profitable many wayes of as tender consciences euery way as any of these Brethren combined according both to their bounden duties and as they are perswaded to the very purport and true intent of the said Statute have alwayes both with their mouthes acknowledged and with their pennes approued the 39. Articles of our religion for truthes not to be doubted of and godly Yea and the Brethren too themselues which now so scrupulously when they are orderly called thereunto doe hold backe their hands and will subscribe but choisely vnto some of them euen they with their mouthes which is equiualent and all one have that according to the Statute or else their liuings be void vpon the first entrance into all and singular their ecclesiasticall benefices openly both read and testified their consent vnto the said Articles for number euen nine and thirty acknowledging them I say all of them to be agreeable to Gods word whereof the people in their seuerall charges be ready witnesses to testifie so much before God and the world 34. Againe of these Brethren that will subscribe but vnto which they please of these Articles there be some who faine would beate into mens heads if they could tell how to make it credible that the Doctrine of our Church is altred from that it was in the raigne of Q. Eli. But this assertion being too grosse egregiously vntrue A late deuice of the Br. to shunne subscription no waies iustifiable they secondly give out and report so industrious be they to inuent new shifts to cloak their inueterate and rooted pertinacy how the purpose if not doctrine of our Church is of late altered from that it was And therefore though they can be well content to allow of the old doctrine and ancient intention yet vnto the old doctrine and new Intention of our Church they cannot subscribe might they either gaine much or lose whatsoeuer they have thereby Besides this new Intendement contrary to the old purpose if not doctrin of our Church is become now the maine and principall obstacle why they cannot subscribe vnto the booke of Common prayer and booke of Ordination as earst they some of them foure times have done when aswell Intention as Doctrine of our Church was pure holy Lastly they seeme not obscurely to intimate vnto the State that were they sure or might be assured that the purpose of our Church were the same which it was neither varied from the doctrine they would be prest and as ready euen foure if not forty times moe to subscribe vnto the forementioned bookes of Common prayer and of ordination as aforetimes they did when they were out of doubt the Intention of our Church was correspondent to her Doctrine that it was found and good I haue foure times subscribed saith a Brother to the booke of Common prayer with limitation and reference of all things therein contained not vnto the purpose onely or doctrine onely but unto the purpose and doctrine of the Church of England Yet cannot the same man with a good conscience so much as once more subscribe which formerly and that with a good conscience had subscribed foure times His reason is Because the purpose if not doctrine of our Church to which he referred his subscription appeareth to him by the late Canons booke of conference and some speeches of men in great place and others to be varied somewhat from that which he before not without reason took it to be The purpose and Doctrine of our Church continue the same 35. The purpose of our Church is best knowne by the doctrine which she doth professe the Doctrine by the 39. Articles established by Act of Parliament the Articles by the words whereby they are expressed and other purpose then the publike Doctrine doth minister and other Doctrine then in the said Articles is contained our Church neither hath nor holdeth and other sense they cannot yeeld then their words doe impart The words be the same and none other then earst and first they were And therefore the sense the same the Articles the same the Doctrine the same and the purpose and Intention of our Church still one and the same If then the purpose be knowne by her Doctrine and Articles and the true sense by their very words needs must the purppose of our Church be the same because her Doctrine and Articles for number words syllables and letters and every way be the very same And so our Churches intention in her publike Doctrine and Articles reuealed being good at the first it is so still For her purpose continuing one and the same cannot be ill at the last which was good and so beleeued and acknowledged even by the Brothers subscription at the first or good in good Queene Elizabeth and ill in illustrious King Iames his dayes 36. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely Neither the Doctrine nor purpose of our Church altered then cast we our eyes vpon the Propositions which she publikely maintaineth and if we find them the same which euer they have beene then need we not doubt the Brethren themselves being Iudges but the Articles againe their sence the Doctrine purpose and Intention nf the Church of England the Proposition interpreting as it were the said Articles is the very same it ever was Now that Propositions pregnantly and rightly gathered and arising from the articles be the same for substance vnaltered though vpon good considerations some few bee added to the former and all of them approued for true and Christian by the lawful publike allowance of our Church the Booke here ensuing plainely will declare and so demonstrate withall not the Doctrine onely but intention also of our Church to be the same and not changed and being vnchanged the books then of common prayer and of ordination too considered in the purpose and intention of the Church of England and reduced to the Propositions as the Brethren would haue them be well allowed and authentically approued and the said brethren with as good conscience now againe and afresh may subscribe vnto all the Articles euen concerning the Booke of common prayer and of ordination aswell as of the kings supremacy and of Religion as afore often and alwayes they did 37. For my selfe most reuerend Father in God what my thoughts be of the religion in this Realme at this instant professed and of all these Articles if the premisses doe not that which here followeth will sufficiently demonstrate Twenty yea 22 yeeres agoe voluntarily of mine owne accord altogether vnconstrained I published my subscription vnto them my Faith is not either shaken or altred but what it then was it still is yeeres have made those haires of mine gray which were not and time much reading and experience in Theologicall conflicts and combates have bettred a great deale but not altered one whit my judgement I thanke God Nothing have I denied nothing
Coster Iâ—sâ— enchirid controvers c. 11. d. S. Ciuc pâ—g 3â—8 c. Of power and vertue to heale sick and sore Of holinesse to blesse us and keepe us from evill From foule fiend to fend us and save us from devill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth give And surely so will we so long as we live Though thou saist Idolatry and vilde superstition Yet we know it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For up shall the Crosse goe and you shall downe Of this Crosse I spâ—ake and meant and of none other when I number it among things meerely impi us and unlawfull And therefore have I not a little wondred at those my Brethren which draw these words of mine in this section unto the Crosse used in our Church at Baptisme h A brid of the Lancolne miâ—ist Apol. unto King Iames aâ— 1605. p. 30. which I never thought not take to be either papisticall or impious because none adoration not so much as civill much lesse divine is given thereunto either by our Church in generall or of any minister or member thereof in particular If they have no other Patrons for their not using or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my judgement and practice I doe allow thereof This their perverting of my words contrary to their sense and my meaning telleth mee that other mens words and names are but too much abused by them in that book to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying It hath pleased our most mercifull Lord Saviour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be used whereof Some God his most excellent Majestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration withall zeale and religion to bee observed Others be ordained by the authority of each provinciall or nationall Church and that partly for comelinesse that is to say that by these helps the people of God the better may be inflamed with a godly zeale and that sobernesse and gravity may appeare in the well handling of Ecclesiasticall matters and partly for order sake even that Governours may have rules and directions how to governe by Auditors and inferiours may know how to prepare and behave themselves in sacred assemblies and a joyfull peace may be continued by the well ordering of Church affaires We have already proved a In this art Prop. 1. that these latter sort of ceremonies may be made and changed augmented or diminished as fit oportunity and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours b Confes Helv. 2. c. 27. Bohe. c. 15. Gal. ar 12. Bel ar 32. Au. de abu ar 7. Wit ar 35. Suc. c. 14. Adversaries unto this truth This manifesteth to the world the intolerable arrogancie of the Romish Church which dare take upon her to alter and apply to wrong uses the very Sacraments instituted even by Christ himselfe a See ar 25. pr. 20. and to prescribe ceremonies and rites not to some particular but to all Churches in all times and places b Trid. Conc. ses 7. c. 13. It sheweth also the boldnesse of our home-adversaries the Puritane-dominicans which say that the Church nor no man can take away the liberty of working six daies in the week from men and drive them to a necessary rest of the body upon any saving the seventh c T. C. 1. rep p. 120. Againe say these men the Church have none authority ordinarily and perpetually to sanctifie any day but the seventh