s, ib.
Rhemes, the council there under Hugh Capet proclaimed the Pope Antichrist, 182, 347; a council summoned there by Charles the Great, 204,
Rhemists, their views as to the authority of the church, and her pastors, 78, 79; call justification by faith the doctrine of Simon Magus,1i4; commend works of supereroga- tion, 130; say sins venial are taken away by the sacred ceremonies, 110, 7., 180; main- tain the infallibility of the church of Rome, 183; their statements respecting purgatory, 217 ; say the sermons of heretics, even when true, must not be heard, 272; and that
INDEX.
their prayers, &c., are no better than the howling of wolves, ib.; call the Protest- ants’ Supper of the Lord, “the cup of devils,” &c., 288, See also Papists.
Rhetorians, say that no sect ever erred, 161.
Richard 11., King, renounced the jurisdiction of the bishop of Rome, 347.
Ridley, bishop, 9; falsely blamed by the Familists for burning Joan of Kent for a heretic, 350.
Roche, St, popish prayer for his intercession, 228.
Roffensis (i.e. Bishop Fisher), supposes the torments of purgatory to be with fire and water, 216.
Rome, church of, her errors in life, 1793; in ceremonies, 180; in doctrine, ib., 182; claims infallibility, 182, 183; curses as here- tics those who do not worship images, 222, 223.
Rome, called Babylon by St Augustine, 181; and Jerome, 182; said by Pius V. “ Magis Gentilizare, quam Christianizare,” 182; bishop of (see Pope).
Ruffinus, held that God committed the go- vernment of the world to certain celestial powers, 42, n.
Ruffin, St, invoked for lunacy, 226.
Russians, deny the procession of the Holy Ghost from the Son, 74; hold that man is justified by faith and works, 114; believe that themselves only shall be saved, 153; boast how themselves with the Grecians are the only church of God, 168; debar men who haye been twice married from holy orders, 240 ; have a liturgy compound- ed of the Greek and Sclavonian language, 243; say all who die without baptism shall be damned, 278; say the Lord’s Supper can profit such as have no faith, as infants, 285.
Ss.
Sabbatarians, their doctrines, 19, 315; their books called in and forbidden, 20; say that the sabbath was not abrogated at the coming of Christ, 89; that the sabbath was ordained to preserve Adam from falling, &e., 97; say that the church hath no authority to sanctify any but the seventh day, 187, 815, 322; that every minister must preach every Sunday on pain of damnation, 283, 315; and that without such preaching the day cannot be hallowed in the least mea-
INDEX.
sure, 234, 271; say all must keep the sab- bath as they prescribe on pain of dam- nation, 319; hinder people from attending churches upon holydays falling on week- days, 322; say we should seek unto the prophets to teach us when we have them not at home, 327.
Sabbath, violated by Christ, according to the Jews, 133.
Sabellians, deny the Trinity, 202.
Sacraments, the due and true administration thereof a mark of the visible church, 174; may not be administered in the congrega- tion but by a lawful minister, 234-236; nor in a tongue not understood by the people, 241-243; are badges or tokens of our christian profession, 245, 246; are sure witnesses and effectual signs of grace and God’s good will towards us, 247, 248; by them God doth quicken, strengthen and confirm our faith in him, 248-250; are said by the Papists to give grace ex opere operato, 250, 268; yet faith is not necessarily tied to them, 249; the schoolmen’s explanation of, 250 ; special and extraordinary, ib.; as the tree of life to Adam, the rainbow to Noah, &c., 251; circumcision, &c., were sacraments to the Jews, ἐδ. ; two only gene- ral, ordinary, and ordained by Christ, 251 ; affirmed by the Papists to be seven in num- ber, 252; the pretended sacraments of con- firmation, 253; penance, 257; orders, 258 ; matrimony, 260; extreme unction, 263; are not to be abused but rightly used of us all, 264; are abused by various heretics, 265- 267 ; their recipients receive not always the thing signified, 267; some receive them not, and yet are partakers of the things signi- fied, ἐδ. ; the effect of, is not hindered by the badness of ministers, 269-272; of baptism, 274-281; of the Lord’s Supper, 281-286.
Sadducees, denied that there is any resurrec- tion, 64; received only the five books of Moses, 80; looked only for temporal bless- ings, 88; held that man has naturally free- will to the best things, 105.
Saints, relics of, 223-225; invocation of, 225- 229.
