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
against the common order of the Church and woundeth the consciences of the weake brathren 4. Euery particular or nationall Church hath authority to ordaine change and abolish ceremonies or rites of the Church ordained onely by mans authority so that all things be done to edifying The Propositions 1. Traditions or Ceremonies are not neccessary to be like and the same in all places 2. No priuate man of a self-will and purposely may in publike violate the traditions and ceremonies of the Church which by common authority be allowed and are not repugnant to the Word of God 3. Ceremonies and traditions ordained by authority of man if they be repugnant to Gods Word are not be to kept and obserued of any man 4. Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying 1. Proposition Traditions or ceremonies are not necessarily to be like or the same in all places The proofe from Gods Word IF a necessity were laid vpon the Church of God to obserue the same traditions and ceremonies at all times and in all places assuredly neither had the ceremonies of the old law bin as they are now a Act 6.14 10 13. 15 1 c. Gal. 2.3 c. Eph. 2. â—4 Col. 2.16 abolished neither would the Apostles euer have given such presidents of altering them upon speciall reasons as they have done For the said Apostles changed the times and places of their assembling together the people of God meeting and the Apostles preaching sometimes on the weeke b Acts 1.46 5.24 sometime on the Sabbath dayes c Acts 13.14.17 2 18 4. sometimes publikely in the Temple d Acts 24 6 3 15 26. in the Synagogues e Acts 9.20 14 1 17 1â— 18 and in the Schooles f Acts 19.9.4 sometime priuately in house after house g Acts 5.42 and in chambers h Acts 1.13 20 8 28 30 3â— sometimes in the day time i Act. 2.46 3 1. sometimes in the night k Acts 20.7 Neither kept they the same course in the ministration of the Sacraments For as occasion was offered they both baptized in publike assemblies l Acts 2.46 and in priuate houses m Acts 16 33 10 17 48. before many n Acts 18.12 10 27. 48. and when none of the faithfull but the minister onely and the party to be baptized were present o Acts 8.36 and ministred likewise the Supper of the Lord in the day time p Act 22.46 and at mid-night q Acts 20.11 in the open Churches r 1 Cor. 11.17 and in priuate houses Å¿ Acts 20.7.2.46 So nothing therefore be done against the Word of God traditions and ceremonies according to the diversitie of countries and mens manners may be changed and divers Of this iudgement with us be all reformed Churches t Conf. Helv. 2. c 7 27 Bohem c 15. Gal. ar 27. Belg. artic 32. Aug. art 15. ar 7. touâ—h abuses Sax. ar 20 Wittem ar 35 Suc. c. 14. The errors and adversaries unto this truth They are greatly deceiued therefore which thinke that The Iewish ceremonies prescribed by God himselfe for a time unto the Iewes are to be observed of us Christians Such were the old Heretikes the false apostles a Acts 15. the Cerdonites b Tertul. contra Mar. l 4. the Cerinthians c Philacter and the Nazarites d D. Hieron in epist ad Aug. and are the Familists e H. N euang c. 13. sect 5. The traditions and namely the tradition and ceremony of the seventh day for the Sabbath and the manner of sanctifying thereof must necessarily be one and the same alwayes and in all places Hence the demi-Iewes English Sabbatarians affirme first touching the sanctification of the seventh day how It is not lawfull for us to vse the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it f D.B. Sab. de 1. B. p. 4. So soone as the seventh day was so soone was it sanctified that we might know that as it came in with the first man so must it not goe out with the last g Ibid. p. 6. The Sabbath or seventh day of Rest which hath that commendation of antiquity ought to stand still in force h Ibid. p. 9. All the Iudaicall dayes Feasts being taken away onely the Sabbath remaineth i Ibid. 128. And next concerning the forme and manner of keeping the day they deliver that We are bound unto the same Rest with the Iewes on the Sabbath Day k Ibid. p. 127. As the first seventh day was sanctified so much the last be l Ibid. p. 6. We be restrained upon the Sabbath from worke both hand and foot as the Iewes were m Ibid. p. 127. Euery Ecclesiasticall in Minister in his charge necessarily must Preach and make a Sermon euery Sabbath Day n Ibid. 174. euery man or woman vnder paine of vtter condemnation must heare a Sermon every Sabbath Day o Ibid p. 173. Every Pastor in his charge must execute the discipline and Presbyteriall gouernment in his Parish every Sabbath Day p Ibid 165. Last of all deceiued bee the Romane Catholikes which are of opinion how the Ceremonies of their Church are vniuersally and vnder the paine of the great curse neccessarily to be vsed in all places and countries q Concil Trid ses 7. can 13. 2. Proposition No priuate man of a selfe-will and purposely may in publike violate the traditions and ceremonies of the Church which by common authoritie be allowed and are not repugnant to the Word of God The proofe from Gods Word GReat is the priviledge great also the liberty and freedom of Gods Church and people For they are delivered From the curse of the Law a Gal 3.23 From the Law of sinne and of death b Rom. 8.2 From all Iewish rites and ceremonies c Acts 15.24 And from all humane ordinances and traditions whatsoever when they are imposed upon the consciences of men to be observed under paine of eternall condemnation d Col. 2.8 Notwithstanding the Church and every member therof in his place is bound to the observation of all traditions and ceremonies which are allowed by lawfull authority and are not repugnant to the Word of God For he that violateth them contemneth not man but God e 1 Cor. 4.46.47 who hath given power to his Church to establish whatsoever things shall make vnto comelinesse Order and Edification f Conf. Helv. 1. ar 25. 2. c 24 Bohem. c. 15. 18. Aug. 21. 4. 15. Sax. art 20. Suc. c. 14. This of our godly brethren in their published writings is approved The aduersaries vnto this truth Notwithstanding say the Anabaptists h Bullin contra Anabap. lib. 2. c. 2. The people of God are free
Coster Iâ—sâ— enchirid controvers c. 11. d. S. Ciuc pâ—g 3â—8 c. Of power and vertue to heale sick and sore Of holinesse to blesse us and keepe us from evill From foule fiend to fend us and save us from devill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth give And surely so will we so long as we live Though thou saist Idolatry and vilde superstition Yet we know it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For up shall the Crosse goe and you shall downe Of this Crosse I spâ—ake and meant and of none other when I number it among things meerely impi us and unlawfull And therefore have I not a little wondred at those my Brethren which draw these words of mine in this section unto the Crosse used in our Church at Baptisme h A brid of the Lancolne miâ—ist Apol. unto King Iames aâ— 1605. p. 30. which I never thought not take to be either papisticall or impious because none adoration not so much as civill much lesse divine is given thereunto either by our Church in generall or of any minister or member thereof in particular If they have no other Patrons for their not using or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my judgement and practice I doe allow thereof This their perverting of my words contrary to their sense and my meaning telleth mee that other mens words and names are but too much abused by them in that book to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying It hath pleased our most mercifull Lord Saviour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be used whereof Some God his most excellent Majestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration withall zeale and religion to bee observed Others be ordained by the authority of each provinciall or nationall Church and that partly for comelinesse that is to say that by these helps the people of God the better may be inflamed with a godly zeale and that sobernesse and gravity may appeare in the well handling of Ecclesiasticall matters and partly for order sake even that Governours may have rules and directions how to governe by Auditors and inferiours may know how to prepare and behave themselves in sacred assemblies and a joyfull peace may be continued by the well ordering of Church affaires We have already proved a In this art Prop. 1. that these latter sort of ceremonies may be made and changed augmented or diminished as fit oportunity and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours b Confes Helv. 2. c. 27. Bohe. c. 15. Gal. ar 12. Bel ar 32. Au. de abu ar 7. Wit ar 35. Suc. c. 14. Adversaries unto this truth This manifesteth to the world the intolerable arrogancie of the Romish Church which dare take upon her to alter and apply to wrong uses the very Sacraments instituted even by Christ himselfe a See ar 25. pr. 20. and to prescribe ceremonies and rites not to some particular but to all Churches in all times and places b Trid. Conc. ses 7. c. 13. It sheweth also the boldnesse of our home-adversaries the Puritane-dominicans which say that the Church nor no man can take away the liberty of working six daies in the week from men and drive them to a necessary rest of the body upon any saving the seventh c T. C. 1. rep p. 120. Againe say these men the Church have none authority ordinarily and perpetually to sanctifie any day but the seventh day which the Lord hath sanctified d D. B. doct of Seb. 1. B.p. 31. nor to set up any day like to the Sabbath day e Ibid. p. 47. The latter sort what in them is quench the peoples devotion and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes and ordained by the lawfull authority of the Church 35. Article Of Homilies The second book of Homilies the severall titles wherof wee have joyned under this Article doth containe a godly and wholesome doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore wee judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the people Of the names of the Homilies 1. Of the right use of the Church 2. Against perill of Idolatry 3. Of the repairing and keeping cleane of Churches 4. Of good works first of Fasting 5. Against Gluttony and Drunkennesse 6. Against excesse of apparell 7. Of Prayer 8. Of the place and time of Prayer 9. The Common Prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reverend estimation of Gods Word 11. Of Almes-doing 12. Of the Nativitie of Christ 13. Of the Passion of Christ 14. Of the Resurrection of Christ 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16. Of the gifts of the holy Ghost 17. For the Rogation dayes 18. Of the state of Matrimony 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessary but whether Homilies or any Apocrypha writings at all may bee read in the open Church and before the congregation which I thinke they may and prove it thus Great is the excellency great also the utility of Gods Word preached Therefore saith Saint Paul None can beleeve without a Preacher a Rom. 10. and Woe is mee if I Preach not the Gospell b 1 Tim. 4.16 Howbeit the manner of preaching is not alwaies one and the same For the Apostles were to teach as well by the pen as by the voice c D. Whitak cont Belg. con 1 q. 6. p. 335. Paul did preach the Gospell by writing d D. Fulke against the Rhem. an Rom. 1.15 wee owe in a manner evermore to the bonds of Paul for his books than to his liberty for preaching e Pauli vinculis plura pene quâ—m libertati deâ—emus Bâ—z epi. ded Olâ—viâ—n com in â—pi ad Galar Calvins writings will edifie all men continually in the time to come f The Ministers of Genevas epist before Calv. on Deuteron Protestants books are witnesses of sound doctrine and sincere Christianity