day which the Lord hath sanctified d D. B. doct of Seb. 1. B.p. 31. nor to set up any day like to the Sabbath day e Ibid. p. 47. The latter sort what in them is quench the peoples devotion and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes and ordained by the lawfull authority of the Church 35. Article Of Homilies The second book of Homilies the severall titles wherof wee have joyned under this Article doth containe a godly and wholesome doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore wee judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the people Of the names of the Homilies 1. Of the right use of the Church 2. Against perill of Idolatry 3. Of the repairing and keeping cleane of Churches 4. Of good works first of Fasting 5. Against Gluttony and Drunkennesse 6. Against excesse of apparell 7. Of Prayer 8. Of the place and time of Prayer 9. The Common Prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reverend estimation of Gods Word 11. Of Almes-doing 12. Of the Nativitie of Christ 13. Of the Passion of Christ 14. Of the Resurrection of Christ 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16. Of the gifts of the holy Ghost 17. For the Rogation dayes 18. Of the state of Matrimony 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessary but whether Homilies or any Apocrypha writings at all may bee read in the open Church and before the congregation which I thinke they may and prove it thus Great is the excellency great also the utility of Gods Word preached Therefore saith Saint Paul None can beleeve without a Preacher a Rom. 10. and Woe is mee if I Preach not the Gospell b 1 Tim. 4.16 Howbeit the manner of preaching is not alwaies one and the same For the Apostles were to teach as well by the pen as by the voice c D. Whitak cont Belg. con 1 q. 6. p. 335. Paul did preach the Gospell by writing d D. Fulke against the Rhem. an Rom. 1.15 wee owe in a manner evermore to the bonds of Paul for his books than to his liberty for preaching e Pauli vinculis plura pene quâ—m libertati deâ—emus Bâ—z epi. ded Olâ—viâ—n com in â—pi ad Galar Calvins writings will edifie all men continually in the time to come f The Ministers of Genevas epist before Calv. on Deuteron Protestants books are witnesses of sound doctrine and sincere Christianity
g Soiter de Vinda de bello Pa. l. 2 For my part I cannot but magnifie the goodnesse of God for all good meanes to bring us unto Faith and so unto salvation but especially for the written labours of holy and learned men whose doings in all ages not onely have beene approved but also used and read many of them in the most sacred assemblies So In the Primitive Church was publikely read the Epistle to the Laodiceans in the Church of the Colossians h D. Chrys Muscul in ad Col. 4. the Epistle of Clemens unto the Corinthians i Eus l 4. c. 23. Hermes his Pastor k Idem l. 3. c. 3. and the Homilies of the Fathers l T.C. 2. rep p. 110. In the reformed Church in Flanders m D. Sutclif an to the Petit c. 1. p. 23. and France n Editae suâ—t igitur â—aÌ„ pridâ—m Gallicae istae conciones Calvini in Iobum c. Nâ— que id vero temeâ—e factum fuisse res ipsa mox ostendit maximo cum remotissimâ—rum etiam Gallicaâ—um Ecclâ—siarum fructu quibus usque adeo privatim publice placuerunt ut pluâ—mis in locis quibus quotidiani Pastores decrant pastorum Cice fuerint B. â— 2. praef Câ—nâ—â—onum l. Calâ—n Iobum read are Mr. Calvins Sermons upon Iob and in the Italian French Dutch and Scottish Churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation o Smâ—ton contra Hamilton p. 106. The errors and adversaries unto this truth Deceived then and out of the way of truth are they which of preaching by the mouth conceive either too basely or too highly too basely as do the Anabaptists Family of Love they affirming there ought to be no preaching at all a Wilkins against the Fa of Love p. 7â— and that Preachers are not sent of God neither do preach Gods word but the dead letter of the Scripture these b Bullin conâ— An. bap with the said Anabaptists terming them letter-Doctors c H. N lamen Roâ—plaint preaching the letter and imagination of their owne knowledge but not the Word of the living God d Idem 1. exhor 16.18 Too highly as doe the Puritanes of all sorts For say they except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction e T.C. 1. rep p. 17.3 Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing upon estage and worse too f 1 Admon to the Parliam Without preaching of the Word viz. by the lively voyce of a Minister and without the booke the Sabbath cannot be hallowed either of a Minister or people in the least measure which the Lord requireth of us g D.B. Sab. do 2. B. p. 277. Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire h Sleidan coml 10. Of the latter be the Brownists Disciplinarians and Sabbacarians The Brownists doe say that no Apocrypha must bee brought into the Christian assemblies i Gifford against the Br. 15. so the Disciplinarians Ministers ought not to reade openly in the congregation any writings but onely the Canonicall Scriprures k Fruct ser on Rom. 12 p. 60. they complaine that humane writings are brought into the Church l Def. of the god Min. p. 116. they cry out Remooue Homilies m 1. Admon 1â— Parliam and they supplicate vnto King Iames that the Canonicall Scriptures onely may bee read in the Church n The Petit of the thousand And so but much more bitterly and erroneously the Sabbatarians wee damne our selues say they if wee goe not from those Ministers and Churches where the Scriptures and Homilies onely bee read and seeke not vnto the Prophets when and so often as we have them not at home o D. B. Sab. doc 2. booke p. 173. 36. Article Of Consecration of Bishops and Ministers The looke of Consecration 1 of Archbishops and Bishops and ordering of Priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authority of Parliament doth containe all things necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or ungodly And therefore 2 whosoever are consecrated or ordered according to the rites of that booke since the second yeere of the aforesaid King Edward unto this time or hereafter shall be consecrated or ordered according to the same rites wee Decree all such to be rightly and orderly and lawfully consecrated and ordered The Proposition 1. It is agreeable to the Word of God and practice of the Primitive Church that there should bee Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers 2. Whosoever be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreeable to the Word of God and practice of the Primitive Church that there should be Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers The proofe from Gods Word ALbeit the termes and titles of Archbishops we find not yet the superiority which they enjoy and authority which the Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall Ministers is grounded upon the Word of God For we find that In the Apostles dayes how themselves both were in dignity above the Evangelists and the seventy Disciples and for authority both in and over the Church as twelve Patriarkes saith Beza a Bez in Acta Apost 1.2 and also established an Ecclesiasticall Hierarchy Hence came it that Bishop was of Ierusalem Iames b D Christ in Act. hom 3. Of Antioch Peter c D. Hier. in Gal. of the Asian Churches Iohn d â—us of Alexandria Marke e D. Hier ad Eugr. of Ephesus f D. Hier. in 2. Tim. 5. yea and all Asia g Theo. arg in ep sâ— ad Tit. Timothy of all Creete Titush of Philippos Epaphroditus i Theo. in epi. ad Phil. of Corinth and Achaia Apollos of Athens Dionysius of France Crescens k Eus lib. 2. of Britaine Aristobulus l Doroth. in Apost synop In the purer times succeeding the Apostles so approved was the administration of the Church affaires by these kinde of men as
this Archbishop was great to further the glory of God but through the enuy and malice of his ill-willers his power was but small his place high but himselfe made low through some disgraces by his potent aduersaries which he meekely and patiently endured till his dying day 6. During the time of this mans troubles among other The factious encrease and grow confident two things especially deserue obseruation One is the flocking of Iesuits into the Kingdom who afore then neuer came among vs the other is the insolency boldnes of our home faction The Iesuits indicted Councils summoned Synodes enacted and reuersed orders and exercised Papall iurisdiction among vs wee not witting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptize nor celebrate the L. Supper nor Marry nor Bury nor doe any other Ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuitical proceedings or the Iesuites with their practices they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected Ministers exacted Subscription and executed the censures of suspeâ—â—ision and excommunication where they thought good The Iâ—suâ—es had for their prouinciall first Robert Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeere 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the fame yeer And the Brethren had their I know not what chiefe men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnesse and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their own appointing among other things as I find decreed Vnitie of doctrine still holdeth among vs. An. 1583. that if Subscription unto the booke of Articles of Religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersity and disagreement soeuer was about other matters yet abode there still a blessed Vnitie among vs touching the foundation of Christian Religion And this was in 25. yeere of Q. Elizabeth Archbish Whitegift 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterbury No sooner was he confirmed in his office but obseruing both the open intolerable contempt in many places of all Church orders by authority prescribed and hearing both of many secret conuenticles and vnlawful assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe-same cause which by the Brethren here in England was maintained