we hav no power to doc good or pleas God without his grace preventing us that we may hav a good wil and working when we hav that wil. Article 11. We are accompted righteous before God only for the merit of our Lord and Saviour Jesus Christ by Faith not for our own works or deservings which is a most wholsom doctrin very ful of comfort Article 12. Albeit works which are fruits of Faith and follow justification cannot put away our sins and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ and doo spring necessarily from a tru lifely Faith insomuch that by them a lifely Faith may be so evidently known as a Tree discerned by the fruit Article 13. Works doon before the Grace of Christ and justification of his Spirit are not pleasant to God for as much as they spring not from Faith in Jesus Christ nor doo they make men meet to receiv Grace or as School-writers say deserv Grace of congruity yea rather becaus they are not doon as God hath willed and commanded to be doon we doubt not but they hav the nature of sin Article 14. Voluntary works over and abov Gods Commandements caled works of supererogation cannot be taught without arrogance and impiety for by them men declare they doo not only render to God so much as they are bound to doo for themselfs but doo more for his sake then of duty is required which shal transcend to sav others wheras Christ saith plainly When yee hav doon al which is commanded say we be unprofitable servants Article 15. Christ in truth of our Nature is made like to us in al things except only sin from which he was cleerly void both in Life and Spirit he is the Lamb without spot who by sacrifice of himself once made took away the sins of the World and no sin as saint John saith was in him but we although baptised and born again yet offend in many things and if we say we hav no sin we deceiv our selfs and no truth remains in us Article 16. Not every deadly sin willingly committed after Baptism is sin against the holy Ghost and unpardonable wherfore the grant of Repentance may not be denied to such as fal into Sin after Bâ—ptism After we hav received the holy Ghost we may depart from Grace given and fal into sin and by Gods grace we may rise again and â—mend our lifes therfore they are to be condemned which say they can sin no more so long as they liv here being once justified or deny place of forgivnes to such as truly repent Article 17. Predestination to life is Gods everlasting purpos wherby before the worlds foundation he constantly decreed by his Counsil secret to us to deliver from curs and damnation thos whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting Salvation as vessels made to honor Therfore they which are induâ—d with so excellent a benefit be caled according to Gods purpos by his Spirit working in du season they through Grace obey the caling are justified freely made sons of God by Adoption like the Image of his only begotten Son Jesus Christ walk Religiously in good works and at length by Gods mercy attain everlasting felicity as the godly consideration of Predestination and Election in Christ is ful of sweet pleasant unspeakable comfort to godly persons and such as feel the working of Christs Spirit mortifying the works of the flesh and their earthly members and drawing up their minds to high Heavenly things aswel becaus it doth greatly establish and confirm their faith of eternal Salvation to be enjoied by Christ as bicaus it fervently kindles their lov toward God so for curious carnal persons lacking his Spirit to hav the Sentence of Gods Predestination continualy before their eys is a most dangerous downfal wherby the Devil thrusts them into desperation or rechlesnes of most unclean living no less perilous then despair Farthermore we must receiv Gods promises as they be generaly set forth in holy Scripture and that wil of God is to be folowed in our doings which is expresly declared to us in his word Article 18. They are also to be had accursed who presum that every man shal be saved by the Law or Sect which he professeth so that he be devour and diligent to frame his life according to that Law and Light of Nature for holy Scripture sets out unto us only the name of Jesus Christ wherby we must be saved Article 19. Christs visible Church is a congregation of faithful men in which Gods Word is purely preached and Sacraments duly administred according to Christs Ordinance in al things of necessity râ—qu sit to the same As the Church of Jâ—â—usalem Alexandria and Antioch hav erred so hath that of Rome not only in their living and matter of Ceremonies but also in many matters of Faith Article 20. The Church hath power to decree Rites or Ceremonies and authority in controversies of Faith yet is it not lawful for the Church to ordain any thing contrary to Gods Word nor may it so expound any place of Scripture that it be repugnant to another wherfore tho the Church be a witnes and Keeper of holy writ yet as it may not decree any thing against the same so ought it not to enforce any thing besid it as an Article to be beleeved for necessity of Salvation Article 21. General Councils may not be gathered without command and wil of Princes when they are gathered being but an Assembly of men and al not guided by the Spirit and Word of God they may er and som times hav erred in matters pertaining to God Wherfore things ordained by them as necessary to Salvation hav neither strength nor authority unles it may be declared that they are taken out of holy Scripture Article 22. The Romish Doctrins touching Purgatory Pardons Worshipping both Images and Reliques and Invocation of Saints is a fond thing vainly invented and grounded on no warranty of Scripture but rather repugnant to Gods word Article 23. It is not lawfull for any man to undertake the office of public Preaching or ministring the Sacraments before he be lawfully caled and sent to execut the same such we ought to judg lawfully caled and sent which be chosen or caled to this work by men that hav public authority given them in the Congregation to cal and send ministers or laborers into the Lord's Vineyard Article 24. 'T is flatly repugnant to Gods word and primitiv Churches practis to hav public Praier or Sacraments ministred in a toung not understood of the People Article 25. Sacraments ordained by Christ be not only baâ—ges or tokens of Christian mens profession but rather sure witnesses and effectual signs of Grace and Gods good will toward us by which he works invisibly in us and not only quicken but also strengthen and confirm our faith in him There be two Sacraments ordained by
before their deaths they ordeined som Disciples as Superiors over several Churches and Presbyteries 4. That such were stiled Prelats set over and Bishops or Overseers 5. That Peter and James Apostles Marc and Timothy Evangelists Gaius and Lynus two of the seventy Disciples Titus Onesimus Evodius Clemens Lucius Apelles Denys Areopagit Polycarp Ignatius Anacletus Apostolic Men were actual Bishops in several Sees as Ignatius Tertullian Irenaeus trusty Trustees avow 6. That in after ages Bishops were chosen by Presbyteries not occasionaly like Presidents or Moderators in Councils nor annualy as Maiors of Cities but perpetualy for life like Masters of Colleges to govern their Dioceses 7. That such continued in al christian Churches by the titles of Bishops or Prelats til Luther stiled them Superintendents 8. That after-Records or Catalogs of Episcopal continued successions are extant every wher beyond cavil or contradiction 9. That al Elders or Presbyters with Deacons Evangelists c. were Clergy Men by imposition of hands til Calvin occasionaly admitted Laics Joint Rulers in shew with Clerics which form hath since crept into a few Churches as novities stil find vulgar intertainment like new Brooms 10. That ther is no semblable color for conterfet Lay-Elders to meddle in Church matters nor ever were any such except Church-Wardens to keep the common Stock Goods and Utensils safe What needs more light at noon The blind are never the better nor wil deaf Adders be charmed So far the History Gaudenus de Episcopatu Gauden about Episcopat In his Hicrospistes or Defens of English Ministry and Ministers LEt Dr. Gauden a learned Divine ful of piety and free Appendix from partiality moderat the matter who in his Elegant Apology for the Ministry hath thes passages in sundry places He dotes not on any dross or rust which antient venerable Episcopacy may in many revolutions of ages easily contract and be as easily cleered nor likes thes rigid reformations which som rash envious ambitious Presbyters driv on who know not how to shav their Fathers Beards without cutting their Throats pair their Nails without cropping their Hands nor as unskilful Chymists refine from dross without consuming what is Pretious nor as blind Empirics purge bad Humors without casting into bloody Fluxes Our Lord Jesus Christ the tru Messias Son of God Angel of the new Covenant the great Apostle Bishop and Father of our Souls Author and Finisher of our Faith Suprem Lord and King Eternal high Priest and unerring Prophet of his Church was sent by Gâ—d the Father to perform al Prophecies fulfil al righteousnes and settle a visible Ministration of holy things in his Church who cam not in his own Name as Man to be Mediator or to take the Honor of Prophet Priest and a King over it but had his Mission from the Father by evident Witneâ— from Heaven both before and at his Birth but more eminently at Baptism by the visible Shape of a Dov and audible voice This is my beloved Son in whom I am wel pleased being annointed with gifts of the Holy Ghost abov al as Head of the Church Thes were attended with infallible Signs and Wonders while he taught the Mysteries of his Kingdom and instituted holy Rites to distinguish his Church from the World by thos Seals and Pledges of his lov in dying for the Faithful when he shed both Blood and Water on the Cross Which having personaly accompiished as to the meritorius part of his Ministry he being no more to convers in a visible Human presence on Earth did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles aforechosen as Stewards or Ministers of his Houshold instructing them on what fundation of Faith to build his Church and by what Sacramental Signs to confirm Beleevers bidding them to Teach and Baptise al Nations to ordein Disciples that should succed and so breathed on them promising to send his Spirit as he did after his Ascention and to be with them til the Worlds end This cannot be meant of their Persons who shortly died but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others for propagation and perpetuity therof Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church an Act of his Kingly power in governing it and the fruit of his Priestly care for a right Liturgy or Officiating to be stil continued by an holy Succession of Evangelical Ministers