Salvation, eternal, not by the profession of every religion, 159; only by the name of Jesus Christ, 161; heresies respecting, 160, 162, 163.
Samarites, embraced the law only and the prophets, 81.
381
Samosatenians, thought that Christ was not the Son of God before his incarnation, 48; that the Holy Ghost is nothing but the mo- tion of God in his creatures, 72.
Samosatenus, impugned the deity of the Holy Ghost, 70.
Saravia, D., said the sacraments appertained only to the first planting of the church, 246.
Sathanasius’ creed, Athanasian creed so called by divers heretics, 93.
Saturninus, ascribed the creation of the world to angels, 40; said that Christ was man in appearance only, 51; that he was opposed to the God of the angels, 133; wrongly stated to have called himself the Christ, 162.
Saturnians, condemned marriage, 306.
Schwenkfeldians, think that our Saviour re- tained not both natures after his resurrec- tion, but is merely God, 64; that election is by immediate revelation, 152; object to written commentaries on the Scriptures, 196; contemn the sacraments as super- fluous, 251, 265.
Scythians, the Jobelea of, 202.
Scottish ministers, think that subjects may compel magistrates to obedience, 360.
Scriptures, holy, their sufficiency for salvation proved, 76; rejected and discredited by certain heretics, 77-793; traditions made equal to by some, 78, 79; canon of, 80; must be our direction, 157 ; the church hath power to interpret, 193; the analogy of faith must be respected in the exposition of, 195; errors respecting the interpreta- tion and expounding of, 193-197; the church is the witness and keeper of, 198; and may not enforce any thing contrary to, 201; adversaries to these truths, 199, 200, 202.
Sebastian, St, invoked for the plague, 226; prayer to, 227.
Seiti (Turkish priests), 120, 359.
Selneccerus, thought bishops might summon councils, 206.
Semi-Arians, affirmed the Holy Ghost to be but a mere creature, 70.
Sergius 1V., Pope, was an enchanter, 180.
Servetus, his error respecting the Trinity, 45; said that Christ was but a figure of the Son of God, 55; impugned the deity of the Holy Ghost, 70; thought that the Holy Ghost was God’s favour and virtue, 79;
382
misliked commentaries, 196; denied bap- tism to infants, 265, 280.
Seyerians, rejected the Old Testament, 80; think Scripture may be interpreted as men list, 195 ; used no wine in the Lord’s Sup- per, 295.
Severites, thought the human nature of Christ before his passion was devoid of human affections, 53; confounded the divine and human nature in Christ, 54; rejected the Acts of the Apostles, 84.
Significatists, think only bare signs are re- ceived in the Lord’s Supper, 289.
Silvanus, revolted from Christianity to Ture- ism, 162.
Simon Magus, said the world was created by angels, 40; denied the resurrection of any flesh, 64; assumed the style and title of the Holy Ghost, 71; termed his Helene the Holy Ghost, ib.; said by the Rhemists to have first taught justification by faith only, 114; boasted to be saved by himself, 162; received not the thing signified in bap- tism, 267.
Simonians, think the practice of virtue an in- tolerable yoke, 118.
Sin, original, 94-1035. errors respecting the remission of, 109-111, 124, 128, 180; actual, 133-142; what supposed to be punished in purgatory, 216, 218; works before justi- fication have the nature of, 127, 218; popish indulgence for, 220, 221; venial, supposed to be put away by extreme unc- tion, 264.
Siricius, Pope, condemned the marriage of priests, 181.
Sixtus IV., Pope, built male stews, 18].
Sleidan, says the Anabaptists burnt all books but the Scriptures, 326.
Sorbonists, 360.
Soto, Petrus a, on works of supererogation, 130; limits the church to bishops and pre- lates, 172; says that of the members and ministers of the church is required neither grace to judge of doctrine nor other inward virtue, 192; that the church is the inter- preter of Scripture, 7b.; that the Scriptures are obscure, 199; prefers tradition to the Scriptures, 200.
Spira, Francis, his error that some sins are so enormous that Christ’s blood cannot wash them away, 59, 142.
Stapleton, maintains that the church is to be believed whether it teacheth truth or
INDEX.
error, 78; denies that the true preaching of God’s word is a mark of the visible church, without universality, &c., 1763; says that the clergy only may judge of points of doc- trine, 192; says bishops and ministers not ordained by [Roman] catholic bishops are apostates, mere laymen, &c., 333.
