offreth it selfe by their ministery to the view of the whole world which afore did but peepe out at the Screene and what the things be which they of meane gifts doe see and our Fathers and the Martyrs Bishops and Preachers both in King Edwards dayes and afterwards knowne and acknowledged to be men of excellent parts either did not see at all or ouersee and what likewise the points of doctrine newly now reuealed their aternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may be preached at Rome and for defence whereof they ought to afford euen their very liues were they so many as the haires of euery of their heads is and be they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to bee illuminations of the spirit 13. For all their doings The vncouth doctrine of the factious Brethren and discourses to say the best of them are but to erect a new which they tearme a true ministery and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishops and their wil-willers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministery and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all ministers made equall the other also will neuer be brought to passe till Kings and Queenes doe subiect themselues vnto the Church and submit their scepters and throw downe their Crownes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbytery For as the Church is subiect vnto the ciuill magistrate in respect of his civill authority so must the Magistrate the King and Queene subiect themselues and be obedient to the iust and lawfull authority of the Church The ciuill magistrate is none officer at all of the Church For Church-officers be non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbytery is the Church and euery Congregation or Church should and must in it haue a Presbytery This is the Light which indeed the Martyrs neuer saw the Religion which our Brethren striue for the Truth which they may not preach not childish doctrine like the Bishops Articles but the wise Gospel the maine and materiall points of Religion now in the dayes last of all yea after the eighth Thorow breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods Word Next to teach one another and all their fauourers how they should be as ready and prepared euen for these matters to give other their liuings and to giue their liues were they as many as the haires of all their heads as Cranmer Ridly Latimer did and Parker Grindall and all other Preachers would and euery Christian man and woman should if they be called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe know and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written Word These and many moe too many here to be recapitulated such phantasies of theirs or phrensies rather this first subscription brought first to light and yet happy had it bin for Gods Church and people they had neuer bin broached Of the second Subscription vrged an 84. 15. Semblably the next subscription called for by the last Archb. your L. predecessor an 84. discouered euen the very thoughts and desires of those Brethren before but now stiled faithfull Brethren which haue and doe seeke for the Discipline reformation of the Church Many Treatises afore but now and diuers yeeres ensuing they flew about and abroad like Atomies 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 Gouernors Deacons and Widdowes no moe no fewer They say euery Church must be furnished with a Teacher and a Pastor as with two eyes with elders as with feet with Deacons as with hands Euery Congregation must haue eyes hands and feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feet Hands and Eyes The Doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditory nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or else he committeth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authority to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some Parish and vnder one Presbytery or other alwayes Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they wil neuer leaue suing for though there should be a thousand Parliaments in their dayes vntil either they obtaine it or bring the Lord in vengeance and blood against the State and the whole land for repelling the same The Brethrens diuine conceipts of their Discipline The discipline is Gods holy yoke Gods scepter the kingdome and throne of Christ Our controuersie say they whether Iesus Christ shall be King or no. Againe the end of all our trauell is to build vp the walles of Ierusalem and to set vp thē Throne of Iesus Christ our heauenly King in the midst thereof the aduancing whereof is a testimony vnto vs that we shall haue part in that glory which shall be reuealed hereafter So learne we now from their said bookes learned and demonstratiue discourses which the Fathers and our forefathers neuer saw nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduancement of the same an inuisible token of an elect childe 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 seeke not to
have it established and Presbyteries in euery parish to be aduanced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned The Brâ—renue and continue their base conceits of the publike Art of our religion in comparison of their new Gospell and all-seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shew vs the whole counsell of God And yet these faithfull Brethren either through forgetfulnesse or frailty or which I rather think forced thereunto by the power of truth doe plainely confesse that those very decrees of our Bishops and Articles of the Conuocation-house euen that little little part of the Gospell which the said Bishops and Martyrs brought to light and hath enlightned the whole Realme containeth the very fundamentall points of Christianitie Whereof I still gather that had their newly reuealed tearmed learned Discourses Doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore hearts with the desire thereof brandished and set out never bin divulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessity is this so impertinent vnneedfull the other 18. Octogesimus octavus mirabilis annus it was prophesied to be a wonderfull yeere long afore it came and wil neuer be forgotten now it is past An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes and writings Among the things for which the yeere 88. is famous one and not of least regard is that afore it expired these bookes of the Brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erronious tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Whereby so much as in that blessed