Ibid sect â—â— with these joyne the Brownists who doe write that to haue Liturgies and formes of common prayer is to haue another Gospell and another Testament m Barrowes refâ—t p. 244. Our Sabbaths they contemne yea they condemne for they say There ought to be no Sabbath day n Zispl H. 8. â— Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seventh day which the Lord himselfe hath sanctified o D. B doct of the Sab. 1. boâ—ke p. 31. The Church cannot take away this liberty of working sixe daies in the weeke p T.C. 1. replic p. 120. These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our Church is an errour fundamentall q Bar. ref p. 36. They also be alike culpable who approuing some rites and ceremonies doe yet tie the Church or people of God to the observation of the ceremonies either Mosaicall as many have done and doe r See art 7. prop. 3. or of the Romish Church as doe the Papists Å¿ Conc. Trid. sess 7. can 13. and the halfe Papists the Family of Love t H.N. euang c. 3 â— sect 1. Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the Clergie hath power to decree and appoint rites or ceremonies though of themselues good unto the whole Church of God dispersed over the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies she will The proofe from Gods Word AS it is a cleere truth that the Church may ordaine ceremonies so true it is also that the Church hath no power to appoint what rites or ceremonies she will For shee must decree none which be Either for their owne nature impious like the ordinances manners and idols of our fore fathers a Walke ye not in the ordinances of your fathers neither obserue their manners not defile your selues with their idols Ezek. 30.18 teachers of vanitie b Ier 10.8 and of lies c Heb. 3.10 Or for vse superstitious like the brazen Serpent which King Ezechiah brake in pieces d 2 King 18.4 Or for their weight ouer-heauy and grieuous to be borne like the Iewish constitutions e Ye lade men with burdens grieuous to be borne Luke 11.46 Why tempt yee God to lay a yoake on the Disciples neâ—kes which neither our fathers nor we were able to beare Acts 15.10 Why as though ye liued in the world are ye burdened with traditions Col. 2.20 Or for their worthinesse in the eyes of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall rites and traditions f Ye lay the Commandement of God apart and obserue the traditions of men as the washing of pots and of cups and many other such like things ye doe Marke 7.8 Yee reiect the Commandements of God that yee may obserue your owne traditions c. making the Word of God of none authoritie by your traditions which you have ordained Ibid. 9.13 Or against the libertie of Christians and to the entangling of them againe with the yoke of seruile bondage g Stand in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage Gal. 5.1 Or last of all any way contrary to the Commandements Word and Will of God h Every plant which my Father hath not planted shall be rooted vp Matth. 15.13.11 Cor. 14.14 But the rites ceremonies and constitutions of the Church they must make altogether and tend both to the nourishing and encrease of loue friendship and quietnesse among Christians and also to the retaining of Gods people in the holy seruice worship and feare of God according to the rule of the Apostle afore mentioned Let all things be done honestly and by orderi. All Churches reformed consent hereunto k Confes Helv. 2 cap. 1. Gal. ar 33. Belg. ar 33. August ar 7. 15. Sax. ar 20. Wittemb ar 35. Suevica c. 14. The Errors and adversaries vnto this truth The premises being as they are most true most false then is it which the Papsts doe publish viz. that The Church hath power to change the Sacraments ordained euen by Christ himselfe Conc. Trid. â—st 5 cap. 2. Whatsoever the Apostles and Rulers of the Church command is to be kept a Test Rhem. an marg p. 336. and obeyedb. The authority of the Church is greater then of the Sacred Scripture c Confess Patrocemen 15. 3. Proposition The Church hath authority to iudge and to determine in controuersies of faith The proofe from Gods Word AVthority is given to the Church and to every member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrace the truth and to auoid and improue Antichristianity and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers a and hearers b Cast away prophane and old wives fables 1 Tim 4.7 O Timothy keepe that which is committed unto thee 1 Tim. 6.20 A Bishop must c. hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improue them that say against it c. Tit. 1.9 c. Heare not the words of the prophets that prophesie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord Ier. 23.19 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe know the shepherds voyce and they will not follow a stranger but they flye from him for they know not the voyce of strangers Iohn 10.4 5. Be not carried about with divers and strange doctrines Heb. 13.9 Beware lest you be also plucked away with the errour of the wicked and fall from your own stedfastnesse 2 Pet. 3.17 If there come any vnto you and bring not this doctrine receive him not to house neither bid him God speed 2 Iohn 10. If any shall say vnto you Loe here is Christ or there beleeve him not For there shall arise false Christs and false prophets Matth. 2.4.23.24 I speake vnto them which have understanding iudge ye what I say 1 Cor. 10 15. Try all things and keepe that which is good 1 Thess 5.21 of Gods Word and generally vnto the whole Church c and also the iudgement of our godly brethren in foraigne countries d Confess Wittemb ar 32. Sucviar 15. The errors and adversaries vnto this truth Vnsound therefore
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
such as have authoritie in the Church a Matth. 18.17 1 Cor. 5.4 5. 2 Cor. 3.13 14 2 Tim. 3.6 2. Who are to excommunicate even two sorts of men whereof the one pervert the sound doctrine of the truth b 1 Tim. 1.20 as did Hymeneus and Alexander the other be defiled with notorious wickednesse as that incestuous person at Corinth was c 1 Cor 5.1 The manner of proceeding in excommunication namely first by gentle admonition and that once or twice given d Tit. 3.10 Matth 13.15 with the spirit of meekenesse e Gal 6.1 even as a brother f 2 Thes 3 15. if the fault be not notoriously knowne and next by open reprehension g 1 Tim. 5.20 afterward by the publike sentence of the Church to put him from the company of the faithfull h 1 Cor 5.13 to deliver him unto Satan i Ibid. and to denounce him a Heathen and a Publican k Math. 18.16 if none admonitions will serue and the crime and persons be very offensive A man so cut off from the Congregation and excommunicated is of every godly professor to be auoyded l Rom 16 17. and not to be eaten withall m 1 Cor. 5 11. not to be companied withall n Ibid 8. nor to bee receiued into house o 2 Ioh. 10. This censure is had in great reverence and estimation among the faithfull seruants of God p Conf. Helv. 1 ar 19 2. c. 18 Bohem. c. 9.14 Gal. art 19.33 Belg artic 30. Saxon art 11.17 Aug. de abuse ar 7. Wittemb art 3 1. Suc. art 13. Errors and adversaries unto this truth 1. Adversaries unto this doctrine be they Who utterly condemne all censures Ecclesiasticall and so Excommunication saying how the wicked are not excommunicable so did the Paulicians a Pan. Diaco Heretikes holding other points of religion foundly for their priuate and singular opinions are to be excommunicate so the Pelagians b Prosper de ingratis Christians cleauing unto the foundation which is Christ are not by excommunication to be thrust out of the Church for any other errors or misdemeanors whatsoever Of which opinion be sundry Diuines of good regard c Wolf Mus cram p. 63. Iezler lib. de diutur lib. Euchâ—r â— 73 b. 2. Which allow the censure of excommunication so it be done Not as with vs it is by Commissaries Chancelers d Sold. of Bar. or Bishops e Assert polit an 1004. Bishops are to be obeyed neither when they cite nor when they excommunicate saith the Marpt Thes 46.82.83 but in every Parish f Demon. of dis c. 12. and that either By the whole Congregation g Hunt of the Fox E. 1. or by the Eldership and the whole Church h T.C. 1. rep p. 146. or by every Minister i Ans to M. Car. let p. 30. yea every member k Bar. disc p. 20. of the Church or finally if not by yet not without the consent of his Pastor who is to be excommunicate l Perit of the 100. 3. Which rightly vse not but abuse the censure of excommunication drawing the same forth Against what they list even against dead bodies dumbe Fishes Flyes and Vermine when they have annoyed them For this the Papists are famous or infamous rather The dead bodies of Wicliefe Bucer P. Fagius were excommunicated after they were dead and buried m Act. Mo. The Bishop of Canaglion Anno D. 1593. very Catholikely accused the mute Fishes n Mar. Gallo lib. 6. p. 502. S. Bernard denounced the sentence of excommunication against Flyes o Pet. de Natal in vita Ber. And against whom they please so the Apostolikes excommunicated all that were married onely for that they were married p Epiphan Diotrephes thrust the Brethren out of the Church q 3 Iohn 10. The Brownists excommunicate whole Cities and Churches the Papists excommunicate even Kings and Emperours Qveene Elizabeth of blessed memory was excommunicate by three Popes Pius Quintus Gregory the 13. and Sixtus Quintus The Puritanes mislike and find great fault that excommunication is not exercised against Kings and Princes r An. to M. Car. let p. 30. Barrow saith Å¿ T.C. rep 2. part that a Prince contemning the censures of the Church is to be disfcanchized out of the Church and delivered ouer vnto Satan Baâ— disc p. 14. Also for what things they list euen for May-games and Robin-hoods matters as sometimes it was denounced in Scotland by the new Presbytery Sâ—r of disci c. 25 p. 148. and for all crimes which by Gods Law deserue death and for all things that to Gods people be scandalous yea not onely for all matters criminall but also for the very suspition of auarice pride c Knox. order of Exâ—om in Scot. A. 2. 4. Lastly which fauour the right and true excommunication but exercise it not being bound thereunto 2. Proposition An excommunicate person truely repenting is to be receiued into the Church The proofe from Gods Word SVndry be the reasons and ends why excommunication is vsed as That a wicked liuer to the reproach of the Gospell be not suffered among the godly and Christian professors of true religion That many good men bee not evill spoken of for a few bâ—d That good and vertuous persons may not be infected through the continuall or much familiarity of the wicked For as Saint Paul saith a little leaven leaveneth the whole lumpe a 1 Cor. 5.6 And that he which hath falne through shame of the world may at the length learne to blaspheme no more b 1 Tim. 1.20 through repentance be saved c 1 Cor. 5.5 Among all other causes therefore of excommunication one is and not the least that the person excommunicate may not be condemned vtterly but returne unto the Lord by repentance and so be received againe into the visible Church as S. Paul willed the incestuous man should be d 1 Coâ— 27 â— The adversaries unto this truth Contrariwise the Montanists a D. Hiero. 2d Marc. l. 2. and the Nouatianâ— b D. Cyprian l. 4. epist 2. are of opinion that so many as after Baptisme doe fall into sinne be vtterly damned of God and therefore be not to find fauour at the Churches hands 34. Article Of the Traditions of the Church 1 It is not necessary that Traditions and Ceremonies be in all places one or vtterly like for at all times they haue bin diuers and changed according to the diuersity of countries times and mens manners so that nothing be ordained against Gods Word 2. Whosoeuer through his priuate iudgement willingly and purposely doth openly breake the Traditions and Ceremonies of the Church 3 which be not repugnant to the Word of God and be ordained and approued by common authority ought to bee rebuked openly that other may feare to doe the like as hee that offendeth
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