in his Name to Teach Guid and Govern it in al holy Duties He made Apostles Prophets Evangelists Pastors Teachers for the work of Ministry and edyfying of his body who had divers gifts as be several parts in our body so that al are not Prophets or Pastors which are Beleevers or Members as every bodyly part is not an Ey tho it partakes the same Soul as Beleevers doo the same Spirit in differing ministrations of which Gifts thos only are to Judg whom the Spirit sets Successivly in the Church with power to ordein others without which divinely constituted Order began by Christ derived to the Apostles and delegated to their Successors the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies Sects Schisms and blind Baiards as such mishapen prodigies start up daily who having cast off Sacred Order doo in their varieties exced the promiscuous productions even of Afric The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples and took care to ordain others which should so doo after them distributing their own labors into several Churches som of Circumcised Jews others of Gentils among whom they exercised Divine power and Authority with al fidelity as Christs Ambassadors Heralds and Laborers in his Husbandry or Espousers to make a Mariage betwen Christ and the Church which office none without do delegation might presum to perform During which primitiv purity they ordeined Elders in every City and Country charging them to fulfil the Ministrey and feed their Flocks both in tru Doctrin and good Diciplin over whom the Lord had made them Overseers by the Apostles assignation Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life that Christs Institution might be kept unblamable til his secund coming by an holy Order or Office of Ministers duly made by solen imposition of sacred hands as a visible token of their peculiar designation to this function Thus beyond al doubt or disput which none but Atheists or Infidels wil deny Christs holy Ordinance was carried on successivly for three generations 1. In the Apostles 2. From them to Elders and Rulers 3. From them to others which
hath produced sad events and given their Enimies great advantage so they hav work enough to keep the Lepry from their own Heads which they told the People had so fouly infected Bishops hands as could never be clensed unles cut off but al mortals are apt to doo amiss and 't is never too lat to rectify miscarriages Most Men confes nor can impudence gainsay it that the Order or Office is lawful wherby al Christian Churches were Governed however som inconveiniences yea mischiefs too arise from corruption of finful Men in al Professions Tho then Episcopy hath bin much shaken or depressed by power passion or privat ends to the impairing and indangering of the whol fabric or function yet wise Men may after this thick dust of disput see what is of God therin and regulat it by paring off what is depraved or deformed and restore it to primeval purity 'T is now no need to fear or flatter Bishops faces whos glory is gon but meer matter of Conscience to testify truth sith thos of different judgments take freedom to bespatter them so unjustly and unsavourly as they hoped by their il breath to blast that venerable caling and render it odious or execrable to weak Christians which to wise Men was ever like Aarons Ointment poured out Nor doth it lose divine fragrance by the fracture of il times which passionatly break the Alablaster boxes of civil protection which preserved it for many ages from vulgar insolence and Schismatical violence The like liberty is lawful to vindicat it by pregnant places of Scriptural precepts and precedents secunded with Catholic custom and practis of the Church and confirmed by the Laws of this Land To omit the main controversy of its lawfulnes and to whiten two Wals with one Trowel two points principaly shal be handled 1. To remov a popular Odium or Plebeian passion and prejudication taken up by weak yet haply wel minded Christians against Bishops Presidential authority over Presbyters 2. to justify the holy Ministerial Ordination duly doon by their hands One rub riseth from their lat disasters whom if Arguments and Words could not yet Arms and Swords hav suppressed For vulgar minds are apt to judg thos unjust that are unprosperous and cursed who are punished as Turcs use to doom Yet in tru sens their many miseries may no more be urged against their Persons or Places then Jobs afflictions which Satan never alleged against his integrity Many wish that al Prelats and Presbyters were chief Suffâ—rers yea that the Word Sacraments and al holy Ministrations should ceaf but Religious Rites must not be mesured by Mens passions or prevalences nor any secular sanctions For ther were pious Prelats preposited abov Presbyters before any Civil power protected them and by Gods Grace may so continu maugre al oppression or persecution The things of Christ and tru Religion may not be received or refused as Ushered in or crowded out by Civil power nor doth Christ steer his Ship by that compass sith at the same rate of Worldly frowns we should hav no Scriptures Sacraments sound Doctrins or holy Ordinances but al had bin turned into Heathenish barbarity Hereticla errors and Schismatical confusions if conscience to God and Christ had not conserved thes sacred things by the pious patience of holy Bishops and Ministers whom wicked Worldlings ever hated seeking to destroy root and branch through the sides of Episcopacy Bishops Government as referred to the chief office of Ordination is no way Popish or Antichristian as too many ignorantly or malitiously chatter tho the pride ambition or avarice of some Prelats might make them justly odious becaus contrary to Christs precept and patern whos place Bishops as cheif Pastors or Parents among Presbyters hav alwais since the Apostles eminently held in the extern polity or Regiment of the Church So that the antient Presidentship over the Clergy in several Diocesan precincts as it was justly exercised in pâ—rer times is no less Christian then several Churches in al ages and places of the World Yea far beyond any form which hath not charity to brook or bear regulated Prelacy suting with Scripture and Antiquity For Lutheran Superintendents are Bishops in truth tho not title yea the most learned Genevins Calvin Beza Moulin Salmatius Bochartus Blundel acknowledg Episcopat a pious institution succeding in the Apostles steads by the Churches counsil and Consent So far is any sober impartial uninteressed Man from dooming or deeming it unlawful unles they be blinded with blockish ignorance or possessed with peevish arogance Certes the learnedst Presbyterians are best Friends and blind Zelots bittrest Foes to tru Episcopat who want science prudence humility and charity which is the best condiment of Christianity Orderly Presbytery which admits one to Preside is a lesser Episcopy to oversee particular Flocks yet not to expel or extirp Bishops nor is headless or many headed Presbytery necessary by divine right but primitiv Prelacy which imports one grav worthy Person chosen by consent and assisted by counsil of sundry Presbyters to preside over them is to be preferred before al other forms for many weighty Reasons insuing 1. Becaus al Apostolic Antients Ignatius Justin Martyr Reason 1 Polycarp Tertullian Cyprian Irenaeus jointly attest that one stil Episcopized in every City For at first a few Presbyters served in ech by Apostolic appointment but as converts increased they constituted several Colleges Companies or Consistories as the Churches Colonies which one Supervisor as Captain or Commander overruled Aerius upon envy against Eustachius who got a Bishoprick from him was the first that pressed Clerical parity contrary to the Churches old Order but if the Apostles had not instituted it how could al Churches uniformly conspire therin al the World over For tho at first the name was common to al Church Ministers even Apostles yet after their deaths it was peculiarly confined to their Successors in place and power 2. To avoid scandal of other Churches which for far a major part are governed by Bishops in degree dignity and authority abov Presbyters For 't is no prudence or piety to widen differences wherby Papists gain great advantage to esteem us less Christian in utterly abolishing that Catholic Order and by consequent tru Ordination of Ministers together with sacred Ordinances Yea Reformed Churches allow a Presidence among Presbyters nor doo the learned hold it caus enough to seperat from any Church for having Bishops as Peter Martyr Zanchius Vidâ—lius Gerard Groâ—â—us Dâ—oâ—at and Alsted agree 3. To preserv the power of Ministerial Ordination and Succession which som sober Presbyterians specialy Blondel hold to be best strengthned by Episcopy becaus it was the universal way wherby Ministry and Christianity hav bin derived to this day the resecting wherof is most advantageous to al Cavillers against Godly Ministry 4. Tru Episcopat never had had a free ful or fair hearing as so great a matter requires nor was it ever convicted to repugn Scripture as som shamelesly assert
For it neerest resembles Gods protopatern setled among the Israelits who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel Now Christ and his Apostles in their institution much regarded Judaic customs as to Baptise with Water to use Bread and Wine in the Lords Supper to solemnize Weekly the Lords Day in the Sabbaths stead to giv Pastors and Teachers power of the Keis nor is any express precept or evident precedent against Episcopat either commanding parity or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal Christ indeed inhibits his Apostles who were coequal or coordinat to exercise dominion like secular Princes which is a Rule for al Churches not to use any preeminence by ambition tyranny violence or usurpation on the Bodies Estats Lifes or Liberties of Men in Worldlings way yet such courses beside factious emulations are so incident to som insolent Presbyters as to the proudest Prelats Our Saviours sens is plain that what ever parts power place gifts or Graces any Minister hath abov others he should use them with humility to Gods Glory and the Churches good laying aside the levan of imperious oppression but the very Apostles who had a priority of place with parity of power among themselfs exercised superiority of jurisdiction over al other Disciples and Beleevers who obeied them as Fathers doing the like to Bishops after them St. Paul being to leav the World left a patern of Church-Government which was constantly pursued in ordeining Titus and Timothy Bishops giving them personal power to ordein censure rebuk or silence al Elders and Deacons under their charge Which Blondel confesseth to be a perpetual precedent for Church regiment 'T is a poor cavil to say they were Evangelists designed to Preach not to govern sith that takes not away their power of rule for then no Presbyters can Preach except they be Evangelists nor being such can preside in their Consistories At the same rate we may argu that none but the chief Appostles may feed Christs Lambs or Sheep becaus he committed the charge by a triple command to Peter the chiefest Or that the power to ordein Elders by laying on Hands to receiv accusations against them to rebuk censure silence excommunicat and restore belong soly to Apostles and Evangelists whereas a succession is necessary for Church societies so wel as civil as that vehement charge laid on Tymothy to 1 Tim. 5. 