Queene whose name with eternall honour shall be recorded these new fancies of the brethren were hissed and exploded out of this Christian kingdom and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that Peerelesse prince more strongly ratified and commended to her awefull and good subiects then afore 19. The zeale of learned and godly men hereupon was inflamed and their courage so increased as whereas afore this time but one or two or a very few the first whereof was your L. immediate Predecessor Most learned and worthy men set themselues against the Br. and the Presbyterian discipline whose memory be alway honourable among the Saints did encounter the Brethren and oppugned their fancies now an army of most valourous and resolute Champions and Challengers rose vp which then and piuers yeeres ensuing among whom as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince State put the new Doctors to the foile profligated the Elders set vpon the Presbytery and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethren wanted in strength and learning they had in wilynesse A Stratagem of the Br. though they lost much one way in the generall maine point of their discipline yet recouered they not a little aduantage another way by an odde and new deuice of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbyterie and new Discipline even at that very instant the Brethren knowing themselves too weake either to overthrow our holds and that which we hold Ann. 1595. or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gave out were impregnable suffering us to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odde corner and after a new fashion which we little thought of such was the cunning set upon us afresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselves to make them compleate their Sabbath speculations and Presbyterian that is more then either Kingly or Popely directions for the observation of the Lords Day This Stratagem of theirs was not observed then neither I feare me is regarded as it should be yet and yet did and since hath and doubtlesse in time to come if it be not timely seene unto with unsound opinions and paradoxes will so poyson many as the whole Church and Common-weale wil find the danger and inconvenience of them so plausibie are they to men either popularly religious or preposterously and injudiciously zealous Certain fruits and effects of the Sabb. doctrine published by consent of the Brethren 21. In this their sally as I said before they set not upon the Bishops their calling their Chancelors c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subvert but which are of great all and almost of the same antiquitie with Bishops divers of them and I had almost said as necessarie they ruinate and at one blow beate downe all times and daies by just authoritie destined to religious and holy uses besides the Lords Day saying plainly and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those uses but onely the Lords Day They build not Presbyteries expressedly though under hand if it be well marked they doe erect them in their exercises of the Sabbath but they set up a new Idol their Saint Sabbath earst in the dayes of Popish blindnesse S. Sunday in the midst and minds of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnesse liberty prophanenesse on the Holy dayes which is readily and greedily apprehended of all sorts of people euery where especially of their fauorites to the high dishonour of God decay of our deuotion hinderance of Christian knowledge and wisdome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enemies
the day of Iudgement Pope Iohn the 23. denies the soules immortality k B. Jewel def fol 6 5. i Gerson ser 1. Pasch And some worldly prophane and devilish Atheists For Sixtus 4. builded a Male stewes l Acts Mon. Paul 3. received a monethly pension for 45000. whores at Rome m D. Sparke against Id. Albine p. 399. Leo the 10. made a Fable of the Gospel of Christ n Smeton contra Hamilt p. 104. Hence it proceeded that Rome hath bin called Babylon both by S. Augustine o De civit Dei lib. 18. and Hierome p Praes lib. de Sp. S. and by Pope Pius 5. was said Magis Gentilizare quà m Christianizare rather to Gentilize or to be a City of Heathens rather then of Christians q Chr. Franck. praef ad Paradox St. Bernard said how the Romans in his time were hatefull unto heaven and earth yea and hurtfull unto both wicked against God rash against holy things and seditious among themselves r De consid ad Eugen. Genebrard himselfe an Antichristian Romanist writeth that 50 Popes successively and within the space of 150 yeeres departed from the vertue of their Elders and shewed themselves Abjurers of Christianity and Apostataes rather then Catholike Bishops a Chron. lib. 4. p. 817. The Pope was proclaimed Antichrist at Rhemes by the Councell there under Hugh Capet b Arnolph in Conâ— Rhem. inter opera Bernardi Errors and adversaries unto this truth What the Papists are then it appeareth whose doctrine as hath beene shewne is that the Church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other Churches as Antioch Alexandria Constantinople c. have erred sed nunquam ecclesia Romana but the Church of Rome never yet erred c Stella in Luâ—a 9. fol. 430. Id constanter negamus saith Costerus the Iesuite wee constantly denie that Christ his Vicars and Peters successors the Bishops of Rome have either taught heresies or can propound errors d Eâ—chirid controvers c. 3. de summo Pontif. p. 136. God preserveth the truth of Christian Religion in the Apostolike Sea of Rome e Test Rhem. an Matth. 23 2 and it is not possible that the Church meaning the Church of Rome can erre or hath erred at any time in any point say the Rhemists f Ibid. an mar p. 164. 