this Archbishop was great to further the glory of God but through the enuy and malice of his ill-willers his power was but small his place high but himselfe made low through some disgraces by his potent aduersaries which he meekely and patiently endured till his dying day 6. During the time of this mans troubles among other The factious encrease and grow confident two things especially deserue obseruation One is the flocking of Iesuits into the Kingdom who afore then neuer came among vs the other is the insolency boldnes of our home faction The Iesuits indicted Councils summoned Synodes enacted and reuersed orders and exercised Papall iurisdiction among vs wee not witting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptize nor celebrate the L. Supper nor Marry nor Bury nor doe any other Ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuitical proceedings or the Iesuites with their practices they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected Ministers exacted Subscription and executed the censures of suspeâ—â—ision and excommunication where they thought good The Iâ—suâ—es had for their prouinciall first Robert Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeere 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the fame yeer And the Brethren had their I know not what chiefe men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnesse and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their own appointing among other things as I find decreed Vnitie of doctrine still holdeth among vs. An. 1583. that if Subscription unto the booke of Articles of Religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersity and disagreement soeuer was about other matters yet abode there still a blessed Vnitie among vs touching the foundation of Christian Religion And this was in 25. yeere of Q. Elizabeth Archbish Whitegift 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterbury No sooner was he confirmed in his office but obseruing both the open intolerable contempt in many places of all Church orders by authority prescribed and hearing both of many secret conuenticles and vnlawful assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe-same cause which by the Brethren here in England was maintained and foreseeing the dangers and troubles likely to ensue for which he should giue an account if in time he sought not meanes to preuent them he thought it his bounden duty for the preseruation of vnity and purity in Religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister Ecclesiasticall hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by subscription Subscription the secoÌ„d time called for should testifie his consent both vnto the points of Religion in the Conuocation Ann. 62. approoued and likewise vnto other Articles necessary for concord sake of all euery man Minister especially to be acknowledged and accordingly by due course of Law called then thereunto Which was done the very first yeere of his remoueall and of her Maiesty the 26. Anno 1584. This of the brethren was tearmed the wofull yeere of subscription but that they should so doe there was no cause vnlesse they are grieued that factious spirits and malecontented Ministers and Preachers were discouered and their erroneous and schismaticall opinions brought into light And surely neuer was their subscription hitherto by authority vrged in this land but diuers new fancies held yet for truthes not to bee doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeeres 71. and 72. when subscriptiom first was required the whole land will witnesse that many and sundry bookes aswell in Latine How basely the Brethren coÌ„ceiue of the doctrine by the Bishops agreed vpon and established by the Prince as English then and afterward flew abroad In which we read how then and in those dayes the truth of God did in a manner but peepe out as it were at the Screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this Realme did see a little and had a glimpse of the truth but ouersaw many things which in these dayes of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquity of the times though the said things now seene be comprised in the Booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren we ought to afford them in defence of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergy and ratified by the Prince and Parliament in comparison of these things now reuealed and newly come to light are but Childish and toyes Thus write they as your grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they here stayed their words had bin able without the more grace of God to haue moued the Parliament and all the people of this land as they have preuail'd but too much already with their too credulous Fauorites to thinke our Church for all the reformation wrought and Vniformity in doctrine established to be much awry and farre from the truth it should professe But setting downe as they haue done and publishing both what the truth is which now breaketh out and
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
desired his Majesty to take them out a new Lesson as did the 71 Brethren of Suffolke are not to be liked Neither can we extoll the goodnesse of our God sufficiently toward our King and us all for inspiring his royall heart with holy wisedome to discerne these unstayed and troublesome spirits and inabling his Highnesse with power and graces from above to decree orders and directions for the generall benefit and peace of the whole Church neither suffered he his eyes to sleepe nor his eye-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though never so important and weightie affaires of the Crowne and Kingdome King James patronizeth the Doctrine and Religion countenanced by Queene Elizabeth 26 My selfe 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 sixe or seven at the least of bookes and open speeches of his Majesty uttered in the Parliament House and all of them made vulgar within a yeare and little more after his happy ingresse into this kingdome and taking the administration of this most famous nourishing Empire upon himself whereby the doctrine in this Land allowed publikely graced and imbraced of all sorts at his entrance into the Realme hath bin not onely acknowledged to be agreeable to Gods Word sincere and the very same which both his Highnesse and the whole Church and kingdome of Scotland yea and the Primitiue Church professed but also by his authoritie Regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptory words and speeches cut off The yeere 92. was not more famous for the Vniformity of doctrin in religion then concluded then the yeere 1604. Domii incarnati An. 1604. is memorable and will be for seconding the same neither got the Clergie in those dayes more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons Ecclesiasticall 27. Subscription the third time vrged Whereby no person shall hereafter bee receiued into the ministery nor neither by Institution or Collation admitted to any Ecclesiasticall liuing nor suffered to Preach to Catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or any Cathedrall or Collegiat Church Citie or Market towne Parish Church Chappell or in any other place in this Realme except c. and except he shall first subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licenced to Preach Reade Lecture or Catechize comming to reside in any Diocesse shall be permitted there to Preach Reade Lecture Catechize or minister the Sacraments or to execute any other Ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and subscribe to the three Articles Neither shall any man teach either in publike schoole or in private house except he shall first prescribe to the first and the third Articles simply c. Neither shall any man be admitted a Chancellor Commissary or Officiall to exercise any Ecclesiasticall jurisdiction except c. and shall subscribe to the Articles of Religion agreed upon in the Convocation in the yeare 1562. c. And likewise all Chancellours Commissaries Registers and all other that doe now possesse or execute any places of Ecclesiasticall 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 Oathes and subscribe as before he said or upon refusall so to doe shall be suspended from the execution of their Offices untill they shall take the said Oaths and subscribe as aforesaid 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeed as exceeding necessary both for the retaine of peace in the Church and preventing of new doctrine curious speculations and offences which otherwise daily would spring up and intolerably encrease calleth for Subscription in testimony of mens cordiall consent unto the received doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very few in publike office as our neighbours have done Againe he requireth Subscription but not of civill Magistrates not of the Commons as else where some doe not of every man yea of women aswell as of men as did the persecuted Church at Franckeford in Queene Maries daies not of Noble Gentlemen and Courtiers as in Scotland was Enacted in our Kings minoritie but only of Ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such Of the Subscription called for and so doe the reformed Churches in France and Germany at this very day Last of all his Majestie calleth for Subscription unto Articles of Religion but they are not either Articles of his own lately deuised or the old newly turkened but the very Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeere of our Lord God 1562. a Cant. 2.127 and vnto none other euen the same Articles for number thirtie nine b Ibid. no moe no fewer and for words sillables and letters the very same vnaugmented vndiminished vnaltered 29. And being the same the whole world is to know that the Church of England is not in religion changed The Church of England settled and constant in her Religion or variable like the Moon nor affecteth noueltie or new lessons but holdeth stedfastly conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written Word the onely foundation of our Faith And being the same all men again may see that we are still at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of chiefest importance and fundamentall points of religion though our aduersaries the Papists would faine beate the contrary into the common peoples heads And being the same there is now as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie
established which at the Kings first arriuall among vs was so much desired by the Brethren And finally being the same let vs not doubt but perswade our selues that we shal find the Antichristian Church of Rome too the same which for the same doctrine and for none other cause persecuteth al Christian Churches but ours of England especially with sword fire and power in most horrible yea and hellish manner the effect of whose hatred against vs as we have often seene so especially had we felt the same the next yeere after our Kings ratification of these Articles had not our euer mercifull God most miraculously detected both the Treason and Traitors Ann. 1605 For which his fauours his holy Name be glorified of vs and our posterity throughout all generations The Brethren no changelings 36. So our Church is the same But the Brethren the faithfull and godly Brethren too the same now which they haue also beene If they be then will they not deny which An. 72. they writ that we hold the substance of religion with them nor which An. 602. they published and is afore remembred that the true Faith by which we may be saued and the true doctrine of the Sacraments and pure worship of God be truely taught that by publike authority and retained in the booke of Articles And in this Confession I pray God they may constantly perseuere Howbeit euen these men which in a generality doe allow the doctrine of our Church being called by authority to acknowledge their assent vnto every Article thereof in particular they doe not a little debase the estimation of this doctrine of ours and shew themselues but too apparent and professed dissentors from the same And though all of them doe and will approoue some yet not one of them will subscribe vnto all and every of the Articles For vnto the articles of religion and the Kings supremacy they are willing to subscribe And they may subscribe as afore hath beene noted vnto such of them as containe the summe of Christian Faith the doctrine of the Sacraments But vnto the same Articles for number 36. agreed vpon in this Conuocation at London an 62. they neither wil nor dare nor may subscribe For neither the rest of the Articles in that booke nor the Booke of common prayer may be allowed no though a man should be depriued from his ministery for it say the said brethren in a certaine Classicall decree of theirs The late Polititian is not afraid to mooue the high and most honorable Court of Parliament that Impropriation may bee let to Ferme vnto incumbent ministers viz. which faithfully preach in the Churches the true doctrine of the Gospell 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 Conformitie in externall and ceremoniall matters or Vniformitie in other points of doctrine contained in that booke should not be partakers of that benefit or of Benefices Impropriate 31. If it be demanded what the causes may be Why the Br. will subscrib vnto some but not vnto all the Articles why they will vnto some but will not vnto all or why they will vnto those Articles which concerne Faith and the Sacraments but will not vnto the rest subscribe The reasons thereof be two whereof The one is for that in their opinion there is no Law to compell them to subscribe vnto all For say the Brethren resiant I know not where Wee have alwayes beene ready to subscribe to the Articles of Religion concerning the doctrine of Faith and of the Sacraments which is all that is required by Law Also the Brethren in Deuonshire and Cornewall We are ready say they to subscribe to the third which concerneth the Booke of Articles of Religion so farre as wee are bound by Statute