21. 1 Tim. 6. 14. keep thâ—s things unpartialy and unblamably til our Lord Jesus Christ com plainly shews For he declining daily to death could not doo it but only transmit the patern to posterity which he performed by a public way of Government This prime practis both in the Apostles dais and after is seen in the seven Asian Churches and in others registred by Fathers Councils and Histories What insuing times observed is evident among al Christians of the Eastern Greec Muscovit Abyssen and Indian Churches which retain Bishops to this day For no Presbyters ever exercised Ordination or Jurisdiction by sole peculiar power without presence and presidence of an Apostle or Bishop Presbytery is named but in two Texts of Scripture one being falsly alleged for ruling Lay Elders which are not preceptiv or institutiv but only narrativ without expressing any joint power office or authority of Presbyters with Presidents much less without or against them St. Jude puts foul marks on such Jude v 8 11. 19. As despised Dominion or speak evil of Dignities denouncing Wo against their seditious practises who are cruel like Cain covetous as Balaam and ambitious as Corah and his complices Such factious disturbers of Order prescribed by God in his Church St. Peter cals Presumpâ—uous Selfwilled and dispisers 2 Pet. 2. 10. of Dignities Whom thes Apostles would not so sharply check unles ther had bin som eminences in the Church so wel as among the Jews which thos mutinous Men confronted or contemned For they were too wary to oppose Civil powers whol Sword was too keen but the Ecclesiastic Orders Dignities and Dominions were obvious or obnoxious to al turbulent tumultuary Spirits who under vele of Christian liberty and pretensions of the Spirit the better to set off their Schisms and separatings oppugned authority even in the Churches Infancy 5. Common Reason requires a power and polity in the Church so wel as in Cities Armies or any Civil societies For the Lord of his Church hath not divested or denied it good government which may lawfully be used with Wisdom and discretion nor may Ministers which excel others in age prudence and gubernativ gravity be barred to employ their Gifts in sutable differences for the Churches behoof Only Christ requires humility in priority which many Prelats had and mo Presbyters wanted and service in superiority proportioned to their parts which God givs not in vain For som Ministers are young proud prone to faction and passion whos folly and fervor needs a bridle of Episcopal authority to curb them beyond common contemptible parity This St. Jerom owns as the ground of that Government to represâ— Schisms nor can such a Paternal preeminence prejudice any in preferring one worthy Person to rule the rest so that his Presidential priority be kept within du bounds of humility For woful experience shews how the want herof hath occasioned many main mischiefs by swarms of Sects both here and elswher If any allege vulgar dislikes of Episcopat this makes most for it sith what the many-headed multitud most decry who wil cry Hosanna and Crucifigâ— with one breath wise Men most approv yea the best Christians seing the misery of change rather desire regulated Prelacy then any other Church-Polity For headlâ—ss Presbytery and scattered Independency are disliked by moderat Men as a remedy wors then the malady 1. For the novity becaus neither was heard of in 1500. yeers and the last scars of twelv yeers standing nor hav they the vote of any general Council or practis of the Catholic Church 2. They hav prevailed here to justle out Episcopy by force in broken bloody times being planted not by Preaching or Patience under persecution but by the Sword and watered with their Brethrens blood as Roâ—ulus founded Rome or as Tâ—â—iâ— Tarquins Wife drov hir Chariot over hir Father Servius mangled Corps wheras Prelacy was decreed in al the World as St. Jerom In Ep. ad Titum avows with wisdom peace and charity by consent of Churches 3. Becaus neither of thes two wais hath such plenary approbation as the old had in al Parliaments and Convocations since this Nation Christianized 4. Sith the same or wors inconveniences obtruded to Episcopy in its declining age appeer in the bud or prime of thes new wais so much pride avarice ambition vanity uncharitablenes with more prophanes Atheism Heresy Blasphemy licentiousnes faction bitternes contention confusion then ever attended Episcopacy beside needless scandal given to other
pressed St. Austin Chrysostom with others against Erastus giving general Councils glorious titles when they served his turn or els slighted them and Cartwright cals such citing of Fathers a raking of ditches 11. They allege against Bishops preeminence over Ministers that both are caled by one name and therfore one Function when 't is answered That community of title takes not away â—â—stinction of Offices sith even Princes are stiled Deacons Apostles and Priests yet far disparat in power this wil not content Yet Erastus proved That the name Elder is ever appropriat to Ecclesiastics not to Laics Beza borowed that distinction for his defens how the name of Bishops and Elders are common but their Offices not al one nor is it a good consequent every Bishop is a Presbyter Ergo every Elder is so for al names of Ecclesiastic Officers Deacons Apostles Prophets Prelats Pastors Presbyters are sometime used generaly or promiscuously 12. They aspers our State for suffering Bishops to retain som parts of the Canon Law crying out 't is Popish and Develish yet if ought sit their humors they secretly stole it out of the Decretals as in their draught of Disciplin more then seven parts of eight are borowed from it Hence Viret finding how Princes by cashiring the Canon Law assumed Ecclesiastic power to themselfs condemns their rashnes or rigidnes who depraved the same Thus by this Jury of Criminations it appeers how palpably partial al mortal Men are in their own behalfs yea their factious folowers wil hardly beleev half and justify the other moity as proceding of piety Next shal be shewed how they wrest the Fathers to their own sens Ignatius wils That nothing be doon in the Church without 〈◊〉 the Bishops consent who as Prince of Priests hath power over al Can ought be plainer Yet Cartwright counterfets That by Priests he means ruling Elders Lay ones he never know by Prince the Moderator chosen to propone matters at one meeting only and by power over al his authority over the Elders in the same Parish when no such precincts were yet bounded just after their new cut Justin Martyr stiles every Bishop Prelat as preposited over Priests and People Cartwright consters it That he was Prelat of the People not over Presbyters or at most a Moderator to propos matters only Yet if he was superior over Ministers how fondly is it inferred to be lawful becaus he was so for even in thos dawning daâ—â— som things deviated from the Gospels purity as the name Prelat common to al Elders was appropriat to one Thus like Wind-millers they make every wind serv their turns Ireâ—â—â—â— saith the Apostles appointed Bishops in thos Churches which they planted Beza clean contrary to his mind and meaning interprets it of Pastors Doctors and ruling Elders not constituted by their authority but chosen by the Parishes For when any Officer was elected the Apostle present consecrated him to the Lord by laying on hands in the name of the Presbytery Jerom testifies That from St. Marc to his time a Bishop was placed in higher degree abov Presbyters as a Captain in an Army Cartwright seeks strange shifts to shadow it 1. That the Presbyters did it without Marcs order 2. That the words from Marcs time are exclusiv as if that superiority began after his time which is flatly fals for he cals Marc Bishop of Alexandria and his successors superior in degree oâ— dignity 3. That in saying it was so at Alexandria he implies it was not so elswher Is not his a goodly gloss 4. He cries ouâ— against the pravity of thos primitiv times which is a more ingenuous agnition but a silly shelter or Sanctuary for no wit of Man can evade or exclude it Jerom saith farther It was ordered by Decrce of the whol World That to suppreâ—â— Schisms one should be chosen by the Priests abov the rest Beza boldly givs him the ly which the testy old Man if he theâ— lived would retort in his throat that it was not so Many Antients Irenâ—us Cyprian Tertullian Jerom Ambros Austin cal Bishops the Apostles Successors And Ecclesiastic Writers draw long Catalogs of their names in several Sees which thos Father 's urged against upstart Heretics in their dais but when Papists press such succession at Rome and elswher we deny not the truth of it but answer that personal succession is very effectual if Doctrinal concur and thos Fathers in urging the first had a special ey to the last becaus such Heretics oppugned som points of Apostolic Doctrin Yet Cartwright and his Cru contend that by Bishops are meant Parochial Pastors stiled the Apostles Doctrinal successors and al Episcopal Catalogs are of Parish Priests Yea Sadeil excluding al personal succession grants Doctrinal to Laics if they hold the Apostles precepts and walk in their paths O dainty When swarms of Authors are cited that Timothy was Diocesan of Ephesus Cartwright givs the ly to al becaus St. Paul saith he was Evangelist So was S. Marc yet a Bishop When for Antiquity of Archbishops Clemens Anacletus Anicetus Epiphanius Ambros c. are urged together with St. Austins rule That wher a name is so old and origin not extant it should seem Apostolic Cartwright cals the citing of antient Authors a raking of Hel and saith thos times were not pure Virgin-like branding Clemens Anacletus and Anicetus as conterfet cranks haply som forgeries were vented in their names and slights Epiphanius that he wrote according to his time but rejects Ambroses Book de dignitate Sacerdotum as foisted When for the Office of Archdeacon Damasus Sixtus Sozomen and Socrates are quoted Cartwright answers That Damasus spake in the Dragons voice the best ground bears thistles and thos times were corrupt Thus they either wiredraw the Fathers words to their own fancy or deny their authority which are easy evasions When Ignatius terms a Bishop Prince of Priests and Cyril and Tertullian high-Priest Cartwright cursedly censures that such Proctors presum to put our Saviour out of his Office yet they are only stiled his Substituts on Earth when al confes it to be the joint judgment of the Catholic Church and Councils that Bishops are the best remedies to repel Schisms and Heresies Beza and Cartwright cry they are al deceived for ther were great controversies and contentions stil under their regiment 'T is tru for Christ foretold it wil be so stil til the end When a cloud of primitiv witnesses is produced for the lawful use of Holy dais Cartwright complains That Truth is measured by the crooked yard of time and appeals from authority to Scripture wherof he wil be sole Judg and Interpreter When the whol stream of Fathers and Councils is urged to prov the Churches power in al indifferent things not prescribed by Gods Word he carps how he is pestered with human authorities instead of the Prophets and Apostles shaking them off as St. Paul did the Viper with one blast that the things asserted are now questioned