20. Article Of the authority of the Church 1 The Church hath power to decree Rites or Ceremonies 2 and authority in controversies of faith And yet it is not lawfull for the Church 3 to ordain any thing that is contrary to Gods Word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another Wherefore although 6 the Church be a witnes and a keeper of holy Writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeved for necessity of salvation The Propositions 1. The Church hath power to decree rites or ceremonies 2. The Church may not ordaine 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 Analogie of faith must be respected in the exposition of the Scripture 6. The Church is the witnesse and keeper of Gods written Word 7. The Church may not enforce any thing to be beleeved as necessary unto salvation that is either contrary or besides the Word of God 1. Proposition The Church hath power to decree rites or ceremonies The proofe from Gods Word THE Churches authority to decree rites or ceremonies is warranted in the Word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the Church men should not be covered a 1 Cor. 11.4 7 14 c. Women should keepe silence b 1 Cor. 14.34 and be covered c 1 Cor. 11.5 A knowne tongue understood of the common auditorie should be used d 1 Cor. 1.24 with other things e 1 Cor. 22.2 3 4. Next by the generall and binding commandement of God himselfe who at all times will have every thing in the Church to bee done unto edifying f 1 Cor. 14.26 honesty and by order g Ibid. v. 40. as being not the author of confusion but of peace h Ibid. v. 33. All Protestant Churches confesse the same i Confes Helv. 1. ar 13. 2. c. 22 23 24. Basil ar 10. Bohem. c. 15.17 Gal. ar 32. Belg. ar 32. Aug. ar 4.57.15 Saxon. ar 20. Suev c. 8.14 Wittemb c. 27.31 Errors and adversaries unto this truth This power being given by the supreme Authority unto the Church they doe greatly offend which doe condemne either generally all d R H. on Psal 122. or particularly some rites and ceremonies orderly and lawfully established of the former sort are e Such a one was that Scottish Minister which said unto the head of K. Iames how he would hold conformitie with his Majesties ordinances for matters of doctrine but for matters of ceremony they were to be left in Christian liberty unto every man This D. Barlow reporteth in the summe of the Confer p. 21. 1. The Family of Love who say of themselves how they are a free people a H N. Sp. land c. 31. ss 6. in bondage unto no creature nor to any created thing b Ibid. cap. 40. sect 7. they have no severall dissenting or variable religions or ceremoniesc. 2. The Brownists who teach that every Christian is to joyne himselfe unto that people among whom the Lords worship is free and not bound or withholden with any jurisdiction of this world 3. The Puritants whereof some would have all matters of ceremonies to be left in Christian liberty unto every man Others would have both temples to bee left without Service Sermons and Sacraments and Princes to â—e scarred with the feare of uproares and sedition and all because they would be freed from the obedience unto ceremonies not impious of themselves imposed by the Church the Father of these men was Illyricus of whom Melancton writeth f Ep. ad Pium. Lect. p. 455. Of the latter kinde be 1. The Family of Love againe who utterly dislike our Churches or Temples also our Liturgies and formes of serving our God and finally our designed times of meeting together for the worship of God Our Churches they blasphemously terme common houses and so we terme Brothel-houses or the stewes g H. N. Speland c. 5. l 5. Our Lyturgies and manner of serving of God they call foolishnesse of taken on services h Ibid. false seducing Gods services i H N exhor c. 15. sect 2 3. of no man to be ordained k Ib. cap. 16. sect 14. nor to be obeyed or used when they are established l
had afore beene baptized h So in Netherland were children rebaptized when the Duke of Alva there tyrannized Trag. hist of Antwerp The like Rebaptization was used by the Papists at Tholouse Towers and other Cities in France especially an 1561. See the Chr. of France The private Baptisme by private persons was also taught long since by the Marcionites and Pepuzians i D. Aug. ad Qâ—od vult c 27. Epiphan haeres 42. 4. Proposition There is a lawfull ministery in the Church The proofe from Gods Word GOd for the gathering or erecting to himselfe a Church out of mankinde and for the well governing of the same from time to time hath used yea and also doth and to the end of the world will use the ministery of men lawfully called thereunto by men A truth evident in the holy Scripture Iesus said unto his Apostles Goe and teach all Nations baptizing them c. and loe I am with you alway unto the end of the world a Matt. 28.20 Christ gave some to be Apostles and some Prophets and some Evangelists and some Pastors and teachers for the gathering together of the Saints for the worke of the ministery and for the edification of the body of Christ till we all meete together in the unitie of faith and knowledge of the Sonne of God unto a perfect man b Eph. 4.11 12 13. A truth also approoved by the Church c Conf. Helv. 1. ar 15. 2 c. 18. Boh. c. 8.9.14 Gal. ar 25.29 30 31. Bel. ar 30.31 Aug. ar 7. Sax. ar 11. Wittem ar 20. Sue ar 13.15 Adversaries unto this truth Oppugners of this truth are First the Anabaptisticall Swarmers who both tearme all Ecclesiasticall men The Devils ministers and also as very wicked doe utterly condemne the outward ministery of the Word and Sacraments a Althemar conciliat Loc. pugnan lo. 191. And next the Brownists b S.H. on Psal 122. who divulge that in these dayes No Ministers have the calling sending or authoritie pertaining to a Minister and that It will hardly be found in all the world that any Minister is or shall be lawfully called c Bar. diseo p. 104. such also be the Barrowists which say there is no ministery of the Gospel in all Europe 5. Proposition They are lawfull Ministers which be ordained by men lawfully appointed for the calling and sending forth of Ministers The proofe from Gods Word SAint Paul in the beginning of his Epistle unto the Galatians giveth us to observe the divers sending forth of men into the holy ministery whereof Some are sent immediately from God himself So sent was by God the Father both Iesus Christ a Joh. 10.21 and Iohn Baptist b John 1.6 by God the Sonne in his state mortall the twelve Apostles c Matt. 10.15 in his state immortall and glorious Saint Paul d Acts 9.15 This calling is speciall and extraordinary and the men so called were adorned with the gift of miracles commonly as were Iesus Christ and the Apostles but not alwayes for Iohn Baptist wrought none And they were also enjoyned for the most part as the Apostles to preach throughout the world e Matt. 28.20 howbeit our Saviour was limited f Matt. 15.14 Some againe were sent of men as they be who are sent of men not authorized thereunto by the Word of God and that to the disturbance of the peace of the Church sent in the Apostles time were the false apostles in our dayes be the Anabaptists Family Elders and law despising Brownists And some lastly are by men sent so in the Primitive Church by the Apostles were Pastors and Elders ordained g Acts 14.23 1 Tim. 4.14 who by the same authoritie ordained other Pastors and Teachers h 1 Tim. 22.5 Whence it is that the Church as it hath bin so it shall till the end of the world be provided for They who are thus called have power either to worke miracles as the Apostles had or to preach and minister the Sacraments where they will as the Apostles might but they are tyed every man to his charge which they must faithfully attend upon except urgent occasion doe enforce the contrary The calling of these men is tearmed a generall calling and it is the ordinary and in these dayes the lawfull calling allowed by the Word of God So testifie with us the true Churches else-where in the world l Conf. Helv. 1 ar 17. 