concerning the same viz. as they concerne the doctrin of the Sacraments and the confession of the true faith And the 22. London Brethren tell King Iames to his head how the Subscription which he calleth for is more then the Law requireth Their other reason is because as the Lincolnshire doe say sundry as the London Brethren affirme many things in that booke be not agreeable but contrary to Gods Word 32. If these things be true which they doe alleadge surely then are those men to be chronicled for the Faithfull the godly and innocent Brethren indeed whom neither present Benefices can allure nor the angry countenance and displeasure of a King even of the puissant powerful King of great Brittaine can force to doe anything at his becke and pleasure either against Law or for which there is no law and who had rather to forgoe all their earthly commodities liuings yea and to goe from their charges and ministery and to expose themselues their wiues and children to the miseries of this world grieuous for our flesh and blood to endure then to approue any thing fob true sound by their hands which is opposite or not agreeable to the reuealed will and Scriptures of God But if these allegations of theirs be but weake and sinfull surmises or rather apparantly most false scandalous and slanderous imputations to their Prince their mother Church and this State then doubtlesse as they euen Christians now liuing cannot but take them so ages to come will euerlastingly note and censure them both for disloyall Subiects that so traduce a truly and most Christianly religious King ill deseruing children that so abuse their honorable and reuerand Fathers and superiours of State and authority turbulent spirits not peaceable men which raise such broiles troubles and diuisions in the Church and Kingdome the issues whereof no tongue can foretell and are fearefull being thought of without cause and finally neither faithfull nor godly Preachers but vngodly broachers of vntruthes and slanders and the very authors and fautors of horrible confusion and faction in Gods Church whose peace they should seeke and promote euen with their dearest blood 33. Since the Statute for Vniformity in rites and doctrine was first enacted moe then 35. yeeres haue passed in all which space neither the Brethren now being nor the Brethren afore them liuing haue hitherto shewne of the 39. Articles for names and titles Which for number How many the Articles be which Ecclesiasticall Ministers necessarily must how many which they may not or need not vnlesse they list subscribe vnto which I am sure they or some of them at one time or other would have expressed had the Law fauoured there recusancy and they bin able to have justified their Maxime which is That they are not compellable by subscription to approoue them all Againe since the first establishment of that Statute Law the most reuerend Fathers and truly reformed Ministers of this Church sound for iudgement profound for learning zealous for affection sincere for religion faithfull in their Churches painefull in their charges more
gaine-said which afore I deliuered The Propositions are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious friends of mine requesting it at mine hands and for the benefit both of the common and vnlearned and of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all aduersaries errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any Article or particle of truth of our Religion as my approbation of that truth which in our Church by wholesome Statutes and Ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe his opinions vulgarly in writing or in print against our doctrine but this heresie fancy or phrensie may be here seene against one proposition or other The Sects and Sect-masters aduersaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundreds 38. This and whatsoeuer else here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present unto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely now liuing but our successors also and posteritie shall have cause in all ages while the world shal continue to magnifie Almightie God for the inestimable benefits which we have shall receiue from your selfe your late Predecessors D. Whitegift Grindall Parker Cranmer of famous honourable remembrance Bishops of our Church Archbishops of the See of Canterbury for this uniforme doctrine by some of your Lordships drawne and penned by all of you allowed defended and as agreeable to the Faith of the very Apostles of Christ and of the ancient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point unto Gods holy and written Word commended unto us both by your Authoritie and Subscriptions Now the all-mercifull God and heavenly Father which so inspired them and your Lordship with wisedome from above and inabled you all to discerne truth from falshood and found religion from Atheisme idolatry and errors vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace to his owne glory the Churches benefit and your owne everlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and divellish practices of his and our enemies continued the light of his truth among us give us all grace with one heart and consent not onely to embrace the same but also to walke and carry our selves as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Saviour Christ his sake At Horninger neere S. Edm. Bury in Suff. the 11. of March Ann. 1607. Your Graces poore Chaplaine alwayes at Command THOMAS ROGERS Constitutions and Canons Ecclesiasticall Anno 1604. VVHosoever shall hereafter affirme that the Church of England by Law established under the Kings Majesty is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of this his wicked error Can. 3. VVhosoever shall hereafter affirme 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 yeare 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 onely by the Archbishop after his repentance and publike 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 Brother-hood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeete for them to joyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publike revocation of such their wicked errors Can. 9 The Titles of the thirty nine Articles with the Pages where to finde every of them in this Booke Articles 1 OF faith in the holy Trinity Page 1 Articles 2 Of the Word of God which was made very man Page 7 Articles 3 Of the going downe of Christ into Hell Page 15 Articles 4 Of the Resurrection of Christ Page 17 Articles 5 Of the Holy Ghost Page 21 Articles 6 Of the sufficiency of the Scriptures for salvation Page 26 Articles 7 Of the Old Testament Page 33 Articles 8 Of the three Creeds Page 39 Articles 9 Of Originall or birth sinne Page 41 Articles 10 Of Free-will Page 47 Articles 11 Of the Iustification of man Page 50 Articles 12 Of good workes Page 56 Articles 13 Of workes before Iustification Page 56 Articles 14 Of workes of Supererogation Page 59 Articles 15 Of Christ alone without sinne Page 62 Articles 16 Of sinne without Baptisme Page 65 Articles 17 Of Predestination and Election Page 69 Articles 18 Of obtaining salvation onely by the Name of Christ Page 82 Articles 19 Of the Church Page 86 Articles 20 of the Authoritie of the Church Page 98 Articles 21 Of the Authoritie of generall Councels Page 112 Articles 22 Of Purgatorie Page 118 Articles 23 Of Ministring in the Congregation 131 Articles 24 Of speaking in the Congregation in such a tongue as the people understand not Page 141 Articles 25 Of the Sacraments Page 142 Articles 26 Of the unworthinesse of the Ministers which hinder not the effects of the Sacraments Page 160 Articles 27 Of Baptisme Page 165 Articles 28 Of the Lords Supper Page 170 Articles 29 Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper Page 178 Articles 30 Of both kindes Page 179 Articles 31 Of the oblation of Christ finished upon the Crosse Page 181 Articles 32 Of mrariage of Priests Page 185 Articles 33 Of Excommunicate persons how they are to be avoided Page 189 Articles 34 Of the traditions of the Church Page 193 Articles 35 Of Homilies Page 194 Articles 36 Of Consecration of Bishops and Ministers Page 196 Articles 37 Of the civill Magistrate Page 201 Articles 38 Of Christian mens goods which are not common Page 215 Articles 39 Of a Christian mans Oath Page 217 FINIS
Preacher Canticles or Song of Solomon 4. Prophets the greater 12. Prophets the lesse And the other bookes Hierome saith the Church doth reade for example of life and instruction of manners but yet doth it not apply to stablish any doctrine such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Book of Hester The Booke of Wisdome Iesus the Sonne 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. Booke of Maccabees The 2. Booke of Maccabees 4 All the Bookes of the new Testament as they are commonly received we doe receive and accompt them for Canonicall The Proposition 1. The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3 The third and fourth Bookes of Esdras the Booke of Tobias c. are Apocryphal 4. Of the New Testament all the Bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man The proofe from Gods Word THe holy Scriptures to be sufficient to instruct us in all things necessary to be knowne and beleeved for mans salvation the Word of God teacheth Ye shall put nothing unto the Word which I command you saith the Lord neither shall ye take ought there from Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Thou shalt not turne away from it to the right hand not to the left that thou maiest prosper whithersoever thou goest c Jos 1.7 Every Word of God is pure c. Put nothing unto his words lest he reproove thee and thou be found a lyer d Prov. 30.5 6. These things are written that ye might beleeve c. and that in beleeving ye might have life through his Name e Joh. 20.31 The whole Scripture is given by inspiration of God and is profitable to teach to improove to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect unto all good workes f 2 Tim. 3.16 17. If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke and if any man shall diminish of the words of this booke God shall take away his part out of the booke of life and out of the holy Citie and from those things which are written in this booke g Rev. 22.18 Hereunto Gods people both alwayes have and at this present doe subscribe h Confes Helv. 1 ar l 4. 20. 1. Basil ar 10. Boke c. 1 Gal. ar 2. 4 5. Bel. ar 7. Saxon. ar â— Wittemb c. 30. Suev ar 1. The Errors and adversaries â—â—â—o this truth Therefore adversaries be we to all adversaries to this truth especially To such as scorne and contemptuously reject the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures a Aug. contra Pâ—â—â—ll 1. c. 27. and Pope Leo the tenth who tearmed the holy Gospel a fable of Christ b Apol. Steph. fol 3. 58. and doe the prophane Atheists c Nâ—sh in Christ his teares p. 39. a. Also to such as debase the credit and estimation of the holy Scriptures as David George did d Hist Davidis Georg. and both doe the Papists who have an opinion that the Scriptures of God are not sufficient to instruct mankinde unto salvation e Lâ—â—â—a l. 1. c. 1. and the Anabaptists which deeme not the holy Bible to be the Word of God f Buâ—â—in cont Catabap l. 1. with the Family of Love in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture-learned Also to them which with Gods Word do equall their own doctrine Injunctions Precepts and Traditions as doe the Papists For of their doctrin say the Rhemists Whatsoever the lawfull Apostles Pastors or Priests of Gods Church preach in the unitie of the same Church meaning the new Church of Rome is to be taken for Gods own word g Test Rhem. anâ— 1 Thes 2 12. To the same purpose but more blasphemously Stapleton As the Iews were to beleeve Christ so are we simply and in every thing to beleeve the Church of Rome whether it teacheth truth or errors h Stapl. antid Evang in Luc. 10.16 p. 528. Whatsoever by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospel saith Abbat Trithemius i Tract de propriet Monach. c. 4. of Popish precepts and our English Rhemists k Test Rhem. an 1. Thes 4.8 He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth Ecclesiasticall traditions deserveth to be throwne out of the Church among the heathen as well as he which refuseth the Gospel saith Didacus Stella l Stella in Luc. 10 fol. 20. and the Councell of Trent with like affection of godlinesse and reverence embrace we and worship the bookes of the Old and New Testament and Ecclesiasticall Traditions saith the Councell m Concil Trid. sess 4. The like opinion have the Moscovites of Traditions n Ruff. Com. c. 23. To them finally are we adversaries which above the Scriptures doe preferre their owne 1 inventions as did the Philosophers whereof one said of Moses That good man maketh a trim discourse but prooveth nothing and the Grecians to whom the Gospel is foolishnesse o 1 Cor. 1.23 2 and imaginations as did the Manichies p Epiphan David George q Hist Da. Geo. and doe the Turkes r Pol. of the Tur. em c. 3.23 and Family of Love Å¿ Display A. 6. 3 or Traditions as doe the Papists who more cruelly doe punish the violaters of their own Traditions and ordinances then they doe the breakers of Gods Commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Machiavell doth and his Schollers 2. Proposition All the Bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those above mentioned are Canonicall it hath bin granted by the best learned and most godly of long time And as all reformed Churches in the world are of the same judgement with us so in their publike Confessions some have so accounted and judged of them as we do a Confess Gal. ar 9. Belg. ar 4 Adversaries to this truth Therefore to speake first of the Canonicall bookes of the old Testament much have they offended which either rejected all or allowed but some of the bookes of the old Testament of the former sort were the Severians a Trit â—ur de eccles scrip Basilides b