as if their cavilling were sufficient When Cyril saith That Moses Law to punish Adultery with death is out of date he comptrols his Opinion as corrupt May it not more justly be said Nomine mutato narratur fabula de se The Tale change but the Name Of them is stil the same When Theodoret testifies That Chrysostom Patriarch of Constantinople had the charge of other Churches in Asia Thracia Pontus beside his own See and Sozomen saith he deposed thirteen Bishops for Simony Cartwright cogs an answer That he had no other care over them then al Godly Ministers ought to hav over al Churches in Christendom or if he took rule over them he was a proud Prelat like the Pope yet haply he deposed thos Bishops by consent of the Presbytery not by his own authority al which bewray gross ignorance contrary to known truth When the first Nicen Synod which placed Patriarchs over Primats is urged for the antiquity and authority of both Cartwright scofs at it as no famous Council taxing divers Decrees of error specialy in points of Disciplin yet al Churches receiv them as authentic and Arrians or other Heretics may so wel cavil at the Doctrins When Antioch Council caled fifteen yeers after Decreed That inferior Bishops shal not act without their Metropolitan sav what pertains to their own Dioceses He glosseth that a Metrapolitan was only set over a chief City and the name makes no more difference then to say a Minister of London and Newington but by Dioces is meant a Parish so he stil translats the Greec word becaus it bears a Parochial and Episcopal division though generaly used for the later wher a chief Minister had som Mercat-Town with vicine Villages appendent to his Church as at Hitchin and elswher Sic parvis componere magna solebat What fine foists and brazen bolts are thes to bolster a bad caus When Athanasius avers That Denys Patriarch of Alexandria to which Jurisdiction Egypt Thebais Mariota Lybia and other Provinces pertained had the Churches of Panâ—apolis committed to his care as Epiphanius saith the same of Peter another Patriarch to whom the Archbishop of Miletus was subject Cartwright consters it of a voluntary care not authoritiv which every Minister ought to take of Churches round about him When Theodoret Bishop of Cyprus saith Heself had Government of eight hundred Churches Cartwright checks him for a vain boaster upbraiding his writing against Cyril quid ad rhombum When the Councils of Nice Antioch Carthage and Sardis declare that only Bishops hav authority to excommunicat Cartwright from Calvin the chief Coryphee declares That in so doing they fomented ambition Thus they speak Magisterialy from their Chair what they list which their partial poor blind Proselits hold for Oracles When Mr. Fox provs Archbishops to be abov Bishops and them abov Ministers Cartwright givs a dor That he writing a Story was more diligent to deliver what is doon then how wel or il doon Yea he censures al learned Men under Edward 6. that they knew only in part and being sent out in the morning dawn yer the Gospel Sun was risen high might oversee much which som not so quick eyd can better discry for what they had in acutnes of sight others enjoy by cleernes of the Suns light He prescribes two learned observations 1. That in the Nicen Synod and others within two hundred yeers after many Canons and Cautions were made touching a Metropolitan in every Province what honor or title he shal hav what limits of Jurisdiction and what place to sit in which shews that it was opposed in thos dais intimating that som Schismatic Spirits opposed the Ecclesiastic Hierarchy then as Disciplinarians did since which is no warrant so to doo 2. That among Pastors Elders and Deacons in every Church one was chosen by the rest to propone matters whether doubts to be debated censures to be decreed or elections to be determined who gathered voices and was the common mouth to moderat the whol Assembly A learned lesson to shew that Episcopal Government jumps just like Germans lips with Genevan Presbytery as if they should shake hands who shape al to their own cut as an old Dotard at Athens deemed al ships his own which cam into the Haven Howbeit they differ diversly among themselfs For Cartwright 〈◊〉 draws the Elderships origin from Moses and Aaron who assembled the Elders at Gods command which he interprets of Laics but Gallaesius of Preachers Peâ—â—itan Berâ—ram and Siniler of Civil Rulers Senators and Princes Beza brings proof out of Moses Pentateuch Chronicles and Prophets But Calvin the Founder saith The Jews Sanedrim was founded after their Captivity being then inhibited to creat a King yet the seventy being instituted by Jethros advise were a lawful Polity allowed by God to censure maners and Doctrins The titles given to Ministers in the new Testament Acts 10. 28 Acts 26. 16. Rom. 15. 16. 1 Cor. 14. 32. Phil. 1. 1. 1 Tim. 3. 2. Beza Junius and Cartwright ascribe to their Elders which Calvin applies to al Ministers Thus they run som into Egypt before the Law som to Mount Sinai in the Wildernes som elswher to seek their Eldership yet cannot find it but agree like Saâ—sons tail-tied Foxes Wher any mention is made of Elders Congregation Church Court Bishops Rulers Thrones Christs Kingdom c. Beza Junius Danaeus Cartwright and that cru imagin it to ring a peal for their Presbyterian platform suting the Scriptures to their tunes For as poor folks beget Children but know not how to keep them so Sectists breed or broch new Opinions and seek Scriptures to maintain them who as Hilary saith care not what the words mean but put their own meaning on them Lastly Listen how highly they prais themselfs and Hyperbolicaly Eudogâ—es extol their Disciplin We hav Christ and his Apostles with al the Prophets for us We striv for everlasting truth which God hath left and may not leav it the matters we meddle in are according to Gods Wil in his Word We propound his Caus faithfully and for it are persecuted We are his poor Servants painful Ministers zelous Professors feeders of his Flock Christs litle ones the foolish things of this World chosen to confound the wise of immortal seed lawful successors to thos who by Faith quenched the violence of fire unreprovable modest most worthy Watchmen We hold nothing not taught in Scripture but what old and new Writers affirm and exemples of primitiv times confirm We seek not to pleas Men or pleasure our selfs but patiently abide til the Lord bring our righteousnes to light and just dealing as the noon day We merit prais of the Law and of Gods Church seeking only to doo good our zele is parallel to that of Moses Elias the Prophets John Baptist Paul the Apostles and Christ Our side detests sin and wickednes our Ministers suffer al evil at Magistrats hands for refusing to doo evil at their commands professing to
prophaned or mispent in riotous revellings by wicked persons specialy sith 't is founded in honor Thâ—s three are 〈◊〉 of our Saviour and commemoration of his chief mercy 4. Whether an express warrant of Christs precept or his 4 〈◊〉 Apostles practise be necessarily required to ratify every Religious Rite of the Church Or whether late Reformists walk by that Rule of Scriptural authority in sanctifying arbitrary daiâ— of Thanksgiving and Hamiliation with many mo Ordinances Customs and Ceremonies which they use 5. What warrant is ther to annul the seventh day Sabbath 〈◊〉 〈◊〉 or surrogat the Lords day in stead sav only that the Apostles somtimes meet on the first day to break Bread Yet the observation of this is no abolition of that specialy sith they stil frequented the Jews Synagogs on thos dais to convert them Or what for the Name sav that St. John saith He was in the Spirit at Patmos on the Lords day Yet is ther no irrefragable evidence that it was the first day Oâ— what for Pedo Bâ—pâ—sâ— excâ—pt that the Apostles Baptised whol Families in which most probably not infallibly were som Infants The bare letter reacheth not so far to assert a precise precept or precedent for either but we rely on the Churches testimony tradition interpretation and authority for al three with many mo Why not then in this point of holy Fests instituted and iâ—tended soly to our Saviours honor and service wherin is no danger but much devotion and sanctity 6. Whether Quis requisivit who required it be rightly 6 Qâ—â—â—e applied to such cases specialy the three precited Or whether it may not be better retorted who requires thes irregular Fests and Fasts appointed by particular Churches or privat Congregations upon arbitrary wil-worship or ordinary occasions Hav not Church Governors so much power or authority as modern Innovators Consider that thos great Clercs had far cleerer judgments to discern truth then silly shalow Sciolists and know that in al matters or mysteries of Religion 't is safer to offend by way of piety humility and devotion then in proud self-lov contempt or despication To take a sober reckoning on the other side what warrant hav Ministers to examin Communicants before the Lords Supper and repel whom they lâ—st Christ at first institution whos patern they pretend to folow in al particles did not examin his Disciples nor bid them so to doo but admitted Judas to partake it at his own Luk. 22. 21. peril knowing him to be a Traitor and Reprobat St. Paul 1 Cor. 11. 28. exhorts every Man to examin himself and so eat of that Bread and drink of that Cup but neither he nor any of the rest practised examination of others so ther is no precept practise or precedent for this modern innovation Yes say they St. Peter bids al be ready alwaies to render a reason of the hope in 1 Pet. 3. 