2. c. 18. Boh. c. 9. Gal. ar 21. Bol. ar 31. Aug. ar 14. Wit ar 21. Suc. ar 13. The adversaries unto this truth This truth hath many waies bin resisted For there be which thinke how in these daies there is no calling but the extraordinary or immediate calling from God and not by men as the Anabaptists Familists and Brownists of whom afore The Papists albeit they allow the assertion yet take they all Ministers to be Wolves Hirelings Lay-men and Intruders who are not sacrificing Priests anointed by some Antichristian Bishop of the Romish synagogue a Concil Trid. sess 7. can 7. Either all or the most part of the Ministers of England saith Howlet b Howl 7. reas be meere Lay-men and no Priests and consequently have no authoritie in these things It is evident c. because they are not ordained by such a Bishop and Priest as the Catholike Church hath put in authoritie 6. Proposition Before Ministers are to be ordained they are to be chosen and called The proofe from Gods Word THough it be in the power of them which have authoritie in the Church to appoint Ministers for Gods people yet may they admit neither whom they will nor as they will themselves But they are both deliberately to chuse and orderly to call such as they have chosen This made the Apostles and Elders in the Primitive Church straightly to charge that suddenly hands should be laid on no man a 1 Tim. 5.22 To make a speciall choice of twaine whereof one was to be elected into the place of Iudas b Acts 1.23 By election to ordain Elders in every Church and by prayer and fasting to commend them to the Lord c Acts 14.23 and by laying on of hands to consecrate them d 1 Tim 4.14 To describe who were to be chosen and called For they are to be Men not Boyes nor Women e 1 Tim. 2.12 Men of good behaviour nor incontinent nor given to wine nor strikers nor covetous f 1 Tim. 3.2 nor proud g 1 Pet. 5.3 nor froward nor irefull h Tit. 17. nor givers of offence i 2 Cor. 6.3 finally men of speciall gifts apt to teach k 1 Tim 3. â— able to exhort l Titus 1.9 wise to divide the Word of God aright m 2 Tim. 2.15 bold to reprove n 1 Tim. 5.20 Titus 1.9 willing to take paines o Matth. 9.38 2 Tim. 4.2 watchfull to oversee p Acts 20.28 patient
g Soiter de Vinda de bello Pa. l. 2 For my part I cannot but magnifie the goodnesse of God for all good meanes to bring us unto Faith and so unto salvation but especially for the written labours of holy and learned men whose doings in all ages not onely have beene approved but also used and read many of them in the most sacred assemblies So In the Primitive Church was publikely read the Epistle to the Laodiceans in the Church of the Colossians h D. Chrys Muscul in ad Col. 4. the Epistle of Clemens unto the Corinthians i Eus l 4. c. 23. Hermes his Pastor k Idem l. 3. c. 3. and the Homilies of the Fathers l T.C. 2. rep p. 110. In the reformed Church in Flanders m D. Sutclif an to the Petit c. 1. p. 23. and France n Editae suâ—t igitur â—aÌ„ pridâ—m Gallicae istae conciones Calvini in Iobum c. Nâ— que id vero temeâ—e factum fuisse res ipsa mox ostendit maximo cum remotissimâ—rum etiam Gallicaâ—um Ecclâ—siarum fructu quibus usque adeo privatim publice placuerunt ut pluâ—mis in locis quibus quotidiani Pastores decrant pastorum Cice fuerint B. â— 2. praef Câ—nâ—â—onum l. Calâ—n Iobum read are Mr. Calvins Sermons upon Iob and in the Italian French Dutch and Scottish Churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation o Smâ—ton contra Hamilton p. 106. The errors and adversaries unto this truth Deceived then and out of the way of truth are they which of preaching by the mouth conceive either too basely or too highly too basely as do the Anabaptists Family of Love they affirming there ought to be no preaching at all a Wilkins against the Fa of Love p. 7â— and that Preachers are not sent of God neither do preach Gods word but the dead letter of the Scripture these b Bullin conâ— An. bap with the said Anabaptists terming them letter-Doctors c H. N lamen Roâ—plaint preaching the letter and imagination of their owne knowledge but not the Word of the living God d Idem 1. exhor 16.18 Too highly as doe the Puritanes of all sorts For say they except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction e T.C. 1. rep p. 17.3 Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing upon estage and worse too f 1 Admon to the Parliam Without preaching of the Word viz. by the lively voyce of a Minister and without the booke the Sabbath cannot be hallowed either of a Minister or people in the least measure which the Lord requireth of us g D.B. Sab. do 2. B. p. 277. Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire h Sleidan coml 10. Of the latter be the Brownists Disciplinarians and Sabbacarians The Brownists doe say that no Apocrypha must bee brought into the Christian assemblies i Gifford against the Br. 15. so the Disciplinarians Ministers ought not to reade openly in the congregation any writings but onely the Canonicall Scriprures k Fruct ser on Rom. 12 p. 60. they complaine that humane writings are brought into the Church l Def. of the god Min. p. 116. they cry out Remooue Homilies m 1. Admon 1â— Parliam and they supplicate vnto King Iames that the Canonicall Scriptures onely may bee read in the Church n The Petit of the thousand And so but much more bitterly and erroneously the Sabbatarians wee damne our selues say they if wee goe not from those Ministers and Churches where the Scriptures and Homilies onely bee read and seeke not vnto the Prophets when and so often as we have them not at home o D. B. Sab. doc 2. booke p. 173. 