Epiphan Carpocrates c Epiphan and the Manichies d Aug. de bono pers l. 2. c. 11. and the Catabaptists e Zuing. l. contra Catabap of the latter were sundry whereof Some received no more but onely the five bookes of Moses as the Sadduces f D. Whit. de S. Scrip. contra Bellar. q. 1. c. 3 Some of all the bookes in the Old Testament reject the works of Moses and namely his foure last bookes as the Moscovites g Russe Com. c. 23. Some embraced the Law onely and the Prophets as the Samarites h Cyril Catech 18. Some esteemed neither the Law nor the Prophets as the Appelleans Tertul. de praef haert Some had in contempt the booke of the Canticles as Sebastian Castellio k Beza in vita Calv. And some the booke of Iob as the Anabaptists l VVhitalt de S. Scrip. contra Bellar. q. 1. c. 3. 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That divers and namely those bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so judge of them did the alone Councell at Laodicea a Can. 59. and doe the Churches reformed and namely in France b Confes Gal. ar 3. Confess and Belgia c Belg. ar 4. Errors and adversaries unto these truths So that they are to be held and taken heed of as Seducers which upon the Church would thrust either other mens workes and devices not comprised in the Bible as would Some the new prophets Barobas and Barolf or Basiliâ—es the Heretike a Euseb eccles hist l. 4. c. 8. Some the manifestation of Marcion the Heretike b Tertul. de haeret Some the mysteries of Manichie the Heretike c Magdenburg eccles hist c. 3. c. 11. Others Esaias Ascensorium of Hierax the Heretike d Epiphan Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus Others the Canons of the Apostles Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Revelation of S. Paul Steven Thomas Others the Bookes of the Anabaptists of H. N. with Popish Legends and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall e Concil Tri. sess 4. decr de Can scrip 4. Proposition Of the New Testament all the bookes are Canonicall Although some of the ancient Fathers and Doctors accepted not all the bookes contained within the volume of the New Testament for Canonicall 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 Canonicall not so much because learned and godly men in the Church so have doe receive and allow of them as for that the holy Spirit in our hearts doth testifie that they are from God They carry a sacred and divine authoritie with them and they doe also agree in all points with the other bookes of God in the Old Testament Errors and adversaries unto this truth Therefore in admitting all and every of these bookes and acknowledging them to be Canonicall we demonstrate our selves to be against Such as rejected all the new Testament as did the Iewes and our Matthew Hamant a Holinsh chro fol. 1299 Such as allowed part but not the whole new Testament and these were of divers sorts whereof Some allowed of the Evangelists onely Matthew as the Cerdonites b Eus l. 3. c 27. and Ebionites c Iren. l. 1. c. 26 others onely Luke as the Marcionites d Iren. ibid. others onely Iohn as the Valentinians e Idem l. 2. c. 11. Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes rejected the said Acts as the Manichies g August l. de vtil cred and the Severites h Euseb Some of S. Pauls Epistles took the Epistles unto Timothy and Titus onely to be Canonicall as Marcion the heretike i Iren. l. 3 c. 12 Some as Apocryphal refuse the Epistles unto Philemon k Theod. arg in epist Paul ad Tit. others the Epistles unto the Hebrews the Epistle of S. Iames as Althemerus l Althemer in c. 2. epist Ia. others the first and second Epistles of Iohn with the Epistle of Iude as Wigandus m Wigand others the Epistle unto the Hebrews of Iames the two last of Iohn and of Iude as Cardinall Cajetane n See Whitak against W. Rainolds c. 7. Some rejected the book of Saint Iohns Revelations or the Apocalypse as Heshusius o Lib de 600. error pontif we are also against them which allowed neither the whole new Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospel after Luke and in the Epistles which concerned either the divinitie or humanity of our Saviour Christ p Iren l. 2. c. 29 And lastly are we against them which receive the whole new Testament but deface and put out such texts as mislike them as the Turkes who scrape out whatsoever they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in derision of Christians q Aul. l. 2. p 5 7. Article Of the Old Testament 1. The Old Testament is not contrary to the New For both in the Old New Testament everlasting life is offered to mankind by Christ who is the onely Mediatour betweene God and man being both God and man 2. Wherfore they are not to be heard which faine that the old Fathers did looke onely for transitorie promises Although the Law given from God by Moses as touching 3 Ceremonies and Rites do not bind Christian men 4 nor the civill precepts thereof ought of necessitie to be received in any Common-wealth yet notwithstanding no Christian man whatsoever is free from the obedience of the commandements which are called morall The Propositions 1. The Old Testament is not contrary to the New 2. The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings 3. Christians are not bound at all to the observation of the Iudaicall ceremonies 4. The Iudiciall lawes of the Iewes are not necessarily to be received or established in any Common-wealth 5. No Christian man whatsoever is freed from the obedience of the Law Morall 1. Proposition The Old Testament is not contrary to the New The proofe from Gods Word THat the Old Testament is not contrary to the New it may be prooved by many invincible arguments yet it is most apparent in that our Saviour Christ very God and very
and from the West and from the North and from the South and shall sit at the Kingdome of God Luke 13.28 The promise is made unto you and to your children and to all that are a farre off c. Acts 2 3â— In every nation he that feareth God and worketh righteousnesse is accepted with him Acts 10.35 and that the Church as it hath been from the worlds beginning e Rev. 13.8 so shall it continue to the end f Matth. 28.20 And this is the confession of the Churches g Confess Helv. 2. c. 17. Bohem. c. 8. Belg ar 27. Wittemb ar 32. Errors and adversaries unto this truth Vnsound be they inreligion therefore which have and doe as it were tye the Church to a certaine a Aug lib. 2. con Pet. c 15. country as the Donatists did to Africa a people as the Iewes to themselves b Clenard op lib. 2. 190. persons place calling or time as doe the Papists To certaine persons when they sey The Church is founded upon Peter and his successors c Confess Petrocenien c. 29 All that will be saved must of necessity be subject to the Bishop of Rome d Bonifac. c. 8. Vnam extra de major obed The true Church is united to the obedience of the Pope of Rome e Bel. de eccl milit c 2. To a certaine place when they sey The Church of Rome is the Catholike Church f Test Rhem. an 1 Tim. 345 The Church of Rome is the mother of faith g Jus canonic distinct 22. To a certaine calling by their Petrus à Soto to Bishops and Prelates h Pet à Soto asser p. 133. To a certaine time as when the said Papists affirme how The time was when holinesse was only in the Virgin Mary i Cost r. enchir con when faith rested onely in the Virgin Mary k Disput Concil Basil Acts and Monu in K.H. 6. f. 7. 96. when all the faith was lost save onely in our Lady l Festival ser 4. post festum Palmarum It is a bold assertion also and very presumptuous of Apostata Hill that in England all men were Papists without exception from the first Christening thereof untill the age of King Henry the eighth 4. Propositon m Hilâ—quaâ—t 1. reas p. 5. The Word of God was and for time is before the Church The proofe from Gods 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 faithfull it followeth that the Word of God must be afore the Church for time as likewise the authoritie For time because Gods Word is the Seed the faithfull the Corne a Luk. 8.11 12 and the Children b 1 Pet. 1 1â— Gods Word is the Rocke or Foundation c Math. 16 1â— Eph. 1.20 the Faithfull the House d Eph. 2.21 For authoritie also the Word is before the Church because the voyce of the Church is the voyce of man who hath erred and may erre from the truth but the voyce of the Word is Gods voyce e 2 Tim. 3.10 2 Pet. 1.21 who cannot deceive nor be deceived Of this judgement be the Churches reformed f Conf. Helv. 1 ar 14. 2. c. 13.17 Bohe. c. 1.8 Gal. ar 7 Bolg ar 3.7 Saxon ar 1.11 â—â—â—ev ar 1. The adversaries unto this truth This maketh to the strengthning of us against those Popish assertions oâ— Viguerius and such like viz. that the Church was before the Word for time and is above the Word for authoritie a Viguer In ad Chr. Theo. 10. sect 3. v. 10. fol 83. a. 5. Proposition The markes and tokens of the visible Church are the due and true administration of the Word and Sacraments The proofe from Gods Word THere is the visible Church of Christ where the Word of God sincerely is preached and the Sacraments instituted by our Saviour are duely administred Hence it is that our Lord and Saviour calleth them his mother and his brethren which heare the Word of God and doe it a Luke 8.21 and saith He that is of God heareth Gods Word John 8.47 also My sheepe heare my voyce c Iohn 10.27 and How shal they heare without a Preacher saith S. Paul d Rom. 10.14 Likewise the Apostle S. Iohn He that knoweth God heareth us hee that is not of God heareth us not e 1 John â— 9 Again they are of the world therefore speak they of the world and the world heareth them f Ibâ—b v. 5. And touching the Sacraments first of Baptisme Goe therefore and teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you g Matth. 28.17 20. We have been baptized into Iesus Christ h Rom. 6.3 yee are washed ye are sanctified i 1 Cor 6.13 By one Spirit are we all baptized into one body k 1 Cor. 11.13 Next of the Lords Supper The Lord Iesus in the night that hee was betrayed tooke bread and when hee had given thanks hee brake it and said Take eate this is my body which is broken for you this doe in remembrance of me After the same manner also he tooke the cup when he had Supped saying This is the New Testament in my blood this doe as oft as ye drink it in remembrance of me l 1 Cor. 11.23.24 25. Luke 22 1â— The Christians in all reformed Churches acknowledge these things m Conf Helv. 1. ar 14. and 2. cap. 17 Bohe. c 8. Gal. ar 27.28 Saxon ar 11. Wittemb ar 12. Suev ar 13. Some and they also many of them very godly men adde Ecclesiasticall discipline for a note of the visible Church But because the said Discipline in part is included in the markes here mentioned both we and in effect all other wel ordered Churches over-passe it in this place as no token simply of the visible Church Neither tye we the Church so strictly to the signes articulate that wee think all those to be without the Church and no Christians which neither doe heare the Word ordinarily and publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receive the other as it falleth out sometimes especially in the times of blindnesse and persecution The errors and adversaries unto this truth Wee renounce therefore as altogether unsound and Antichristian the opinions 1. Of the Papists who both denie the pure preaching of Gods Word and the administration of the Sacraments among Protestants to be the markes of Christ his visible Church a Petrus a Soto assert de Eccl. and affirme the tokens hereof to be Antiquity Vnity Vniversality Succession c. as doth Stapleton b In his Fortresse Bristow c In his Motives Bozius d De