and foreseeing the dangers and troubles likely to ensue for which he should giue an account if in time he sought not meanes to preuent them he thought it his bounden duty for the preseruation of vnity and purity in Religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister Ecclesiasticall hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by subscription Subscription the secoÌ„d time called for should testifie his consent both vnto the points of Religion in the Conuocation Ann. 62. approoued and likewise vnto other Articles necessary for concord sake of all euery man Minister especially to be acknowledged and accordingly by due course of Law called then thereunto Which was done the very first yeere of his remoueall and of her Maiesty the 26. Anno 1584. This of the brethren was tearmed the wofull yeere of subscription but that they should so doe there was no cause vnlesse they are grieued that factious spirits and malecontented Ministers and Preachers were discouered and their erroneous and schismaticall opinions brought into light And surely neuer was their subscription hitherto by authority vrged in this land but diuers new fancies held yet for truthes not to bee doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeeres 71. and 72. when subscriptiom first was required the whole land will witnesse that many and sundry bookes aswell in Latine How basely the Brethren coÌ„ceiue of the doctrine by the Bishops agreed vpon and established by the Prince as English then and afterward flew abroad In which we read how then and in those dayes the truth of God did in a manner but peepe out as it were at the Screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this Realme did see a little and had a glimpse of the truth but ouersaw many things which in these dayes of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquity of the times though the said things now seene be comprised in the Booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren we ought to afford them in defence of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergy and ratified by the Prince and Parliament in comparison of these things now reuealed and newly come to light are but Childish and toyes Thus write they as your grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they here stayed their words had bin able without the more grace of God to haue moued the Parliament and all the people of this land as they have preuail'd but too much already with their too credulous Fauorites to thinke our Church for all the reformation wrought and Vniformity in doctrine established to be much awry and farre from the truth it should professe But setting downe as they haue done and publishing both what the truth is which now breaketh out and
desired his Majesty to take them out a new Lesson as did the 71 Brethren of Suffolke are not to be liked Neither can we extoll the goodnesse of our God sufficiently toward our King and us all for inspiring his royall heart with holy wisedome to discerne these unstayed and troublesome spirits and inabling his Highnesse with power and graces from above to decree orders and directions for the generall benefit and peace of the whole Church neither suffered he his eyes to sleepe nor his eye-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though never so important and weightie affaires of the Crowne and Kingdome King James patronizeth the Doctrine and Religion countenanced by Queene Elizabeth 26 My selfe have read and thousand thousands with an hundred thousand of his Subjects besides have either read or heard of Proclamations after Proclamations to the number of sixe or seven at the least of bookes and open speeches of his Majesty uttered in the Parliament House and all of them made vulgar within a yeare and little more after his happy ingresse into this kingdome and taking the administration of this most famous nourishing Empire upon himself whereby the doctrine in this Land allowed publikely graced and imbraced of all sorts at his entrance into the Realme hath bin not onely acknowledged to be agreeable to Gods Word sincere and the very same which both his Highnesse and the whole Church and kingdome of Scotland yea and the Primitiue Church professed but also by his authoritie Regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptory words and speeches cut off The yeere 92. was not more famous for the Vniformity of doctrin in religion then concluded then the yeere 1604. Domii incarnati An. 1604. is memorable and will be for seconding the same neither got the Clergie in those dayes more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons Ecclesiasticall 27. Subscription the third time vrged Whereby no person shall hereafter bee receiued into the ministery nor neither by Institution or Collation admitted to any Ecclesiasticall liuing nor suffered to Preach to Catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or any Cathedrall or Collegiat Church Citie or Market towne Parish Church Chappell or in any other place in this