15 16. them with meeknes and fear Tru but speak sincerely is this given as a rule for Pastors to examin Communicants or rather for Al Christians to satisfy Infidels or others Read the next words having a good Conscience that wheras they speak evil of you as of il doers they may be ashamed that falsly accuse your good conversation in Christ Here is no cloke or color for examining Communicants therfore beware how ye wrest or wiredraw Scripture to serv turns Hos scrupulos solvas eris mihi magnus Apollo Cleer thes points and to me Great Phoebus thou shelt be This brief Essay or Epigram being a Theological Theory Corollary is purposly premised as a Prodrom or Patern of 670. such som larger som lesser to be published by Gods grace in two Folio Tomes so soon as they can be transcribed and impressed wherof the Enchiridion now com forth jointly with this work is as it were the Table or Catalog containing the Arguments of them al. Thus writers toil and travel in vain to pleas or profit variously disposed Readers led wholy by Opinion Affection or Prejudication most of which wil rather retribut sharp scofs and scurrilous censures then deserved thanks or commendations but 't is best Buoy-like to bear up amidst al boisterous billows of spite and scandal maugre Mens malice and al envious or venemous toungs To shut up al with two homespun verses His Epigramatibus facies non omnibus una Nec diversa subit quales soluere Gemelli Thes Essais hav not al one face to see Nor much unlike as Twins are wont to be Sitne superstitio Natalis Festa sacrare Christi inter varios lis odiosa fuit Ther 's hateful strife ' mongst som whether to keep holy Christs Birth-day Fest be superstitious folly Scaurus ait renuit Varus utri credere vultis Tam facile est lites conciliare graves Scaurus saith Varus gainsaith which wil ye Beleev So easy 't is great brawls t' agree In dextram potius pietate offendere praestat Quam laeva opprobriis spernere Festa sacra 'T is better right hand-wise by zele t' offend Then Holy dais left-like with scorn vilipend Discite quod verum est moniti nec temnite Christum Sed colite aeterno Festa dicata Deo Learn truth that 's taught and doo not Christ defy But Fests ordained t' eternal God apply Though my silly reason and shallow resolution specialy in Valeâ—â—ctâ—â—â— Dotage be no way regardable or reliable on in the learned Common wealth yet to satisfy som special Friends who earnestly entreat it I will openly unmasque or declare my judgment in six controversal points but very briefly and bluntly 1. Touching Mans Souls production I hold Traduction against the universal Tenet of Infused by Creating and Created in Infusing 2. For Predestination to eternal Life or Death I beleev it to be with reference to Gods prescience of pure simple Intelligence not of his free Pleasure to shew his Power by any absolut irresistiv Decree 3. Concerning Church Government I defend Episcopacy for the best form of Ecclesiastic Polity as instituted by our Saviour analogicaly and by his Apostles actualy or apertly but continued in al Churches ever since til Mr. Calvin changed it in case of necessity 4. About Christs Millenar reign on Earth immedialy before in or at the last day of judgment and general Resurrection of al human flesh and for his eternal personal reign on a new Earth resigning his kingdom of Glory to his Father my Opinion amidst such a copious cru of learned Clercs who debate it diversly both wais must needs be amphibolous or ambiguous like a giddy Ostrich which having laid hir first eg at rovers on the sands regards not wher she lais the rest nor on what heap she sits abrood but doo rather declare then incline to the former and profes my self advers to the later Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Others opinions make me doubtful whether Christ shal
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
Christ in the Gospel viz. Baptism and the Lords Supper thos fiv commonly caled Sacraments Confirmation Penance Orders Matrimony extrem Unction are not properly Gospel Sacraments being such as hav grown up partly of corrupt interpreting the Apostles and partly are states of life alowed in Scripture but hav not like nature of Sacraments with the oâ—het two for they hav no visible sign or Element ordained by God The Sacraments were not instituted by Christ to be gazed on or carried about but that we should duly use them and in such only as receiv them worthily they hav a wholsom effect or operation but they that receiv the same unworthily purchas to themselfs damnation as saint Paul saith Article 26. Though in the visible Church the evil be ever mingled with the good and somtime hav chief authority in ministration of the word and Sacraments yet sith they doo not the same in their own name but in Christs and minister by his Commission or authority we may use their ministry both in hearing Gods word and receiving the Sacraments nor is the effect of Christs Ordinances taken away by their wickednes nor the grace of Gods gifts impaired from such as by Faith rightly receiv the Sacraments ministred to them which are effectual by reason of Christs institution and promiss tho they be ministred by evil men Nevertheless it appertaâ—â—s to the Churches Disciplin that inquiry be made of evil Ministers and that they be accused by thos which hav knowledg of their offences and finaly being found guilty by just judgment be deposed Article 27. Baptism is not only a sign of Profession and mark of distinction wherby Christians are disâ—erned from others not Christned but is also a sign of Regeneration or new birth wherby as by an instrument they that receiv Baptism rightly are grafted into the Church the promises of sins fâ—rgivnes and our adoption to be sons of God by the holy Ghost are visibly signed and sealed Faith confirmed and Grace increased by virtu of praier to God The Baptism of young Infants in any wise is to be retained in the Church as most consonant to Christs institution Article 28. The Lords Supper is not only a sign of Christians lov which they ought to hav among themselfs but rather a Sacrament of our Redemption by Christs death so that to such as worthily receiv the same the Bread which we break is partaking of Christs body and the cup of Blessing is a partaking of his Blood Transubstantiation or change of the substance of Bread and Wine cannot be proved by holy Writ but repugns the plain words of Scripture overthrows the nature of a Sacrament and givs occasion to sundry superstitions Christs Body is given taken and eaten in the Supper only after a spiritual heavenly maner and the mean wherby 't is received and earen is Faith This Sacrament by Christs Ordinance was not reserved carried about lifted up or worshipped Article 29. The wicked and such as be void of life by Faith tho they doo carnaly and visibly press with their teeth as saint Austin saith the Sacrament of Christs Body and Blood yet in no wise are partakers of Christ but rather doo eat and drink the Sign or Sacrament of so great a thing to their condemnation Article 30. The Cup of the Lord is not to be denied to lay people for both parts of the Lords Sacrament by Christs Ordinance and commandement ought to be administred unto al Christian men Article 31. The Offering of Christ once made is that right perfect Redemption Propitiation and Satisfaction for al sins of the whol world both Original and Actual and ther is no other satisfaction but that alone Wherfore the Sacrifices of Masses in which it was commonly said the Priests did offer Christ for quick and dead to hav remission of pain and guilt are blasphemous fables and dangerous deceipts Article 32. Bishops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from mariage but 't is also lawful for them as for al other Christian men to marry at their own discretion as they shal judg it to serv better to godlines Article 33. That person which by open denunciation of the Church is rightly cut off from the unity therof and excommunicat ought to be taken by the multitud of the whol Faithful as an Heathen or Publican til he be openly reconciled by penance and received into the Church by a Judg that hath authority therto Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in al places for they hav bin divers and changed at al times according to diversity of Countries Times and mens maners so that nothing be ordained against Gods word Who ever doth willingly or purposly on his privat judgment openly break the Churches Traditions and Ceremonies which be not repugnant to holy Writ but be ordained and approved by common authority ought to be rebuked openly that others may fear to doo the like as one that offendeth against the public Order of the Church and woundeth the consciences of weak Brethren Every particular or Nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that al be done to edefying Article 35. The secund book of Homilies whos several titles are joyned to this Article contain Godly wholsom doctrins and necessary for thes times as the former book doth set forth under Edward 6 therfore we judg them to be read in Churches by al Ministers diligently and distinctly that the People may understand them Their names are thes 1 Of the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean Churches 4 Of good Works first of Fasting 5 Against Gluttony and Drunkennes 6 Against excess in Apparel 7 Of Prayer 8 Of the place and time of Prayer 9 That Common Prayer and Sacraments ought to be in a known toung 10 Of the reverend estimation of Gods Word 11 Of Alms doing 12 Of Christs Nativity 13 Of Christs Passion 14 Of Christs Resurrection 15 Of the worthy receiving the Sacrament of Christs Body and Blood 16 Of the Gifts of the holy Ghost 17 For the Rogation days 18 Of the state of Matrimony 19 Of Repentance 20 Against â—â—lenes 21 Against Rebellion Article 36. The Book of consecrating Archbishops and Bishops and ordering of Priests and Deacons set forth under Edward 6 and then confirmed by Parliament contains al things necessary to such consecrating and ordering nor hath it ought that of it self is supersticious or ungodly Therfore whoever are consecrated or ordered according to the Rites of that Book since the secund yeer of that King to this time or hereafter shal be consecrated or ordered according to the same We decree all such to be rightly orderly and lawfully consecrated and ordered Article 37. The Kings Majesty hath chief Power in this Realm of England and his other