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
beare Cruets to the Altar with wine and water and to carry about Candles and Tapers The superior is the order of Subdeacons Deacons and of Priests The Subdeacons are to reade the Epistle or Service time to prepare necessaries for ministration and to assist the Priest in ministration The Deacons duty is to reade the Gospel and also to assist the Priest in ministration The Priest his part and office is to minister Sacraments that is to say Baptisme Penance the Eucharist and to sacrifice for the quicke and the dead Anoiling of the sicke and Matrimony Others numbring the seven sacraments doe quite overpasse in silence the sacrament of Order and in place thereof mention the sacrament of Priesthood as Vaux of Bishopdome as Hugo the Cardinall or Archbishopdome as W. Paris These seven Orders say some Papists as Lombard d Lib. disc 24. cap. 1. are seven sacraments which added to the other sixe make 13. sacraments and are from Christ and his Apostles time e Test Rhâ—m aâ—â— ot marg p. 571. yea were instituted even by Christ himselfe f Ibâ—d annot Luke 22.19 Which their assertions are besides the Word of God For in the holy Scripture Where can it be seene that either orders as some can make one or seven Sacraments or Priesthood as others thinke is a Sacrament what element hath it what forme what promise what institution from Christ Where can any of those hideous titles of Porter Exorcist c. be found ascribed to any Minister of the new Testament or the manner of their creation or offices established Some Papists themselves doe write that all inferiour orders are not grounded upon Scripture but some of them come by tradition g Majoran clyp milit eccles lib. 1. c. 9. And Peter Lombard saith plainely that five of the seven Orders neither can be read in the Word of God nor yet were heard of in the Primitive Church h Lomb. lib. 4. diss 24. Where is it appointed to the Ministers of the new Testament onely to minister Sacraments or to minister moe then two viz. Baptisme and the Lords Supper By what one place of Scripture have Priests authoritie to offer sacrifice and that for the quicke and the dead also Where without extreame blasphemy can they shew that our Saviour Christ was a Porter an Exorcist an Acolyte c. and not alwaies in his Church a King a Prophet and a Priest 8. Proposition Matrimony is no Sacrament Matrimony is a state of life holy and honourable among all men a Heb. 1â— 4 Howbeit to say that the same is a Sacrament instituted and that by Christ as the Papists doe b Conc. Tâ—id Ses 7. cap. 1. Test Rhem. annot Ephes 5.32 Catech. Vaux Canis 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 Againe it hath neither outward element nor prescribed forme nor promise of salvation as a Sacrament should and Baptisme and the Lords Supper have Besides Matrimony may be entred into or not at our discretion But it is not at our choice to be partakers or not to participate of the Sacraments if we may come by them Moreover Matrimony was ordained even by God himself in the time of mans innocency c Gen. 24. Matth. 19.4 5 6. but the Sacraments of the New Testament were instituted by Christ Finally it was no sacrament to the Fathers afore and in the time of the Law and therefore is no sacrament to us Hereunto subscribe the Churches of God else-where d Conf. Helv. 1. ar 20. 37. 1. c. 19 29. Basil ar 5. Bohe. c. 9. Gal. ar 24. 35. Belg. ar 33. Aug. ar 25. 6. Saxon. art 12. 18. Wittemb c. 21. 26. Suc. c. 12. 15. all of us opposing our selves against the manifold adversities of this truth whereof Some have too highly conceived of the wedded state such are the Papists when they will have it to be a sacrament as hath been said and such were the Vigilantian Bishops who would take no men into the Clergie except they would be married first e D. Heron advers Virgil. Others againe too basely and badly thinke of Matrimony defending some of them how it is not meete that any man or woman should marry at all such were the Gnosticks f c 1. Epiphan the Marcionites g Tertul. contra Mar. lib. 4. the Tatians h Epiphan the Montanists i Euseb the Manichies k D. August de haeres the Hierarcites l Ibid. August and the Apostolikes m Epiphan That any man or woman should twice marry the husband or wife being dead of this minde were the Catharans n D. August de haeres Origen o D. Origen in â—oâ— 19. and Tertullian p Tertul. lib. de monog That some kinde of persons should never marry as namely those which have taken holy Orders q Test Rhem annot or be of spirituall kindred r Tim. 3.2 See more afterward artic 32. 1. Pet. Lombard lib 4. dist 42. By spiritual kindred which is between the partie that is baptized or confirmed and his Godfathers and Godmothers and also between the Godfather or Godmother and the parents of the child baptized or confirmed matrimony may not be either contracted or continued Canis catech c. 4. these errors the Papists doe hold Lastly that any persons should not be married but by popish priests thinking all those men and women not lawfully married which are coupled together by Protestant ministers and therefore have new married such persons So did the Papists both in the Low countries Å¿ Supplic of the Prince of Orange unto King Philip. and in France t Calvin epist fol. 266. and Chron. of France 8. Proposition Extreame unction is no Sacrament The Papists doe take Anoyling of the sick which they call extreme Vnction for a Sacrament whereof as they write The matter is oyle hallowed by a Bishop wherewith the sicke person is anoyled upon the Eyes Eares Mouth Nose Hands and Feet The forme of the words which the Priest speaketh when he doth anoint the sick person in the foresaid places is saying By this Oyle God forgive thee thy sinnes which thou hast committed by thine Eyes Nose Eares and Mouth by thine Hands and by thy Feet all the Angels Archangels Patriarches Prophets Apostles Evangelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister thereof usually is a Priest but may bee any other Christian The effect of anoyling is to purge and put away veniall sinnes committed by mis-spending of our senses as also sins forgotten In this Antichristian doctrine many errors bee contained For In respect of the matter the Papists make of a greasie matter a spirituall oyntment whereas there is none oyntment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediator betweene God and man Christ Iesus is blasphemed
and the merit and power of his death ascribed unto greasie oyle Besides Christ is not acknowledged for the onely Saviour of mankinde and Physician of our soules but other Physicians he called upon besides him In respect of the Minister they hold how any man hath power to forgive sinnes which belongeth unto God alone also that other men yea women and not the Ministers of the Word onely may be the Ministers of the Sacraments In respect of the effect they teach us which is utterly untrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his precious bloud 10. Proposition The Sacraments are not to be abused but rightly to be used of us all The proofe from Gods Word In the Word of God the right use of the Sacraments and the ends of their institution are evidently set downe For Concerning Baptisme Christ saith Teach all Nations baptizing them c a Math. 28.29 He that shall beleeve and be baptized shall be saved b Math. 19.16 Touching the Lords Supper saith our Saviour of the Bread Take eate c. and of the Cup Drink ye all of it c Math. 26.26 27. and St. Paul The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ d 1 Cor. 10.16 This truth doe the Churches reformed by their Confessions subscribe unto e Conf. Helv. 1 ar 22. 2. c. 20. 2 c 20 21. Bohem c. 11. 13. Gal. ar 35 38. Belgâ—â— 34. 35. Aug. ar 2. 9. Sax ar 13. 15. Witâ— c. 10. 19. Suâ—v c. 13. 18. The errors and adversaries unto this truth Then greatly doe they sinne who either do not use the Sacraments at all as doe the Scwenfeldians a See in 〈◊〉 art prop. 1. or minister them but unto whom they list so is Baptisme of the Servetians b Calvin epiph 118. and Anabaptists c Slâ—â—dan câ—mmon l. 9. ministred onely unto elder persons and denied unto Infants and so is the same Sacrament of the Marcionites ministred unto single persons but denied unto married folks d â—ert contra Marcion lib. 1. 4. or doe abuse them So abused is baptisme by them who baptize things without reason yea sometimes without life or sense so have the Papists baptized both Bels and Babels as the great Bel of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name e Cypr. Valera of the Pope c p. 55. and the great Bell of Christs Church in Oxford f D. Humfre 〈◊〉 suâ—llâ— p. 81. which D. Tresham the Vice chancellor named Mary Babels as the Duke of Alvas chiefe Standard which hee used in the Low Countries was baptized by Pius Quintus Ann. 1568. and called Margaret by the said Pope g D. Morison de depray Râ—â— Orig pag. 24. and so the Cataphrygians baptized the dead bodies of men h Philastrius Againe Baptisme was abused by the Marcionites when they baptized the living for the dead i Tert. contra Mar. lib. 4. also by the Novatians k D. Cypr â—d Iulian. and Papists l Suc. ar 23. prop 3. when they rebaptized Infants afore baptized as they termed them by Heretikes And so abused was the Lords Supper by certain Heretikes condemned in a Councell at Carthage whose manner was to thrust the Sacrament into the mouthes of dead men m Conc. Carthag 3. can 6. and is by the Papists whose guise is to use it magically n Art of the peace between Spaine and Eng. ar 1 1604 ar 2. concer a moder See more in the Art of Bap the L. Supper also ar 28. prop 5. as a salve against bodily sicknesse and adversity also to carry the same about pompously and superstitiously in the open streets to be adored of the beholders 11. Proposition All which receive the Sacraments receive not therewithall the things signified by the Sacraments The proofe from Gods Word VVE reade in the holy Scriptures that Some persons doe receive the Sacraments and the things signified by the Sacraments which are the remission of sins and other spirituall graces from God and so received was the Sacrament of Baptisme of Cornelius a Acts 10.47 and the Lords Supper of the good Disciples b Marke 18.26 c. and the godly Corinthians c Iohn 13 22â— Some againe receive the Sacraments but not the things by them signified so received was Baptisme of Simon Magus d Acts 8.13 and the Lords Supper of Iudas e Iohn 13.26 and so receive the Atheists Libertines and impenitent persons f 1 Cor. 11.17 c. And some receive not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Thiefe upon the Crosse g Luke 23.43 44. This maketh us to conceive well both of those men and women which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world unbaptized Furthermore it is apparent how Salvation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeve h Mar 16.16 Againe St. Paul saith Whosoever shall eate the bread or drink the Cup of the Lord Vnworthily shall bee guilty of the body and bloud of Christ i 1 Cor. 11 27. And this the purer Churches every where doe acknowledge k Confes Helv. 1. ar 10 and 2. c. 19 21 Basil ar 3. 6. Bohem. c. 11. 13. Gal. ar 24. 36 37. Bel. ar 33 35. Aug in 3 13. Saxon. ar 13. 24. Wit c. 10. Suet. c 17 The adversaries unto this truth The Papists therefore be in a wrong opinion which deliver that The Sacraments are not onely Seales but also causes of grace a Test Rhem. an 1. Pet. 3.21 and The Sacraments doe give grace even because they be delivered and received ex opere operato b Ibid. annot marg p. 357. 26. Article Of the unworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the evill be ever mingled with the good and sometime the evill have chiefe authority in the ministration of the Word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authority we may use their ministery both in hearing the Word of God and in the receiving the Sacraments Neither is the effect of Christs ordinance taken away by their wickednesse nor the Grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments ministred unto them which are effectuall because of Christs institution and promise although they be ministred by evill men Neverthelesse it appertaineth to the discipline of the