Realme except c. and except he shall first subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licenced to Preach Reade Lecture or Catechize comming to reside in any Diocesse shall be permitted there to Preach Reade Lecture Catechize or minister the Sacraments or to execute any other Ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and subscribe to the three Articles Neither shall any man teach either in publike schoole or in private house except he shall first prescribe to the first and the third Articles simply c. Neither shall any man be admitted a Chancellor Commissary or Officiall to exercise any Ecclesiasticall jurisdiction except c. and shall subscribe to the Articles of Religion agreed upon in the Convocation in the yeare 1562. c. And likewise all Chancellours Commissaries Registers and all other that doe now possesse or execute any places of Ecclesiasticall jurisdiction or service shall before Christmas next in the presence of the Archbishop or Bishop or in open Court under whom or where they execute their offices take the same Oathes and subscribe as before he said or upon refusall so to doe shall be suspended from the execution of their Offices untill they shall take the said Oaths and subscribe as aforesaid 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeed as exceeding necessary both for the retaine of peace in the Church and preventing of new doctrine curious speculations and offences which otherwise daily would spring up and intolerably encrease calleth for Subscription in testimony of mens cordiall consent unto the received doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very few in publike office as our neighbours have done Againe he requireth Subscription but not of civill Magistrates not of the Commons as else where some doe not of every man yea of women aswell as of men as did the persecuted Church at Franckeford in Queene Maries daies not of Noble Gentlemen and Courtiers as in Scotland was Enacted in our Kings minoritie but only of Ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such Of the Subscription called for and so doe the reformed Churches in France and Germany at this very day Last of all his Majestie calleth for Subscription unto Articles of Religion but they are not either Articles of his own lately deuised or the old newly turkened but the very Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeere of our Lord God 1562. a Cant. 2.127 and vnto none other euen the same Articles for number thirtie nine b Ibid. no moe no fewer and for words sillables and letters the very same vnaugmented vndiminished vnaltered 29. And being the same the whole world is to know that the Church of England is not in religion changed The Church of England settled and constant in her Religion or variable like the Moon nor affecteth noueltie or new lessons but holdeth stedfastly conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written Word the onely foundation of our Faith And being the same all men again may see that we are still at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of chiefest importance and fundamentall points of religion though our aduersaries the Papists would faine beate the contrary into the common peoples heads And being the same there is now as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie
we must not beleeue in the holy Ghost saith Bredwell writing against Glouer p. 102. among us at home Some affirme the holy Ghost to be but a meere creature as did Arius h Theod. l 5. c. 10. the Semiarians i Philast the Macedonian heretikes k Soz. l. 4. c 27. the Tropickes l Athan. Ochinus m Zanch. de El par l. 2. c. 5. Some haue assumed the style and title of the holy Ghost unto themselues as did Simon Magus n D. â—ren Montanus o Eus I. 5. c. 18. and Manes p Chry des S. Some have given the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost q Epiphan Simon Magus tearmed his Helene the holy Ghost r Epiphan The Helche said the holy Ghost was a woman and the naturall sister of Christ Å¿ Epiphan Many Papists and namely the Franciscanes t Alcar Fr l â— blush not to say that S Francis is the holy Ghost 2. Proposition The holy Ghost is of one substance maiesty and glory with the Father and the Sonne The proofe from Gods Word THE holy Ghost effâ—cted the incarnation of Christ a Mat 1.18 10. Luke 1.35 teacheth all things b Ioh. 14.26 leadeth into all truth c Ioh. 26.13 giueth vtterance to his seruants d Acts 2.4 and gifts unto his people e 1 Cor. 12.8 placeth Rulers in the Church and Ouerseers to feede the flocke of God f Acts 20.28 sealeth the Elect vnto the day of redemption g Eph. 4.30 aswell as the Father and the Son and these three viz. the Father the Word and the holy Ghost are one h 1 Iohn 5.7 Therefore is the holy Ghost of one substance maiesty and glory with the Father and the Sonne And this was the beliefe of the ancient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets i Symb. Nicen. The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiesty coeternall Such as the