36. Article Of Consecration of Bishops and Ministers The looke of Consecration 1 of Archbishops and Bishops and ordering of Priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authority of Parliament doth containe all things necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or ungodly And therefore 2 whosoever are consecrated or ordered according to the rites of that booke since the second yeere of the aforesaid King Edward unto this time or hereafter shall be consecrated or ordered according to the same rites wee Decree all such to be rightly and orderly and lawfully consecrated and ordered The Proposition 1. It is agreeable to the Word of God and practice of the Primitive Church that there should bee Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers 2. Whosoever be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreeable to the Word of God and practice of the Primitive Church that there should be Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers The proofe from Gods Word ALbeit the termes and titles of Archbishops we find not yet the superiority which they enjoy and authority which the Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall Ministers is grounded upon the Word of God For we find that In the Apostles dayes how themselves both were in dignity above the Evangelists and the seventy Disciples and for authority both in and over the Church as twelve Patriarkes saith Beza a Bez in Acta Apost 1.2 and also established an Ecclesiasticall Hierarchy Hence came it that Bishop was of Ierusalem Iames b D Christ in Act. hom 3. Of Antioch Peter c D. Hier. in Gal. of the Asian Churches Iohn d â—us of Alexandria Marke e D. Hier ad Eugr. of Ephesus f D. Hier. in 2. Tim. 5. yea and all Asia g Theo. arg in ep sâ— ad Tit. Timothy of all Creete Titush of Philippos Epaphroditus i Theo. in epi. ad Phil. of Corinth and Achaia Apollos of Athens Dionysius of France Crescens k Eus lib. 2. of Britaine Aristobulus l Doroth. in Apost synop In the purer times succeeding the Apostles so approved was the administration of the Church affaires by these kinde of men as
They ordained Patriarches and Corepiscopi m Heming syntag tit de guber Ec. They ratified the degrees of Ecclesiasticall superemency at the first and most famous Councell at Nice n Beza epist 1. They glorified much and greatly that they had received the Apostles doctrine by a succession of Bishops o D. Ire 13. c 3. that they were the successors in the Apostles doctrine of the godly Bishops p Sadel de leg voc p. 20. and that Bishops succeeded in the roome of Apostles q D. Aug. in Psal 44. Their godly monuments and worthy labours and bookes yet extant doe shew that Bishop was of Lions Irenaeus of Antioch Ignatius of Carthage Cyprian of Ierusalem Cyrill of Alexandria Athanasius Basil of Cesarea of all Thracia Asia and Pontus Chrysostome Hilary of Potiers Augustine of Hippo Ambrose of Millane all of these most notable instruments for the advancement of Gods honour and glory in their dayes Finally From the Apostles dayes hitherto there never wanted a succession of Bishops neither in the East nor Westerne Churches albeit there have bin from time to time both Marprelates and Mockprelates to supplant their states and Illprelates abusing their functions and places to the discredit of their calling and profession So prudent hath the Almighty beene 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 evill minds 1. Of the Anabaptists who condemne all superiority among men saying that every man should be equall for calling and that there should be no difference of persons among Christians a Slâ— dan. com lib. 5. 2. Of the old heretikes viz the Contobaptites which allowed of no Bishops b Nâ—â— ph lib. 18 c. 49. The Acâ—phalians who would not be at the command or yeeld obedience unto the Bishops c Mag. ecelâ—s Fist â—â—n 71 c. 5. Nâ—ceph The Aerians that equall Bishops and Priests making them all one d August de â—â—â—cres cap. 53. The Apostolikes which condemned Prelacie e D. Bernard 〈◊〉 â—an ser 66. 3. Of the late Schismatikes namely The Iesuites who cannot brook Episcopall preeminence f Declar moâ—am ca. 20. and in their high Court of Reformation have made a Law for the utter abrogation of all Episcopall jurisdictions g Quodlibets 〈◊〉 â—â—2 The Disciplinarians or Puricanes among our selves For They abhorre and altogether doe loath the callings of Archbishops Bishops c. as the author of the Fruitfull Sermon doth Fâ—uit ser on Rom. 12. p. 37. and say that by the prelaticall Discipline the liberty of the Church is taken away Assâ— polit â— 29. and that in stead of Archbishops and Bishops an equality must be made of Ministers Admon to 〈◊〉 Bar. They terme the differences of Ministers a proud ambitious superiority of one Minister above another Dâ—sco of D. Ban. ser p 37. and Archbishops and Bishops they call the supposed Governours of the Church of England m Demon. of Dis epist ded Some of them will not have Bishops to be obeyed either when they cite or when they inhibit or when they excommunicate n Mar. thes 49.82 83. Some of them have not only Archbishops and Bishops but also Parsons and Vicars in detestation For Miles Monopodios numbreth Parsons and Vicars among the hundred points of Popery yet remaining in out Church o Sold of Bar. in the end Others say that birds of the same feather viz. Archbishops and Bishops are Parsons and Vicars p 1. Admon to the Parliam Barrow publisheth that Parsonages and Vicarages bee in name office and function as Popish and Antichristian as any of the other q Bar. disco p. 54. It is therefore an egregious untruth that Puritanes or which is equivalent The good men the faithfull and Innocent Ministers for so doe they stile themselves effect not any popularity or parity in the Church of God as some of them would make his Majestie beleeve r Burges L. to K. James before his Apo. 2. Proposition Whosoever be or shall be confirmed or ordered according to the rites of the booke 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 booke 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 tryed or examined by imposition of hands needfull and seasonable prayers they be consecrated and ordained and all this is performed by those persons that is by Bishops to whom the ordination and consecration of Bishops and Ministers was alwayes principally committed a D. Fulke against the Rhom fol. 39. and also after the same forme and fashion corruptions being afore taken away and remooved as Bishops and Priests afore the raigne of K. Edward the sixt formerly were Errors and adversaries unto this truth Well therefore may they disgorge their stomacks but trouble our consciences they shall never which condemne or deprave our callings as doe 1. The Family of Love which dislike and labour to make contemptible the outward admission of Ministers a H. N. evan c. 13. sect 2. â— 