Church that enquiry be made of evill ministers and that they hee accused by those that have knowledge of their offences and finally being found guilty by just judgement be deposed The Propositions 1. The effect of the Word and Sacraments is not hindred by the badnesse of ministers 2. Evill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the Word and the Sacraments is not hindred by the badnesse of ministers The proofe from Gods Word OF the ministers ecclesiasticall the Church is to conceive neither too sinisterly as though their unworthinesse could make the Word and Sacraments the lesse effectuall to such as worthily do heare and receive them nor on the other side too highly as if the dignity of their calling were cause good enough that what they doe or say ex opere operato take happy effects These things from the Scriptures are manifest which teach us that wicked ministers even the Scribes and Pharises fitting in Moses chaire a Matth. 23.1 and preaching Christ though through envie strife and contention b Phil. 1.15 are to be heard and many administer the Sacraments as did the ordinary Priests among the Iewes whereof very many both afore and after that our Saviour came into the world were most wicked men and the best are but the Ministers of God c 1 Cor. 4.1 and Gods labourers d 1 Cor. 3.9 Also the purer Churches beare witnesse hereunto e Confes Helv. 1. ar 15. 20 22. Hel. 2. 1. 18 21 Bohe. c. 11. 12. Gal. ar 3. 35. Aug ar 8. Sax ar 1â— 13. Wit ar 31. Suc. ar 13 Neither is he whosoever that planteth any thing neither he that watereth but God that giveth the encrease saith Saint Paul f 1 Cor. 3.7 And a signe of a good spirit is it to regard not so much who speaketh a ministreth or what is uttered and offered from God Errors and adversaries unto this truth The due consideration of the premises will both settle us the more firmely in the truth and make us the more carefully to abhorre all adversaries thereof as in old time were the Donatists and the Petilians who taught that the Sacraments are holy when they be administred by holy men but not else a D August in Psa 100. 32. Idem contra Pâ—til l. 1. c 4. also the Apostolikes or Henricians who had a fancie that he was no Bishop which was a wicked man b Magdeburg eccles hist Câ—nt â—2 cap. 5. fol â—44 Among the Fathers also Cyprian and Origen were not found in this point For Cyprian published that no minister could rightly baptize who was not himselfe endued with the holy Ghost c D. Cyprian epist lib. 1. lib. ad Mag. ep 6. he further delivered that whosoever doe communicate with a wicked minister doe sinne d Ibid. ep 4. Origen held that in vaine did any minister either bind or lose who was himselfe bound with the chaines of sinne and wickednesse e D Orig in Math. â—1 act 1. Such adversaries in our time be the Anabaptists the Family of Love the disciplinarians usually termed Puritans the Sabbatarians the Brownists and Papists For f Wilk against the l a ar 14. p. 66. The Anabaptists will not have the people to use the ministery of evill ministers and thinke the service of wicked Ministers unprofitable and not effectuall affirming that no man who is himselfe faulty can preach the truth to others The Family of Love doe say that no man can minister the upright service or ceremonies of Christ but the regenerate g H. N. evang c. 23. 6. 2. also that wicked men cannot teach the truth h Fam 1. epist to M. Rogers The disciplinarian Puritanes do bring all ministers which cannot preach and their services into detestation For their doctrine is that Where there is no Preacher there ought to be no minister of the Sacraments i Lear. disc p. 62. None must minister the Sacraments which doe not preach k T. C. 1. c. p. 104. The Sacrament is not a Sacrament if it be not joyned to the Word of God preached l Ber. de Loquercas of the Church c. 10. It is a sacriledge to separate the ministration of the word preached from the Sacraments m Lear. disc p. 60. Of these mens opinions be the Sabbatarians among us For their doctrine is to the common people that unlesse they leave their unpreaching ministers every Sabbath day and goe to some place where the Word is preached they do prophane the Sabbath and subject themselves unto the curse of God n D. B. doc of the Sab. 2. booke p. 173. So the Brownists No man is to communicate say they where there is a blind or dumbe ministery o R. H. on Psal 122. The Papists doe crosse this truth but after another sort For Pope Hildebrand decreed and commanded that no man should heare Masse from the mouth of a Priest which hath a wife p B. Iewel on Ag. 1. ser The Rhemists doe publish how The Sermons of heretikes and so tearme they all Protestant ministers must not be heard q Test Rhem. annot tit 3. 10. r Ibid. an Mar. 3.13 though they preach the truth Their prayers and sacraments are not acceptable to God but are the howling of wolves 2. Proposition Evill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church The wicked and evill ministers must not alwaies be endured in the Church of God For they are the evill and unprofitable servants a Math. 25.26 the eyes which doe offend b Math. 18.9 the unsavoury salt c Math. 5.13 which are carefully to be seene 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 civill state hath also given authority unto his Church to punish offenders according to the quality of their transgressions And so may we reade in the Word of God Let the Church say our Saviour d Math. 18.17 Let such a one by the power of our Lord Iesus Christ be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of our Lord Iesus saith Saint Paul e So the neighbour Churches f Helv. 2. c. 18. Bohe. 2. c. 18. ar 11. Suev ar 35. Adversaries unto this truth Then deceived and out of the way are the Brownists and Barrowists which are of minde that Private persons in themselves have authority to depose unmeet ministers and to punish malefactors a R.H. in Psal 121. p. 117. Every particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments c. to call men unto repentance c b Bar. disco p. 56. to reproove the faults of the Church and
by the commandements given unto the Priests for the choice of their wives a Lev. 21.7 and by the examples also of Religious Priests as Aaron b Levit. 22.1 Eli c 1 Sam. 3.13 Zacharias c d Luke 1.5 and Prophets which were all married as it is thought except Ieremy From the New Testament by the words of S. Paul who saith a Bishop must be the husband of one wife one that hath children under obedience e 2 Tim. 3. An elder must be unreproveable the husband of one wife having faithfull children f Tit. 1.5 6. Deacons must be the husbands of one wife and have wives that be honest not evill speakers c g 1 Tim. 2.11 12. And by the example of Peter h Matth. 8.14 Paul i Phil. 4.2 yea of the Apostles k 1 Cor. 6.5 who were all married men Iohn the Evangelist onely except as some thinke All sincere Churches and professors subscribe hereunto l Conf. Helv. 1. ar 37. 2. c. 29 Basil ar 1. sect 1. 2. Bohe. c. 6. 16. Gal. ar 24. Aug. de abus Sax. ar 18. 21. Wittemb c. 21. 26. Suc. c. 12. The adversaries unto this truth And none of Gods Churches or people be of the minde Either of the Vigilantians that all and every one of the Clergy is necessarily to marry or not to be admitted for a Minister a D. Hiero. advers vigil Or of the Iovinians whose Elect Priests might not marry b D. Aug. epist 74. Or of the Popists who teach that From the Apostles time it was neither lawfull for Priests to marry c Majora clymilit eccles The three orders of Deacons Subdeacons and Priests are bound not to marry d Test Rhem. annot marg p. 571. After Orders to marry it is not lawfull e Ibid. an 1 Tim. 3.2 it is to turne back unto Satan an Apostacie f Ibid. an 1 Tim. 5.15 None may be a Priest though he will vow a single life if he have beene a married man g Ibid. an 1 Tim. 3.2 For a priest to play the whore-master it is lesse offence then to take a wife This was the speech of Cardinall Campeius h Sleidan com 1 Tim. 5.9 l. 4. And most famous in the Romish Clergie for their uncleane and uncontinent life Hence written is it Of Pope Paul the 2. Auxia testiculos Pauli ne Roma requiras Filia huic nata est haec docet esse marem Of Pope Innocen the 8. Bis quatuor Nocens genuit puellulos Totidem sed Nocens genuit puellulas O Roma possis hunc meritò dicere Patrem Of Pope Alex. the 6. Non spade Alexander fuerat Lucretia nempe Illius conjux nata narusque fuit Of the Priests Multi vos sanctos multi vos dicere Patres Gaudent vobis nomina tanta placent Ast ego vos sanctos non possum dicere Patres Possum cum natos vos genuisse sciam Of the Iesuits With woman ye lye not but with males rather Speake Iesuite how canst thou be a Father c i Iesuits catec 2. B. cap. 5. p. 114. b. 2. Proposition It is lawfull by the Word of God for all Christian men and women to marry at their owne discretion in the feare of God The proofe from Gods Word THE Spirit of God saith unto men and women in all ages Bring forth fruit and multiply and fill the earth a Gen. 1.27 28 Marriage is honourable among all men and the bed undefiled b Heb. 13.4 To avoide fornication let every man have his wife and every woman have her husband c 1 Cor. 7.2 If they cannot abstaine let them marry d Ibid. 9. Notwithstanding in saying that Christians may marry at their discretion the meaning is not that any may marry if they thinke good either within the degrees of kindred and affinitie prohibited by wholesome lawes or without the consent of parents or of others in the roome of parents if they be under tuition or to other ends then God hath prefixed So testifie with us the reformed Churches e Conf. Helv. 1. ar 37. 2. c. 29 Bohem. c. 19. Gal. ar 24. Aug. de abus ar 4 5 Saxon. art 18. Wittem c. 21.26 Suc. c. 22. Errors and adversaries unto this truth Greatly hath this truth beene crossed and contradicted For Some leave it not to men and womens discretion but compell them whether they will or not to marry so did the Ossenes a Hey de descrip urbis Hierusal l. 3. Some utterly doe condemne marriage as did the Gnostikes b D. Iren. the Hieracites c August de haeres the Priscillianists d Leg. epist 93. c. 7. the Montanists e Euseb the Satumians f Epiphan the Aerians g Philastr the Apostolikes h Epiphan Some allow of the wedded life yet not in all sorts of persons For The Papists forbid all Clergy men to marry i Test Rhem. annot 1 Tim. 5.6 as also all God-fathers God-mothers and whosoever be of spirituall kindred k See above ar 25. pr. 8. Some will have none to marry but Virgins and single persons as the Henricians l Magd. eccles hist Cen. 12. cap. 25. Some condemne all iteration of marriage or twice marrying the husband or wife being dead such heretikes were the Catharans m D. August de haeres c. Some would have women though married to be all common as the Nicolaitans n D. Iren. and Davi-Georgians o Hist D. Georgi◠Some will not marry according to Gods Ordinance but thinke that one man at one and the same time may have many wives In which error were the Hermogenians p Tertul. adue Hermog and are the Ochiniter q Beza epist 10.11 33. Article Of excommunicate persons how they are to be auoyded That person 1 which by open denunciation of the Church is right cut off from the unity of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an Heathen and Publican 2 untill hee bee openly reconciled by penance and received into the Church by a Iudge that hath authoritie thereto The Propositions 1. The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican 2. An excommunicate person truly repenting is to be received into the Church againe 1. Proposition The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican The proofe from Gods Word THE most severe and vttermost punishment that the visible Church can inflict upon the wicked and ungodly of this world is excommunication which is a part of discipline to be exercised and that upon urgent occasions and it is commended unto the Church even by God himselfe who in his Word hath prescribed 1. Who are to excommunicate namely
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