Stella Didacus, ranks the refusal of ecclesias- tical tradition with refusal of the gospel, 79; says the church of Rome never erred, 182.
Stephen, St, Revelation of, 82.
St John De Lateran, great bell of, baptized by pope John XTIV., 266.
Stoics, maintain destiny, fate, and fortune, 41; the equality of all sins, 137.
Storch, Nicholas, believed in visions, 196. Stubs, Philip, holds that Christians are bound by some of the judicial laws of Moses, 90. Sub-deacons, one of the popish superior or-
ders, 259.
Subscription, required, 7, 11; refused by divers of the inferior ministers, 8; allowed by the (Presbyterian) ‘‘ brethren,” 10; called for a second time, 11, 14; advantageous to the church, ib.; “ woeful year of,’ 11; urged the third time, 22; not required of the laity, but only of ecclesiastical ministers, 24; required of women by the church at Franckford in Queen Mary’s days, 24; of noblemen in Scotland, ib.; of ecclesiastical persons only in France and Germany, ἐδ. ; refused in part by the (Presbyterian) “brethren,’’ 25; devices for shunning, 26, 28.
Supererogation, works of, condemned in Scripture, 129; subvert godliness, 131; errors respecting, 130, 131.
Supper of the Lord, errors in the adminis- tration of, 234, 285; abused by heretics, who administered it to the dead, 266; and by the Papists, 267; is a sign of the love that Christians ought to have among them- selves, 282, 283; is a sacrament of our re- demption by Christ’s death, and to them which receive it worthily, a partaking of the body and blood of Christ, 283-285 ; ‘the bread and wine therein be not changed into another substance, 285-287 ; to reserve, carry about, lift up, or worship the sacra- ment, is contrary to the ordinance of Christ, 290, 291; the wicked do not eat the body and blood of Christ in, 292, 293; the eup is not to be denied to lay people, 294-296.
INDEX.
Swermers, the Anabaptistical, condemn the outward ministry of the word and sacra- ments, 237 ; say the baptism of infants is of the devil, 280.
Sylvester, II. and I11., Popes, were enchant- ers, 180.
Symbolists, think nothing is received in the Lord’s Supper but bare signs, 289.
Synusiasts, called also Ubiquitaries, 289.
Syrians, worshipped a fish and pigeons, 37.
TS
Tapperus, Ruardus, teaches falsely respecting
original sin, 97.
Tartar, worships for God that living thing that he first meeteth in the morning, 38. Tatians, accepted only the Acts of the Apos- tles, 84; said that marriage was nothing else than fornication, 261; used no wine in
the Lord’s Supper, 295.
Tertullian, condemned second marriages, 262.
Testament, New, canon of, 83; heresies re- specting, 83-85.
Testament, Old, canon of, 80; not contrary to the New, 86; rejected by some, 87.
Thaddeus, gospel after, 82.
Theodorus, Mesechius, distinguished between Christ and the Word, 55.
Theodorus, Cyrenaicus, denied there was a God, 37.
Theodosius, the elder, summoned council of Constantinople, 204; the younger, sum- moned council of Ephesus, id.
Theopaschites, denied the human soul in Christ, 52; said that another suffered in the place of Christ, 57.
Theophylact, said that it is in man’s power to be elected, 150.
Thomas a Becket, 38, 111, 226, 227.
Thomas, St, acts of, &c., 82,
Thomists, their mode of expounding Scrip- ture, 197.
Timothy, was bishop of Ephesus, and all Asia, 328.
Titus, was bishop of Crete, 329.
Tours, Charles the Great summoned a coun- cil at, 204.
Traditions, ecclesiastical, considered to be of equal authority with holy Scripture by Papists, 78; and by the Muscovites, 79; by council of Trent, 79, 200, 209; are not necessarily to be like, or the same, in all places, 313-316; such as are allowed by lawful authority and not repugnant to the
988
word of God must be observed, 316-818 ; such as are repugnant to God’s word must be rejected, 318-321.
Transubstantiation, 285-287.
Trent, council of, made tradition equal to the holy Scriptures, 79, 200, 209; concerning works before justification, 128; works of supererogation, 130; invocation of crea- tures, 209; speech of the French ambassa- dor, and Cornelius bishop of Bitonto, at, 210; ratified the doctrine of purgatory, 214; decreed that relics should be wor- shipped, 224.