2. The Papists who say their pleasure of the Bishops and Ministers of the Church of England and of other reformed Churches None is to be admitted for a Bishop say they which is not ordained by imposition of three or foure Romish Catholike Bishops at the least of which none are to be found among the Protestants b 〈◊〉 7. rea Whosoever taketh upon him to preach to minister Sacraments c. and is not ordered by a true Catholike that is a Popish Bishop to be a Curate of soules Parson Bishop c. he is a theefe and a murderer c 〈◊〉 Rhom aâ— Iohn 10.1 Our Bishops and Ministers they are not come in by the doore saith Stapleton they have stolne in like theeves d Staple sort â— part c. 8. p. 14. they be unordered Apostates e Aâ—â— 10 the excâ—ut c. 3 p 41. pretended f â—â—â—d c. 7. p. 148 and sacrilegious Ministers g Ib. c 9. p. 211. Intiuders h Ib c. 8. p. 211. Meere lay-men and not Priests because first they have received none other Orders and next they are not ordained by such a Bishop and Priest as the Catholike Romane Church hath put in authoritie i Howl 7.10 â—â— 3. The Puritanes For they write that The Bishops of our Church have none ordinary calling of God and function in the Scriptures for to exercise k T â— des p. 21 sect 1. they are not sent of God They be not the Ministers of Iesus Christ by whom he will advance his Gospell l â—â—al of the stâ—te praef Inferior ministers they are not say they according to Gods
l Turon l. 8. c. 10 at Paris and Orleance by the direction and appointment of Childebâ—rt m Magdeburg eccl hist Con. 6. cap. 9. were kept and holden And never yet had there bin a Councell either Generall or nationall or whatsoever I onely except the councels held by the Apostles and Apostolicall men in a troublesome state and time of the Church there being then no Christian Princes and Emperors to countenance the truth neither begun or ended to the glory of God but it hath bin I say not called onely but confirmed also by some godly Emperour King or Queene This in effect is granted by all reformed Churches n Conf. Helv. l. ar 26. 2. c. 30 Bohe c. 16. Belg. ar 36. Saxon. ar 23. Wittemb c. 35. Suevica in perorat The errors and adversaries unto this truth This assertion hath beene oppugned and that diversly both by the Papists and Puritanes For the Papists they say Emperours and Kings be the Pope his Summoners but of themselves are no absolute and powerfull commanders and callers of Councels a Hard. confut par 5. cap. 6. sect 3. There ought no Councell to be kept without the determinate consent of the Bishop of Rome b Harding No Councell ever yet had firme and lawfull authority which was not confirmed by the Bishop of Rome c Duraeus con Whitak lib. 2. Cardil in def Concil Triden disp 1. The Popes of Rome and not Christian Princes have the authority and power of making lawes ecclesiasticall and of calling Councels d Test Rhem. an Matth. 16. And the Puritanes doe think that private persons without the leave or privity of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this mind was Beza e Per placet autem mihi quod de conventu absque ulla principum aut civitatum authoritate privatim instituendo scribis Beza epi. 68. p. 292. and be the disciplinaries both of South f Witnesse their Classicall assemblies at Commencements Faires c. See Discipline grounds and North Britaine g The approbation or disallowance of a generall assembly hath beene and should be a matter and cause spirituall and alwayes cognosced and judged by the Church as Iudges competent within this Realme say certaine Scottish Ministers in their letter unto the Lords of the Kings privie Councel in Scotland which letter is printed in the said Lords declaration c. published an 1606. and printed by Robert Barker Others adversaries to both Puritanes and Papists are of mind that were the Pope a good man as hee is nothing lesse hee might and hee being wicked other good Bishops though subject unto Kings and Emperours may summon Councels at their discretion An error of Scelneccerus h Analyct pag. 35. The Muscovites have a fancie that since the seventh generall Councell that was neither Prince nor Pope nor any other men else have power to call a generall Councell i Surius comment an 150 1. pag. 30. 2. Proposition Generall Councels may erre The proofe from Gods Word GEnerall Councels consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely evill continually a Gen. 6.5 even from his youth b Gen. 9.21 but God onely is true and all men are c Psal 116.11 yea and every man is a lyer d Rom. 3.4 Next of men differing in yeares riches learning judgement calling and authority whereby distractions of opinions often doe arise Thirdly of many men whereof the wicked be for number commonly the major part and the better in outward countenance of the world Lastly of men not all nor alwaies either grounded with Gods holy Spirit and Word or gathered together in the Name of Christ none of found judgement in Religion doe doubt but they may erre If Paphnutius had beene absent at Nice that Councell had erred e Sozom. lib. 1. c. 33. If Hierome had been away at Calcedon that Councell had erred f B. Iewel dec fol. 58. At any time if some be beleeved be the Pope of Rome not present at such meetings either per se or per Legatum by himselfe or his Legate no Councell but must erre g Rosien contra Luther Therefore Councels may erre That which one Councell doth establish another will disanull They will not wee must think revoke that which is well decreed Therefore Councels may erre h Test Rhem. an Ioh. 16.13 The adversaries unto this truth Therefore erre doe the Papists which say that the holy Spirit is director to all Councels and That Councels cannot erre 3. Proposition Generall Councels have erred even in things pertaining unto GOD. The proofe from Gods Word COuncels both generall and particular have erred and that in matters of Faith a Conf. Wittemb cap. 33. For in the holy Scriptures we finde that it was ordained if any man did confesse that Iesus was the Christ hee should be excommunicate b Iohn 9.22 12.42 which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine c John 12.47 A councell consulted how they might take Iesus by subtilty and kill him d Math. 26 3 4 e Marke 14.53 55. A councell sought for false witnesse to put him to death By a councell Iesus was bound led away and delivered unto Pilate f Mark 15 1. A councell judged our Saviour Christ to be both a deceiver g Math. 27.63 and a blasphemer h Luke 21 71. A councell corrupted the Souldiers and willed them to tell a lye i Mat. 28.12 13 A