given to every King or Queene in their owne Dominion by the Word of God For They are for titles gracious Lords a Luke 22.25 Princes b Rom. 13.3 the Ministers of God c Ibid. 4. the Nurses of the Church d Isa 49.23 Gods e Psal 32.1 For authority the chiefe f 1 Pet. 2.13 Which moveth St. Paul to exhort that supplications be made for all men but first for Kings as the chiefe g 1 Tim 3.1 Againe Every soule is commanded to be subject to the higher power c h Rom. 13.1 Finally the examples are manifold and pregnant shewing the principality of Kings over all persons and causes For Aaron the high Priest called Moses the chiefe Prince his Lord i Exod. 32.21 so did Abimelech tearme Saul his Lord k 1 Sam. 22.12 K. Iehosaphat as chiefe in Iudah appointed Iudges Levites and Priests l 2 Chr. 19.5 c. 8. K. Ezechias also as chiefe sent unto all Israel and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeover m 2 Chr. 30.1 also hee appointed the course of Priests and Levites by their turnes n 2 Chr. 31.2 and commanded all the Priests to offer sacrifice c. and they obeyed him o Ibid. c. 29.21.22 and enjoyned all the congregation to bring offerings and they brought them p 31. Confess Helv. 1. ar 16. c. 2 30. Basil ar 7. Bohem. c. 16. Bel. ar 36. Aug. ar 16. 17. Sax. ar 23. Suc. pecorer Which we doe unto ours the very same doe the Churches of God ascribe unto Christian Magistrates in their principalities Errors and adversaries unto this truth Which being true then false is it which the Papists deliver viz. that The Kings 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 soules a Test Rhem. Annot. 1 Pet. 2.13 Kings and Princes be they never so great must be subject unto some Bishop Priest or Prelate b Ibid. an Heb. 13.7 The whole Clergie ought to bee free from paying Tribute c Ibid. an Mat. 17.26 Sacerdotes etiam Principibus jure divino subditi deleatur say the expurgators Priests are not by Gods Law subject unto Princes d Index expurg p. 26. No man is to be subject unto his temporall Prince and superiour in matters of Religion or regiment of his soule but in such things onely as concerne the publike peace and policie e Test Rhem. an Rom. 13.1 False also is it which the Puritanes doe hold namely that Princes must be servants unto the Church be subject unto the Church submit their scepters unto the Church and throw downe their Crownes before the Church f T. C. râ—p p. 144. Magistrates as well as other men must submit themselves and bee obedient to the just and lawfull authority of the Church g â—â— dis p. 185. that is of the Presbitery h That which our Saviour calleth Presbytâ—rian and to doth Luke â—â—a disc p. 89. Quis tandem reges principes who can exempt even Kings and Princes from this Non humana sed divina Dominatione not humane but divine Domination meaning of the Presbytery saith Beza i B za de pres p. 124. which Presbytery they would have to be in every Parish k There ought to be in every Church a Consistory of seigniory of elders or governours â—â—ar disc p. 84 Every Congregation ought to have Elders and an Eldership-Demon of dis c. 12. p. 55. cap. 14. pag. 69. In stead of Chancellors Aâ—chdeacons Officials Commissaries Proctors Summoners Churchwardens and such like you Parliament men have to plant in every Congregation a lawfull and godly Seigniory 1. Admor to the Parliam I would that every little Parish should have seven such Elders at the least and every meane Church 13. and every great Church 13. Hunt of the Foxe c. Ec. 2.2 Quotquot ecclesiae Christi as many as be members of Christ and of the Church they must subject themselves to the Consistorian discipline Non hic excipitur Episcopus aut Imperator Neither Bishop or Emperour is excepted here Nulla hic acceptio aut exceptio est personarum Here is no acception or exception of persons l Sâ—ecaâ— de dis p. eccles p. 456. 3. Proposition 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 The proofe from Gods Word KIng Ezechiah said unto the Priests and Levites of his time My sonnes be not deceived For the Lord hath chosen you to stand before him and to serve him and to be his Ministers and to burne incense a 2 Chr. 29.11 So doe we say The Lord hath appointed a company and calling of men to teach the people to expound the Scriptures to celebrate the Sacraments to handle the Keyes of the celestiall Kingdome insomuch as hee whosoever that shall presume to doe these things not called thereunto and that lawfully b See afore ar though he be a King or Prince he may feare that punishment which fell upon Vzzah c 2 Chr. 26.19 Notwithstanding all Kings Queenes and Princes in their places may yea and must as occasion serveth with K. Salomon build an house for the Lord d 2 Chr. 2.1 and set the courses of Priests to their office e 2 Chr. 8.14 with K. Ezechiah breake the Images cut downe the Groves take away the high places f 2 Chr. 31.1 appoint the courses of the Priests and Levites and enjoyne all the people to minister sustenance unto the Priests g Thus did Ezechiah throughout all Iudah and did well and uprightly and truely before the Lord his God 2 Chr. 31.20 with K. Iosiah put downe and burne the horses of the Sunne h 2 Kin 23.11 breake downe the houses of the Sodomites i Ibid. 7. purge Iudah and Ierusalem from the high places Groves carved and molten Images k 2 Chr. 3.34 appoint the Priests to their charges l Ibid. 3.5.2 and compell all that are found in Israel to serve the Lord their God m Ib. c. 33.34 and with the King of Niniveh proclaime a fast and command every man to turn from his evill way c n Jonas 3.7 Of the same judgement be other Churches o Confe Helv. 1. ar 26. 2. c. 30. Basil ar 7. Boh. c 16. Gal. ar 39. Belg. ar 35. Sax. ar 23. Wittem c. 35. The errors and adversaries unto this truth Much therefore out of the way are and offend greatly doe first the Papists who publish that The care of Religion pertaineth not unto Kings Religionis curam semper pertinnisse adreges dole say the expurgators blot it out a Index expur p. 145. Queenes may not have
that which is said by our Saviour Christ and his Apostle Iames. Our Saviour saith Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole nor by Ierusalem for it is the Citie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay a Math. 5.34 So the Apostle Saint Iames Before all things my brethren saith he sweare not either by the heaven or by the earth or by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation b Iames 5.12 All Churches doe and some in their publike writings condemne vaine rash and idle oathes c Conf. Helv. 2. c. 5. Basil ar 11 Adversaries unto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the covetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and usuall oaches Next the Basilidians a Philast Helchisaites b Euseb ex Oâ— v. d. l. 8. c. 38. Priscillianites c Bulli. conâ—â— Anathâ—p l. 2. cap 4. and Family of Love d Ramscis con who for ease and to avoide trouble and persecuâ—ion dread not to sweare and forsweare themselves Thirdly the Papists whose common guise is to sweare either by Saints or Idols or by God and creatures together e Pet. de Soto Math. conf p. 40. a. Fourthly the Puritanes who use to sweare though not by God c. yet as wickedly using horrible imprecations as I renounce God God damne me or as Hackets manner was God confound me f Conspir fer pretend refer p 5. Lastly the Banisterians who deeme it Hypocrisie for one Christian to reprove another for common and rash swearing which are but Trifles in their opinions g Vnfold of Banist errors 2. Proposition A lawfull Oath may be given and taken according to the Word of God in justice judgement and truth The proofe from Gods Word THe truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there be both Commandements that we must and may and formes prescribed how we shall sweare For the first Thou shalt feare the Lord thy God and serve him And shalt sweare by his name saith Moses Again thou shalt sweare a Deut. 9.13 22.11 The Lord liveth and thou shalt cleave unto him and shalt sweare by his Name b Ibid. 10 20. And touching the other sweare may we not either by Baal c Ierem. 12.16 or by strange gods d Iosh 27.7 or by the Lord and by Melchom that is by Idols e Zeph. 1.7 or by any creatures f Matth 5.34 But our Oathes must bee made in the name of the Lord g Deut. 6.13 as The Lord liveth h Ier. 12. â—6 and all is to be done in truth judgement and righteousnesse i Ier. 4 2. and when the magistrate calleth us thereunto k Exod. 22.8 1 King 8.31 All Churches joyne with us in this assertion and some testifie the same in their publike writings l Confes Helv. 2. ar 16. 1.2.30 Gal. ar 40. Basil ar 11. sect 1. Aug. ar 16. The Errors and adversaries unto this truth Many be the adversaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseies who deeme all swearing as bad as forswearing a â—ard of sâ—â—â—ons 2 part and doe the Anabaptists which will not sweare albeit thereby both the glory of God may be much promoted and the Church of Christ or Common weale furthered b Confâ— Basil ar 11 sect 1 2. Others condemne some kinde of Oathes and will not sweare 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 Catholike a Papist for his religion c Test Rhem. an Act. 23.12 and such as by Oathes accuse Catholikes that is Papist are damned d Ibid. So the Puritanes oftentimes either will take none oath at all when it is ministred unto them by authority if it may turn to the molestation of their Brethren e Hook of eccles pol. praef or if they sweare finding their testimony will be hurtfull to their cause they will not deliver their â—â—nds after they be sworne f D. Suâ—cliffe ans to Iob Throk p. 46. b. 3. Others having taken the Oath do foulely abuse the same as the knights of the post like the Turkish Seiti and Chargi g Pol. of the Turk emp. c. 24. p. 74. who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuites who in swearing which is little better then forswearing do viti scientia that is cunning and equivocations h Quod lib p. 34. 68 Garnets arraign as also doe they who conscionably and religiously keepe not their faith such are the forenamed Papists For they say an Oath taken for the furtherance of false religion as they take the profession of all Protestants to be i Test Rhem. an Act. 20 12. bindeth not k Iuramentâ—m propter falsam religionem prestatum non obligat Bap. Fricklâ—r de jure magist p. 11. Againe Faith â—s not to be kept with Heretikes l Conc. Constan Which assertion little differeth from the opinion of some Puritanes who teach that promise or Faith is not to be kept when as perhaps by the not erecting of Presbyteries in every Parish Gods honour and preaching of his Word is hindred m Geneva an Matth. 2.12 One of them hath delivered that if the Prince do hinder the building of the Church the people may by force of armes resist him Ans to the Abstract p. 94. Subjects be discharged from their Oath of Alleageance and may gather forces against their liege Soveraigne if hee enterprize any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonists in a certaine conventicle of theirs at Paris n Mercur. Gal. lobelg l. 2. p. 89. And that Magistrates by their subjects may be brought under to obedience of Lawes was a conclusion of certaine Scottish Ministers in a private Conventicle of Edinburgh o Bucchan rerum Sotic l. 17 p. 202. Seditiosi non sunt qui resistant principibus politicum aut ecclesiasticum statum perturbantibus Nam qui resistit Principi seditiosus non est sed seditionem tollit saith a Frenchman p Euseb Philadelph dial 2. p. 57. yea saith an Englishman whose works by T.C. are highly approved and commended Hunc tollant vel pacificè vel cum bello qui ea protestate donati sunt ut regni Ephori vel omnium ordinum conventus publicus q Dud. Fen. S. Theo. l. 5. c. 13 Subjects may not respect their Oathes made unto such Princes which trouble the state of the Church or Common-weale Finally whatsoever Princes be good or bad if they be women say some oathes or alleageance then are not to be kept Their words be these First aswell the States of the kingdome as the common people They ought to remoove from honour and authority that monster in nature so call I woman in the habit of man yea a woman against nature raigning above man Secondly if any presume to defend that impiety they ought not to feare first to pronounce and then after to execute against them that is to say against women governours 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 perswaded that as the beginning of their oathes proceeding from ignorance was sinne so is the obstinate purpose to keepe the same nothing but plaine rebellion against God r Against the regim of women 2. blas p. 53. b. Lastly of all whereas every Minister of the Word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull 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 voyd within the Realme and therefore your Oath of Canonical obedience is of no force and all your Canonicall admonitions not worth a rush Å¿ The Gentlemens demands vnto the Bishops printed ann 1605. p. 76. D. Hilar. contra Constantiâ—â— August Non recipiâ— mâ—â—ndarium veritas nec patitur Religiâ— impietatum The truth admits no lye neither can Religion abide impiety 1 Tim. 1. v. 19. Vnto the King everlasting immortall invisible unto God onely wise be honour and glory for ever and ever Amen FINIS