of Holies once a year the Priests never the high Priest might mourn for none but Priests might for Father Mother Brother Son Daughter and next of Kin the high Priest had his Sagan or Substitut the Priests none Thes were the forms of Church government under the Law wherto that of the Gospel was in part conformed Christ had sole Evangelical Ministry being our Apostle Prophet Evangelist Bishop Pastor Doctor Mat. 10 1. c. Deacon in himself but chos twelv Apostles Assistant parallel to the twelv Patriarchs and twelv Princes of the Tribes sending them to preach heal and cast out Devils to whom when the harvest grew great he added seventy inferior Disciples Luk. 10. 1. c. like the seventy Fathers of Families and seventy Elders of the People whom he sent by couples into Cities wher he meant to com giving them power to preach the Gospel heal the sick tread on Serpents â—o Scorpions and subdu Enimies Thes two orders S. Paul cals Apostles and Prophets placing Prophets Eâ—hes 3. 〈◊〉 after Apostles as inferiors for from the seventy Matthias was chosen Apostle and Presbyters or Elders succeded the seventy but Bishops or Prelats the twelv as al Apostolic Antients agree This was the first model of Church regiment under Christ the chief Shepherd who before his Ascention made the twelv general Shepherds to supply his stead by a triple charge to Peter Thes had equal eminent authority or jurisdiction John 21. 1â— 16. 17. jointly and severaly to lay on hands at Ordination and confirmation to command contermand censure bind or loos which before their deaths som of them devolved on Bishops as their indubitat successors At first the whol weight of Church affairs lay soly on them but upon the Greecs complaint how their Widows were neglected they ordeined by imposition of hands which severs Men to sacred functions Aâ—◠〈◊〉 1 2 〈◊〉 seven Deacons to distribut offerings and serv Tables Afterward upon the Disciples dispersion at Stephans death arose Evangelists whos duty was to preach but no distinct order Then that the Church so planted might perpetualy be watered they ordeined Priests or Presbyters like the seventy Disciples for constant attendance in al places Lastly to continâ— the Government which rested in themselfs they appointed Overseers Greecly Episcopi by S. John Angels vulgarly Bishops to supply their steads after them to whom the chief charge to command correct ordein oversee was committed or conferred specially for suppressing of Schisms which spread in the Churches of Rome Corinth Galatia Philippi Colossi Thessalonica and Indea For S. Paul first constituted Titus Bishop of Cret and Timothy of Ephesus with their territories whos patern S. John and other Apostles folowed If then this office was necessary in thos times being the best remedy to repel Schisms as S. Cyprian and Jerom testify how much more in after ages when Sects so swarm and Ambition Avarice Pride Philancy Envy Emulation Discord and Division multiply dayly this power then was not personal in the Apostles alone not temporal to end or expire with them nor common to inferior Disciples but perpetual to abide til our Saviours secund coming and confined to Bishops for redress of al exorbitant enormities specialy Schisms and Heresies What single Presbyters did ever exercise any act of jurisdiction in al the Scripture or prime Churches In a family are divers officers but one Oeconomus or chief Steward In a Ship many Mariners but one Master in a Camp sundry Captaines but one General so in a Church of large extent several Ministers but one Bishop hee is to take charge of al Churches as Titus did of al Cret a goodly I le to see Presbyters doo their duties to correct what is faulty to confirm what is orderly and reform abuses He is chief in ordeining Presbyters as S. Paul had company at Timothy's ordination yet he sole ordeiner which none can deny as Christ shal be sole Judg at last day yet The twelv Apostles sit 〈◊〉 19 28. on twelv Thrones to judg the twelv Tribes of Israel 'T is a Luk. 22 30. silly Sophisters squib to say Bishops are caled Elders and contrarily Ergo both are one Order or Office Indeed such names at first were promiscuous but functions stil distinct as every greater contains a lesser So Apostles were stiled Presbyters or Elders Deacons or Ministers Doctors or Teachers Prophets and Evangelists Yea that title was inlarged to Barnabas Paul Andronicus Epaphroditus Titus Timothy so Presbyters are clyped Prophets and Prelats yet Chrysostom saith can be but one Bishop in a City Semblably Bishops are stiled Apostles Elders and Deacons while ter ms or titles were common but never in after ages as Theodoreâ— Jerom Oecomenius and the Fathers aver Distingue tempora concordabunt res nor doth community of name argu identity of nature or office Thus episcopat is of divine right if not primary or immediat from Christ as in ordaining the twelv to includ their Successors yet secundary or mediat from the inspired Apostles who substituted Bishops to succed For as our Saviour in som sort instituted his own day to be sanctified weekly in stead of the Creatific Sabbath by actual rising from death which his Apostles celebrated by their practis of meeting to break bread every first day So he may be said to ordein Prelats and Presbyters who are of equal right Analogicaly by chusing twelv Apostles and seventy Disciples whos rooms thos two orders supplied yet the Lords day is not so subject to mutation by Man sith it hath a moral right by the equity not Letter of the fourth Commandment which Men and Angels cannot alter But the other two orders may if the end for which they were instituted be changed els not Al which premisses wil plainer appeer by particulars drawn from primitiv fountains which flow from the Rock of Faith and shal not be falsified in the least point The Apostles sent to Teach and Baptise al Nations had the whol world in common for their general Dioces but som attended special Churches as Rulers or Overseers and in fine set Bishops of 1 〈◊〉 ruling Elders or Bishops in their Chairs or Charges For James the Just caled the Lords Brother becaus born of Mary Cleopas the blessed Virgins sister resided and presided at Jerusalem as his proper Sea partly of his own authority and partly by the Apostles appointment as appeers by Pauls coming thither Acts 21. 〈◊〉 to consult with him and his Presbytery For at the Proto-Council Peter as prime Apostle was Prolocutor but James Actâ— 15 19 â—0 as President gav diffinitiv sentence to which al submited or subscribed After 30 yeers residence he was cast from a Pinacle and his brains pierced with a Fullers burling Iron whos Brother Simeon succeded by the Apostles assignment They also planted Churches elswher as Paul and Barnabas ordeined Elders Acts â—4 〈◊〉 in every Church but no Bishops are mentioned becaus yet they
were ordeined Bishops Presbyters and Deacons as is evident in the new Testament The next succession is cleer by testimony of Clement and other Apostilic Men beyond exception or evasion al which entring by the Dore are as tru Shepherds Stewards Fathers Rulers and Watchmen over the Flock being caled the Light of the World Salt of the Earth Fishers of Men Stars in his right hand Angels of the Churches c. who are charged to Preach the Word in season and out to feed Lambs to care for the Flock to fulfil their Ministry to exhort command and Rebuk with al Authority to whom Christ gav many peculiar privileges and promises of special assistance Hence 't is cleer as the Noonday that som not al and thos ordeined not voluntiers are sent successivly by Christs authority to doo the work of the Ministry which dreadful imploiment injoined with a bitter Wo if neglected the very Angels wil not undergo unles sent nor then without horror much less should sinful Men to whom a duple Wo is du desperatly dare to intrud being unsent uncaled unordeined and unfurnished which is proud presumption As then som are duly invested with Ministerial power and strictly injoined to use it for the Churches good so al others not impowered tho never so wel gifted are flatly forbid to usurp that sacred Office or confer what they never received on others which neither Melchisedec Moses Aaron Samuel nor any of the Prophets no nor Christ John Baptist the Apostles Evangelists or any tru Bishops and Presbyters ever durst to arrogat without divine mission or commission mediatly or immediatly derived from Christ This Ministerial Ordination hath continued abov sixteen Centuries by lawful succession even to wonder amidst al Persecutions Confusions and changes of Human affairs For Christ promiseth to be with his Church and Ministers to the Worlds end and Helâ—gates shal not prevail against them This laying on of Hebr 6. 1 3. Hands in Ordination is reckoned among the fundamental Principles of Religion joyned with Faith Repentance Baptism Resurrection and last Judgment nor can Confirmation be duly doon to the Baptised and Catechised sav by such as are ordeined therto which to gainsay is as if Men should reject thos other grand Articles forecited Surely al divine Ministrations of Preaching Celebrating the Sacraments and other Ordinances necessary to the being so wel as wel being of a Church had ceased long since if God had assigned no peculiar Men to hold forth the great Salvation which leavs Men excuseless sith they are taught by such as hav special Characters or Letters of Credence from Christ if they wil not hear Moses and the Prophets or Men sent by him whom wil they beleev Ther be four sorts of Laborers in Gods harvest som sent by him soly as Moses most Prophets the twelv Apostles St. Paul som by Gods assignation but Mans Ordination as Aaron Josua Elisha Timothy som by Ordination of the Church yet of Christs institution as al Evangelical Ministers duly ordered som not sent by God or Man but run or rush in of themselfs as fals Prophets Deceivers Intruders Sectists and al Satans Disciples who boast of extraordinary Enthusiasm as Angels of light saying Thus saith the Lord When he never sent nor spak by them For no Beleever though indued with great Gifts and Graces as St. Ambros had before he becam Bishop ought to assum Ministerial power for then every Christian of both Sexes as ther be sundry She-Preachers which pretend to the Spirit in thes licentious times may claim the Keis to themselfs and dispens Holy things to others or rule Christs Houshold in his stead which repugns common Reason as if every domestic Servant or Scullion should chalenge the Stewards place or every Member arrogat the office of Eys Toung or Hands becaus they belong to the same Soul Body and Head Sith then no Natural Moral or Religious gifts or abilities can instate any to be a Magistrat Judg Ambassador or public Officer unles he be invested by the Fountain of Civil power So ther should be a right derivation of Spiritual Power from Christ Jesus as Head either immediatly as the Apostles had or mediatly as Bishops and Presbyters since who without fraud force or unjust Usurpation received it from the Apostles by Praier Benediction and imposition of Hands in Christs name Which pregnant truth morosely to deny is as if an Hog should answer al Arguments with grunting Yea to act against so strong a stream of authority befits only Ranters Seekers Shakers and Enthusiasts or Jews Turcs and Infidels but not sober Christians or Members of the Church which ever enjoyed a tru succession of ordeined Ministry wherby the Gospels light is continued to this day amidst al Pagan persecutions Heresical confusions and Schismatical Fractions bent to undermine it Al Nations by Natures lore owned som Deity and had peculiar Persons to execut Religious Rites nor