councell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus k Acts 4 5 6.18 A councell both caused thr Apostles to be beaten and commanded them also that they should not preach in the name of Iesus l Acts 5.40 In ancient writers of credit we may reade how contrary to Gods Word by councels Arrianisme hath beene confirmed as by the councell of Ariminum m D. Hieron in vita Damasi Papae By councels the traditions and bookes of foolish men have beene made of equall authority with the Word of God as by the Councell of Trent n Ses 4. decr 1. By councels hath beene established both the adoration of images as by the second councell of Nice and the Invocation of creatures as by the Tridentine councell o Brev. Rom. ex decr S. â— Concil Trid. â—â—â—icuâ— edit 5. By councels the authority of Princes hath bin impaired and the Pope and Clergie advanced above all earthly Princes as by the Councell of Lateran p Concil Later c. 5. apud Innocent The consideration of the premises and the like mooved S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant q Hilar. epist ad Const
Word either proved elected called ordained 1. Admon 10 â— c Parâ—iam Hence the Church of England wanteth say they her Pastors and Teachers n Fr ct scr on Rom. 12. p. 36. and hence they urge divers afore ordained to seeke at their Classis a new approbation which they tearme the Lords ordinance o Eng. Scotti 3. B. c. 14. p. 113. and to take new callings from classicall ministers renouncing their calling from Bishops p Ibid. 37. Article Of the Civill Magistrate 1 The Kings Majestie hath the chiefe power in this Realme of England other his dominions â— unto whom the chiefe government of all Estates of this Realme whether they be Ecclesiasticall or Civill in all causes doth appertaine and is not nor ought to be subject to any forraine jurisdiction where wee attribute to the Kings Majestie the chiefe government by which titles we understand the minds of some slanderous folkes to be offended 3 we give not to our Prince the ministring either of Gods Word or of the Sacraments the which thing the Injunctions also sometime set forth by Elizabeth our late Queene doe most plainely testifie but that onely prerogative which we see to have beene given alwayes to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the civill sword the stubborne and evill doers 5 The Bishop of Rome hath no jurisdiction in this Realme of England 6 The Lawes of the Realme may punish Christian men with death for hainous and grievous offences 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in the warres The Propositions 1. The Kings Majestie hath the chiefe power in this Realme of England and other his Dominions 2. The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill in all causes within his Dominions 3. His Highnesse may not execute the Ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions unto all estates both Ecclesiasticall and temporall 4. The King by his authority is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no jurisdiction in this Realme of England nor of the other of the Kings Dominions 6. By the lawes of this Realme Christian men for hainous and grievous offences may be put to death 7. It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in warres 1. Proposition The Kings Majestie hath the chiefe power in this Realme of England and other his Dominions The proofe from Gods Word DIvers and sundry be the formes of Common-weales and Magistracie For some where many and they of the inferiour people beare the sway as in a Democraty some where a few and that of choice and the best men doe governe as in an Aristocraty and some where one man or woman hath the preeminence as in a Monarchie such is the government of this Kingdome Notwithstanding whatsoever the government is either Democraticall Aristocraticall or Monarchciall Gods Word doth teach us that There is no power but of God the powers that be are ordained of God and that whosoever resisteth the power resisteth the ordinance of God a Rom. 13.1 â— We must be subject to the principalities and powers and obedient and ready to every good work b Tit. 3.1 Wee must submit our selves unto all manner of ordinance of man for the Lords sake c 1 Pet. 2.15 Wee mest pray for Kings and for all that be in authoritie d 1 Tim. 2.1 Finally wee must give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare and honour to whom honour is due e Rom. 13.7 But of the Monarchciall government speciall mention is made in the writings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall be thy nources saith Esay f Esa 43.23 The Apostle Peter calleth the King the superiour or him that hath the chiefe power as our King Iames hath in his Dominions g 1 Pet. 2.13 All Churches Protestant and reformed subscribe unto this doctrine h Conf. Helv. 1. ar 26. 2. c. 30 Basi ar 7. Boh. c. 16. in the Concil Belg. ar 36. Aug ar 16. 17. Sax. ar 23. Suc. in petor as both Apostolicall and Orthodoxall The Errors and adversaries unto this truth These Churches with us and wee with them utterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despise government and speake evill of them which are in authority a Epi. of Iu. 8. Of the Manichies b D. August contra Faust l. 22. c 74. Fratricellians c W. Tho. disc of Italy p. 59 Flagelliferies d Pratcol haeres de Flageâ— Anabaptists e Alth. Conc. Io. pag. Io. 191. and Family of Love f H. N calleth a King The scum of ignorance Spir. land c. 6. sect 5 all which raile upon and condemne Magistracie Of them who allow not of the government by women but utterly detest the same such were they in Italy which said Interitus mundi est à muliere regi g W. Th. descr of Italy pag. 129. â— Againe speaking unto women Abundè magna civitas vobis sit domus publicum neque noscatis neque vos noscat h Lud. Vives de insti fâ—m Chr. lib. such in France who thinke how the Law of God and nature is violated where a woman is suffered to raigne and governe i Nec solum nâ—turae jura convelluntur sed etiam omnium gentium quae nunquam faeminas regnare permiseâ—unt c. Bodin meth hist c. 6. p. 257. such in Scotland or Scottish men rather from Geneva which wrote that A womans government is a monstriferous Empire most detestable and damnable k Against the regim of women Blast praef Againe I am assured that God hath revealed to some in this age that it is more then a monster in nature that a woman shall raigne and have Empire above man c l Ibid. And little differing from these men are they in England which tearmed The Harborough for faithfull subjects a carnall and unlearned booke smelling altogether of earth without time and without reason for defending the regiment of women over men when it falleth unto them by inheritance to governe to be lawfull and good m Martin Marprel epist of D. Bridges Hee which so censureth the said Harborough was the Mar-prelate and this his Censure declareth that he was the Mar-prince aswell as the Mar-prelate 2. Proposition The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill in all causes within his Dominions The proofe from Gods Word VVE ascribe that unto our King by this assertion which is