Trinity in unity, scripture proof of, 42; held by all churches, 43; heresies respecting, 43-45; said by Petrus Antiochenus to have been crucified, 57; denied by the Sabel- lians, 202; Popish images of, 223.
Tritheites, not only distinguish but divide the persons of the Trinity, 44; affirm the Holy Ghost to be inferior to the Father, 72.
Trithemius, abbot, makes the authority of the church equal to that of Scripture, 79.
Tropicks, affirmed the Holy Ghost to be but a mere creature, 70.
Turks, deny the Trinity, 43; say that Christ was a good man like Moses and Mahomet, 49 ; are in error respecting his passion, 58 ; say that the devils and ungodly in hell, who call upon God for mercy, shall be saved, 67; imagine the Holy Ghost to be a bare power and efficacy of God, 72; prefer their own imaginations above the Scriptures, 79; deface the New Testament, 85; think that justification is to be obtained by pilgrimages to Mecca, &c., 109; and by works without faith, 114; their priests count it a work meritorious to injure Christians by lies and forswearing, 120; say that all who live up- rightly shall be saved, of whatever religion they be, 160; the Alcoran of, 202; use the Arabian language in their rites, 242; deny our sacraments, 251,
U.
Ubiquitaries, German, say that Christ, as man, is wherever the Deity is, 65; believe his body is eaten corporally in the Eucharist, 289; and that by the wicked as well as the godly, 293; Lutheran and popish, ib.
Uniformity of doctrine, earnestly desired in all churches reformed by Cranmer and Calvin, 3; established in this kingdom under Edward VI.,4; interrupted by Mary’s
384
reign, 5; restored under Elizabeth, 6; the XX XIX. Articles unanimously allowed by the clergy, ib. ; archbishop Parker a prin- cipal contriver thereof, 6,8; testimony of Beza and Zanchius,7; disturbed by dis- putes about subscription, 8; and by the Jesuits, 10; Whitgift endeavours to pro- mote it by enforcing subscription, 11; maintained through Elizabeth’s reign, 21; furthered by James’ approval of the Consti- tutions and Canons Ecclesiastical, 22.
Uniformity, statute for, 7, 27.
Unity, &c., of God, proved, 85; errors re- specting, 37, 38.
V.
Vairus, Leonardus, erroneously quoted, as affirming that Christ was a common poi- soner, 133.
Valdesius, disliked commentaries, 196.
Valentine, St, invoked for the falling sick- ness, 226.
Valentinians, acknowledge many gods, 387, 44; said that Christ took not flesh of the Virgin Mary, 52; that his flesh was spiri- tual, &c., 52; received only St John’s gos- pel, 84; ascribed original sin to the devil, 99; allowed whoredom and uncleanness, 119; their errors respecting good works, 121, 162; feigned three degrees of men, 122; said that none shall be saved in soul and body together, 145; said that men be elected by nature, 149; held that all who lead a moral life shall be saved, 160.
Valla, Laur., denied man’s free-will to sin, 104.
Vaux, his error respecting the descent into hell, 62; says that to expect justification by faith is a breach of the first commandment, 114; speaks of seven sucraments, 259, 7.
INDEX.
Vigilantian bishops, would admit no unmar- ried man to holy orders, 261, 303.
Viguerius, says the church was before and is above the word, 175.
Vitels, Christopher, says that there are men as holy as Christ, 135; that the martyrs were stark fools, 163.
Vives, Ludovicus, doubts whether a Christian may bear arms, 961.
W.
Wafer-cakes, popish, 223, 286.
War, is not forbidden by the Christian reli- gion, 350-352.
Westphalus, blasphemed the holy martyrs, 163.
Whitgift, made archbishop of Canterbury, 11; requires subscription of all ministers in his province, ib.
Whoredom, allowed by some heretics, 118.
Wickliff, his dead body excommunicated by the Papists, 311.
Wigandus, rejected Epistles of John, I. and IL., and Jude, 84.
Winefrid, St, invoked for virginity, 226.
Women, not allowed to govern in Italy, Scot- land, France, 337; the sovereignty of, cen- sured by the Puritans, 338.
Works, (see Good works) before justifica- tion, 125-128; of supererogation, 128-131.
World, creation and preservation of, by God, 39; heresies respecting the creation of, 40, 41; and respecting its preservation, 41, 42.
Worldlings, carnally secure, hope to be saved without either faith or good works, 114.
Z.
Zanchius, in his book de Tribus Elohim, re- futes the new Arians, 93.
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