did ever any sober Men reject Gods service for Ministers faults frailties or infirmities For a Divine must be distinguish'd from the Man sith Gods power works with human weaknes nor need we be more nice or nauseous Lastly ther is a necessity of ordeined Ministry sith none of free accord wil undergo so hard and hazardous a task in times of primitiv Persecutions to hold forth the doctrin of a crucified Saviour as al carnal Men deemed it unles they had the duty of divine caling laid on their Consciences Yet however in the Gospels Halcyon serenity many new Teachers out of avarice or popular ambition rush rashly upon it which the best Men durst not weild without weeping as St. Austin did when he was made Presbyter and trembling thos rigid storms of yore would hav quenched the now so forward flashes of thes Sparks when to be a Prelat or Presbyter was to expose themselfs to fire and fagot wild Beasts jaws and a thousand tortures So unles divine authority had imposed and special Grace assisted together with promises of eternal Glory doubtles the glorious Gospel of salvation had yet this time bin buried in oblivion fith none had heard or beleeved that report if none had dared to preach or publish it as Men sent and ordeined did Nor would any els be so fool hardy to hazard al worldly interests honor estate liberty life on such an uncouth unwelcom unsafe message unles they had bin conscious of a special duty laid on them by divine authority derived in that solen sacred Ordination of Ministry Whence St. Paul denounced a Wo to himself if he preached not the Gospel For every one that can handle the Hod Hammer or Trowel is not instantly an Architect Nor can every gifted Man supply the place of such a Workman as hath both Materials Tools Art and Approbation Ther is great ods betwen plausible cunning to draw Disciples and sincere conscience to make folowers of Christ betwen intruding popular Masters and tru ordeined Ministers betwixt clambring over the wal like Robbers or Plunderers and
power to giv the Beasts Image life that it should speak Vers 1◠and caus so many as would not worship it to be killed Nebuchadnezar decreed the same of his Image but if this had not received life the slain Beast could not reviv in him no◠was the former Dragon-Worshiper idle but activ and stout to fly on his Enimies as this Image ought to be in which he should reviv Therfore the fals Prophet had power not only to allure People to make the Image of the last cours but to inlifen him wherby he may by Edicts injoin such things as shal support his dignity and punish Opposers by temporal death For al power of the Image or Secular Beast is derived or delivered by the Pseudoprophetic who denounceth sentence of Heresy against al which resist his Authority and the other must execut it This is commonly caled a delivery over to the Secular Power which is but his Hangman becaus he wil not seem or deem to defile his holy hands with blood The like use other Sects or Septs make of Civil Magistrats He caused al great and smal rich and poor free and bond to Vers 16. 17. receiv a mark in their right hand or forehead that none might buy or sel sav such as had the mark or name of the Beast or number of his name The mark is his name as 't is caled the mark or name and afterward the mark of his name This allud◠Rev. 14. 11. to an old custom of marking Servants with the Masters name specialy in the foreheads but Soldiers of their Captains in the hand So the Lambs Folowers being contrary to the Beasts had his name and his Fathers in their Foreheads The number of his name is the same with himself but cald the number becaus brought into letters of number God so disposing it but the mark and number differ if the interpretation be directed after the analogy of other places For the mark shews to which Lord they belong that bear it but the number indicats from what stock they spring that are marked as the number of twelv made in the multiplication of twelv Virgins is a symbol of Apostolic linage or Of-spring as shal be shewed The Beasts name which includs the number is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposed soon after the Revelation was writ For at the Empires division by Theodosius and rising of the ten Kings the Roman fals Prophet and West Inhabiters under him were stiled Latin by fatal instinct which very name subducting the numeral letters as Hebrews and Greecs use make the mystical number 666. noted by the holy Ghost which provs the Beasts prosapy who vaunts himself to succed the Apostles but indeed descends from the Dragon for the Apostolic number 12 wil never cast into 666. however multiplied but from the number 6. which belongs to the red Dragon and Beast of the sixth Head neatly and naturaly For the whol sum how great soever is compact out of six by units tens and hundreds as if the Dragons whol seed were diffused through this last Beasts whol Body with al his Ministers Here is Wisdom let him that hath understanding count the V. 18. Beasts number which is the number of a Man even 666. The Virgins number one hundred forty four thousand contrary to the Beast is altogether Apostolic begot of 12. multiplyed by twelv times twelv thousand for the reason or result of contraries is contrary wher both the name writen and number of the company is expressed but here the name is conceled or left to be collected and conjectured from the number wherin lies a mystery The forbidding to buy and sel is a brand of Papal Excommunication excluding commerce or company with such To receiv the mark of the Beasts name is to acknowledg Note him Lord and obey his authority but to receiv his number is to embrace his impiety derived from the Dragon Now tho none can hav the mark of his name or obey his authority unles he partake his number and impiety yet may a Man admit the number or impiety and abandon his name or authority As the Greecs hold the Dragons impious Idolatry with the Latins as first erected or established in the secund Nicen Synod by a Pope who labored earnestly to reviv the slain Dragons Image yet reject his authority and wil not bear his name or yoke as formerly but made a Schism as 't is stiled from the Latin Church which hath lasted abov 700. yeers maugre al brute Anathemas Let me intrud or interpose a few words Excommunication Animadvers is a prohibitiv brand to bar al that hav it from commerce company and communion but no permissiv badg to admit any nor can be caled a proper name Now Roman Catholic is the general appellation which al own and the Oath of Papal Supremacy caled reconciling to the Church of Rome a common mark or cognisance without which none may buy or sel spiritual wares among them Quam bene conveniunt Thes two terms Roman Catholic and Papal Supremacy applyed to the name and mark of the Beasts folowers I must own how fit or unfit soever humbly submitting them with al els to public censure No Symbols similituds nor allusions run on al four feet but are obvious to various applications which may and doo differ in divers circumstances as here haply it happens For the Beasts number Vicarius Dei generalis in terris DCLVVIIIIII 666. is the Beasts tru paraphrastical title and right number therof but no proper name nor number of a Man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nor are the numeral letters collected from the original Greec wherin John wrot as the others be but from the Roman Latin which is a considerable case Let Readers ruminat on it and judg deliberatly I looked and lo a Lamb stood on Mount Sion and with him Rev. 14 V. 1. one hundred forty four thousand having the name of the Lamb and his Fathers in their forheads The company of Virgins which folow the Lamb standing on Sion and elect Gentils put in place of Israel mentioned at beginning of the seventh Seal for 't is described in a duple Vision to conjoin the prophecy of Seals with that of the litle Book signifies the Church which in midst of Papacy continued constant to the Lamb as a Virgin under Babylon being the Apostles genuin progeny who were not confined to any set station but folowed the Lamb wherever he did go By the number one hundred forty four thousand 12. times 12000. it appeers that the same company is specified both wher 's being the Apostles tru Ofspring which bear the number twelv as an Emblem or Ensign of their peculiar prosapy or pedigree Mount Sion was Davids Kingdoms Throne or Roial mansion caled his City becaus he got it from the Jebusits and walling it built a Tower Streets and Courts It may here parabolicaly imply that part of the Earth which Christ having vanquishd made his Churches
Pray and lift up your Heads 1 Thes 5. 2 3. for your redemption is at hand but such as liv securely as assured of their salvation speaking peace and safety to their Souls Sudden destruction shal com upon them as travel on a Woman With Child and they shal not escape The day of the Lord shal com as a Thief in the night therfore watch and pray for great things and terrible revolutions are at dore to befal at end of A. 1655. wherin this Author is most confident who proceds thus It rests to be shewed 1. What hitherto hath bin fulfilled 2. What at present is effected 3. What shortly is to be expected which is chiefly contained in the 11. and 16. Chapters The Revelation describes the State of Christs Church in the new Testament and what shal betide the fourth Monarchy under which it subsists This description includs three Periods of time 1. The Dragons Ethnic Kingdom when seven Crowns 1 Period stood on his seven Heads being publicly adored and Christians persecuted by Pagan Emperors to which reign Constantin Rev. 12. 3. Rev. 13. 1. 2. put a Period A. 312. and the Church triumphed til Theodosius died A. 395. At which time the Devil left his shape of a Dragon resigning his Host Seat and great Authority to the Beast with seven Heads and ten Horns which rose from the Sea 2. Antichrists Vicarian Lieftenentship under the Dragon 2 Period Rev. 12. 15 16. from A. 395. til A. 1655. now neer During which space the Pope or fals Prophet blasphemed Gods name and persecuted his Saints for one thousand two hundred sixty yeers but when the Dragon was cast to ground he cast water out of his mouth as a Flood to carry away the VVoman that is he stirred the North Nations to invade the Empire and infest the Church but the Earth swalowed the Flood for they embraced Christanity and erected sundry Kingdoms The Dragon seing Idolatry could not be publicly erected resigned to the Beaâ—t risen from the Sea on which the great Whore or Antichrist the Dragons Deputy Vicar crept up in thos wars rode his seat power and authority viz. his host of Devils or Idols wherin Ethnics worshiped him which his Antichristian Vicar stil continues under the name of Saints Herof St. John speaks Rev. 13. 