3. and 6. by King Richard the 2. by King Henry the 4. 6. and 8. by Queene Elizabeth and by our most Noble King Iames. His pride and intolerable supremacie over all Christian people is renounced and condemned as well by the mouthes as writings of all the purer Churches i Conf Helv. 1 ar 18 2. c. 17 18. Bohe. c. 8.9 Belg. ar 28.32 Wittem ar 31. August de Abus ar 7. and that deservedly The Errors and adversaries unto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abel for governing the Arke Noah for Patriarch-ship Abraham for order Melchisedech for dignity Aaron for authority Moses for justice Samuel for zeale Elias for humility David for power Peter for his unction Christ a Majoran clyd milit Ec lib. 3 c. 35. the generall Pastor the common Father of all Christians the high Pastor of Gods universall Church the Prince of Gods people b Ans to the execu of lust for title God even the Lord God the Pope c Panorm de transl praef c. Q anto for power God For By him Kings raigne d Cerc l. 1. c. 2. hee may iudge all men but must of none bee iudged e Distin 40. c. 5. Papa hee can doe what him list as well as God except sinne f Extravag de cranst Episâ— cap. Quanto His jurisdiction is universall even over the whole world g Test Rhem. annot marg p. 2â—0 Him upon paine of eternall damnation all Christians are to obey h Bor if 8 cau de major obed in Extravag And by his Soveraigne authority both all Papists in England were discharged from their obedience and subjection unto Queene Elizabeth and the same Queene disabled to governe her owne people and dominions i Bristow motive 40. 6. Proposition By the lawes of this Realme Christian men for hainous and grievous offences may be put to death The proofe from Gods Word AS the natures of men be divers and some sinnes in some countries more abound then in others so are the punishments to bee imposed upon malefactors according to the quantity and quality of their offences and any Countrey and Kingdome may punish offenders even with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword a Math. 25.52 Governours bee sent of the King for the punishment of evill doers b 1 Pet. 2.14 A wise King scattereth the wicked and causeth the wheele to turne over them c Prov. 20.26 The Magistrate beareth not the sword for nought and is the Minister of God to take vengeance on them that doe evill d Rom. 13.4 Which punishments testifie to the world that God is just which will have some sinnes more severely punished then others and the Magistrates to cut off dangerous and ungodly members God is mercifull and hath care both of his servants and of humane society God is all wise and holy in that hee will have it knowne who are just who wicked who holy and who prophane by cherishing and preserving of the one and by punishing and rooting out of the other Our godly and Christian brethren in other Countries approve this doctrine e Confes Helv. 1. ar 24 26. 2. c. 30. Basi c. 7. Bohe. c 16. Gal. ar 39. Belg. ar 36. August ar 16. Sax ar 23. The adversaries unto this truth The adversaries of this doctrine be divers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatists a D. August in Iohan 11. and such in our dayes be the Anabaptists b Confe Helv. 2. c. 30. And some doe thinke that howsoever for their offences against the second Table malefactors may bee put to death yet for hereticall and erroneous opinions in points of Religion none are so to suffer Of this minde are the Familists For They hold that no man should be put to death for his opinions c Display lib. They blame Mr. Granmer and Ridley for burning Ioane of Kent for an heretike d Ibid. It is not Christian-like that one man should persecute another for any cause touching conscience e Fam. 2. letter unto M. Ro. Is not that punishment sufficient say they which God hath ordained but that one Christian must vexe torment belye and persecute another f Ibid. 7. Proposition It is lawfull for Christian men at the commandement of the Magistrates to weare weapons and serve in warres The proofe from Gods Word There is saith K. Salomon a time of warre and a time of peace a Eccles 2.8 and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authority placed for the defence of quiet and harmelesse subiects as also to remove the violence of oppressors and enemies whatsoever they be For these causes have they Horses prepared for the battell b Prov 2.31 Tribute paide them as well for Christians c Rom. 13.6 7. as others and subiects to serve them in their warres of what nature soever Cornelius being a Christian d Acts 10. was not forbidden to play the Centurion or bidden to forsake his profession e Luke 3.14 nor the souldiers that came unto Iohns baptisme willed to leave the warres but to offer no violence unto any man This truth is granted by the Church f Confes Helv. 2. â— 30 Bohe. c. 16. Sâ—x ar 23 The aduersaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludovicus Vives a Arma Christianum virum tractare nâ—sâ—â—o â—n â—â—s sit Lud. Vâ—ves Instuut suâ—m Chr. â— 1. Others denie it altogether as untrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre b D. Aug. contra Manich. l. 22. c. 74 Lactartius thought it altogether unlawful for a good man or a Christian either to goe to warre or to bring any man to a violent death though by law he were adiudged to dye c Lactan. de vero cultuâ—e 20 In these dayes the Anabaptists thinke it to be a thing most execrable for Christians to take weapons to goe to warre d Confes Helv. 2. c 30. The Family of Love also doe so condemne all warres as the time was when they would not beare or weare a weapon e Display H. 5.5 b. and they write first of themselves how all their nature is Love and peace f H.N. spi lan c. 37. sect 2. and that they are people peaceable g Ibid prae sect 3â— but all other men in the world besides they doe wage warre kill and destroy for which ends they have divers sorts of Swords Halberds Speares Bowes and Arrowes Guns Pellets and Gunpowder Armour Harnesse and Goâ—gets h Ibid. cap. 4.