3 4. al the World wondred at the Beast but worshiped the Dragon which gav him power and the Beast also saying who is like him or able to make War with him This Lieftenentship is to last forty two months or one thousand two hundred sixty annal dais which beginning A. 395. must end A. 1655. as is said Then folows the Churches tru peace or prosperity at last 3 Period Rev 20. 1 2 3. Period for at sound of the seventh Trumpet the seventh Wo cam on the Empire and the seventh Phial of Gods wrath was poured oâ—â— wherwith the Churches Enimies are cut off and the Devil shut up in the bottomless Pit for one thousand yeers so that nothing but tru tranquillity can insu Hence the Church Rev. 11. 15. exults with great voice saying the Kingdoms of this World are becom the Lords and his Christs who shal reign for ever To thes three times al three Parts of the Apocalyps are Analysis squared for the Son of God desâ—ribes the state of his Church and what shal befal the Empire in a triple maner 1. By seven Epistles chap. 2. and 3. 2. By a Book sealed ch 4. 5. 6. 7. 3. By a litle open Book ch 10. to the end He also appeered to John in several shapes 1. As a Son of Man ch 1. who suffred in the fiâ—â—t Period 2. As a Beast like a Lamb with seven Horns and seven Eys ch 5. which fights in the secund Period 3. As a strong Angel clothed with a Cloud ch 10. who reigns having al things put under his feet in the third last Period As a Son of Man in mâ—â—st of seven golden Candlesticks he declares the Churches condition in general by seven Epistles wherof the two siâ—st belong to the first Period the â—iv last to the se und but the Promises ch 2. and 3. to the last As a Lamb he opens the sealed Book Gods hidden Decree implying the Roman Empires estate distinctly under which the Church is built and subsists ch 4. 5. 6. 7. 8. and 9. viz. in the Politic State for the first Period til A. 395. which by opening the six first Seals is performed the Ethnic Emperors condition is shewed in the first fiv but the fal of Paganism in the sixth from Constantin to Theodosius death In the secund Period from A. 395. to 1655. when the seventh Seal is to be opened seven Angels with seven Trumpets declare by seven Judgments then executed the Empires ruin Ch. 8. 1. By Barbarians A. 395. 2. By Romes first sackage A. 410. 3. By suppressing the West Empire in Augustulus A. 476. 4. By abolishing al public Offices A. 552. 5. By Sarrasens as the first Wo tels ch 9. 1. to 12. 6. By Turcs ch 9. 13 to 19. 7. By Papists palpable Idolatry Murders Sorceâ—ies Fornications and other abominable sins as in the secund Wo ch 9. 20 21. In the third Period at entry of A. 1655. the seventh Angel sounds and Judgment is executed with the third Wo on the Churches Enimies wherby Gods mystery is fulfilled ch 10. 9. As an Angel covered with a Cloud having a litle Book opened which John swalowed he foretels what shal befal the Ecclesiastic State in al three Periods 1. The Church is built up under persecutions ch 11. 1 2. 2. 'T is gloriously beautified with the Sun having the Moon under foot as despising al mundan things and a Crown of twelv Stars the twelv Apostles on hir Head ch 12. 1. 2. 3. The red Dragon raiseth many Heresies and troubles but Constantin as Michael overcam him and expeld Heathenism v. 9. In the secund Period thes seven Synchronicisms are set forth 1. The holy City trod down by the Gentils ch 11. 2. 2. The two VVitnesses mourn in sack cloth v. 3. to 10. 3. The VVoman fled into the Desart ch 12. 6 to 14. 4. The ten hornd Beast blasphems God and makes war with the Saints 5. The two hornd drivs a pety pedâ—ing trade ch 13. per totum 6. The company of one hundred forty four thousand sing a new Hymn and liv blamless ch 14. 1. to 6. 7. The VVhore of Babylon or Papal Hierarchy rides and rules the ten hornd Beast of free accord ch 17. Herupon God forewaâ—nd hir by declaring his plagues and punishments ch 15. and 16. but when no redres folowd he past sentence to confound hir Hence in the third Period the Churches joy or ovation over hir Enimies total ruin is displaied with hir wished peace or tranquillity ch 19. Thes are the general Contents of al but many mo important particulars relating to our times occur which shal be summarily collected for the Churches
I prefer venerable Antiquity ratified by our Church to phantastic fanatic novities of modern devisers in al Adiaphorals Let thos that lov Monarchy Prelacy Liturgy Burial Sermons Mariage by Ministers and harmless holy dais hold their Opinions stil but such as wil hav none shal hav none with my good wil so every one may ride his own Hobby-Hors If Adders wil not be charmed nor Panthers tamed let them remain wild or wilful stil One punctilio rests wheâ—in I would gladly be right understood that I somwher blazen the personal virtues of som Soveraign Princes and brand others Vices as Henry 6. and Richard 3. which al Histories doo for Mens instruction but never handle their Regal perfections or imperfections For 't is oft seen as in thos two with many mo that a good Man is an il Magistrat and contrarily which writers may display for the general good but I hav more moral maners and Serpentin sublety then to meddle with State-matters that are too high for me If they shal depress or discard Ministry Tiths Glebes Patronages Universities Hospitals Corporations Common Law Chancery or what els as is doon to Monarchy Prelacy Cathedral Churches Liturgy holy Fests Civil Law high Commission Court Service at Burials Ministerial Nuptials I shal sit silent in a corner to condole such reverend ruins but wil never put Pen to Paper against the Authors Actors or Abettors having no authority so to doo only I vent my Opinion in point of retiocination not resolution touching the lawfulnes or usefulnes of them as others doo theirs sans scandal or offens to any unles gauld Jades wil winch This is the common Character or cogniscance of a so caled cursed Cavalier which I cannot but own or acknowledg how odious so ever Couste qui couste non est mortale quod opto Let cost what cost it may No mortal thing I weigh Howbeit I claim the privilege of Conscience promised and proclamed to al except Popery and Prelacy which concern me not For what crime caus or color of hate can be alleged against such simplicians as never acted on any side nor were ever questioned for Delinquents as I was not yet twise imprisoned both by Sea and Land sav that they dissent in Judgment or Opinion So doo al Sects Septs and Fâ—ctions one from another yea among themselfs in ech which is no Moral vice nor civil fault Quot homines tot sententiae so many fancies as faces The Catholic Moderator checks al contenders about points of Religion and givs good Counsil in a few Rythms to this effect Why for Opinions inter-kil we thus Who 's truth not force but reason must discus Reason whos chief force in Opinion lies Reason whos fals gloss oft deceivs the Wise God doth in lov peace concord unity dwel Hate envy malice confines are to Hel. Now to return from this Apologetic digression thos ten foregoing cavils are their best Basiliscs of Battery which are cast or couched into Enthymems for easier capacity and both Propositions in ech fals or fucatious but the astructiv Arguments folow built on surer foundations 1. The universal Church in al ages both institued thes Fests 1 Argument in Oecumenic Councils by precept and injoined them to be observed by al Christians in practise who annaly celebrated Christs Birth day and others for his sake which is so good or better warrant then any particular Churches or Congregations can pretend to erect Fests or Fasts yet thos very lawful and laudable 2. The Lutherans celebrat Christmas with som other Festivals 2 Arg. stil and sundry Calvinists wish it had bin never decried or disused among som of theirs 3. Our Church since the first plantation of Christianity 3 Arg. hath constantly celebrated them with al Religious Rites of divine Service Sermons and Sacraments specialy Christmas day 4. Divers Divines who in youth decried them most fiercely 4 Arg. hav of late waxing wiser defended and solemnized them to their great glory which palinodial recaâ—tation both in Expâ—rt◠〈◊〉 Pulpits and practise like St. Austins Retractation is a stronger proof on their behalf then the best Bulrushes prealledged against them 'T is tru that the hearts inward holines in thanksgiving for this chief work of our Redemption is a most acceptable sacrifice to God yet may not extern worship in Congregations and other lawful exultations be rejected or vilipended 5. The disusing or despising them is a ready step in the 5 Arg. vulgar to Atheism or Irreligion when no solen Service or Sermons are used 6. Their nauseous contempt or explosion is an act of affected 6 Arg. Apostasy from the Catholic Church and of Schism or separation from our Reformed Mother which al obedient Sons should detest or decline for Aerius first branded set Fests and levelled Prelats with Presbyters for which pride with other heresies he was justly condemned and cast out of the Church 7. The Church of Smyrna soon after the Apostles dais 7 Arg. celebrated Polycarpus Martyry praying that God would permit them to consecrat the Birth-day so they cal it of his blessed death with joy and gratulation at their holy conventions to bestow that lov on Martyrs which is du for Christs sake whos disciples and imitators they were This pointly provs the antiquity of set Fests dedicated to Apostles and Martyrs which exemple the Smyrniens folowed Yea Christians from the Gospels very dawn met at Martyrs Monuments to serv God yer Churches were erected and from such Assemblies Churches had their origin 8. The end or necessity of Christs Nativity is triple 8 Arg. 1. That Gods promises and his Prophets predictions might be fulfilled 2. That God by it might manifest his lov to Mankind 3. That al lying under the Law might be redeemed els eternal death had passed on al Men sith al sinned Hence we are bound to render sincere thanks for thes inestimable benefits by a triple outward expression of gratulation 1. In Psalms Hymns and spiritual Songs 2. In providing plentiful fare for our family inviting needy Neghbors to our Tables and large liberal alms at our Dores 3. In harmless mirth music and sports of recreation for Gods glory every Man more or less according to his ability and quality but not in prophane pleasures riots surfets excess drunkennes chambering or wantonnes as too many heretofore hav doon 9. If we may every 5. of Nov. as the Jews did in the Fests 9 Arg. of Purim declare our joy for a temporal deliverance of the State much more may we with praiers and praises record Gods special spiritual mercy in Christs Birth being a great joy to al People Al Fests lat celebrated in our Church are consecrâ—t to Christs honor or for his sake as shal appeer by exact enumeration of ech in order of the several Moneths 1. the Circumcision Jan. 1. 6. when he fulfilled the Lawish Covenant in his flesh 2. Epiphany or Apparition either in memory of the Star which led the wisemen