Father is such is the Sonne and such is the holy Ghost c. And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequall k Symb. Ath. The very same doe all reformed Churches beleeue and confesse l Confes Helv 1. ar 6 2. c. 3. Basil ar 1. Bohem. c. 3 Gal ar 1. Belg. ar 1. Aug. ar 1 Wittemb c. 1 2. Sucrica ar 1. The Errors and adversaries unto this truth The premisses doe make Against the Tretheites which affirme the holy Ghost to be inferiour unto the Father a Zanch de 3. Eâ— par 2 l. 5. c. 1 Against the Arrians who said the holy Ghost was inferior to the Sonne b Aug. contr Mar. Aâ—rian Against the Macedonian heretikes who held the holy Ghost to be but a minister and servant of the Father and the Sonne c Ruffin l. 1. c. 25. yet of more excellent maiesty and dignity then the Angels d Niceph. l. 9. c. 17. Against many erroneous spirits which deliver the holy Ghost to be nothing else but The motion of God in his creatures as did the Samosatenians e Confess Aug. 5. ar 3. A bare power and efficacy of God working by a secret inspiration as the Turkes f Pol. of the Tur. Emp. 3. c. and certaine English Sadduces doe imagine * Hutâ—â— inson in his Image of God c. 24. p 112 â— The Inheritance allotted to the faithfull g H. N. in his Inâ—â—ruct praef seâ—â— 7. and the being or vertuous estate of Christ h Idem in his Spir. and praef sect 14. as dreameth H.N. The affection of charity or Love within vs an error of Petrus Lombardus i Sen l. 1. dist sect 5. 2. Gods love fauour and vertue whereby he worketh in his children so thought Ochinus k Zanch. de 3. E. par 1 l 4. c 1. and Servetus l Zanch ib. l. 1. c. 2. 2. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods Word THe proceeding of the holy Ghost from the Father and the Sonne we gather from the holy Scripture which teacheth how The Father sendeth the Comforter which is the holy Ghost in the name of the Sonne a John 14.16 and the Sonne sendeth the Comforter the Spirit of truth from the Father b John 15.26 he proceedeth of the Father c Ibid. and is sent of the Sonne d John 16.7 So with us say the ancient Fathers and Christians He proceedeth from the Father and the Sonne e Symb. Nicâ—n The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one Sonne not three Sonnes one holy Ghost not three holy Ghosts f Symb. Athan. which is the faith of the moderne Christians g Confes Hâ—â— 1. c. 3. Gal. c. 3 Belg. ar 8. 11. Wittemb c. 3. Sucrica ar 1. The adversaries unto this truth This discovereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe a Basi serm de sp S. That the holy Ghost proceedeth from the Father but not from the Sonne as at this day the Grecians b Russe Commonweale â— 23 the Russians c Guagnin de relig Moscov the Moscovites d Father de relig Moscov maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an errour of Peter Lombard e T. Sent l. 1. distinct 14. uncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiency of the holy Scripture for salvation Holy Scripture 1 containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the faith or be thought requisite and necessary to salvation 2 In the name of the holy Scripture we doe understand those Canonicall bookes of the Old and New Testament of whose authoritie was never any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Ioshua Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Ecclesiastes or the
Preacher Canticles or Song of Solomon 4. Prophets the greater 12. Prophets the lesse And the other bookes Hierome saith the Church doth reade for example of life and instruction of manners but yet doth it not apply to stablish any doctrine such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Book of Hester The Booke of Wisdome Iesus the Sonne of Sirach Baruch the Prophet Song of the 3. Children The Story of Susanna Of Bel and the Dragon The Prayer of Manasses The 1. Booke of Maccabees The 2. Booke of Maccabees 4 All the Bookes of the new Testament as they are commonly received we doe receive and accompt them for Canonicall The Proposition 1. The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3 The third and fourth Bookes of Esdras the Booke of Tobias c. are Apocryphal 4. Of the New Testament all the Bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man The proofe from Gods Word THe holy Scriptures to be sufficient to instruct us in all things necessary to be knowne and beleeved for mans salvation the Word of God teacheth Ye shall put nothing unto the Word which I command you saith the Lord neither shall ye take ought there from Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Thou shalt not turne away from it to the right hand not to the left that thou maiest prosper whithersoever thou goest c Jos 1.7 Every Word of God is pure c. Put nothing unto his words lest he reproove thee and thou be found a lyer d Prov. 30.5 6. These things are written that ye might beleeve c. and that in beleeving ye might have life through his Name e Joh. 20.31 The whole Scripture is given by inspiration of God and is profitable to teach to improove to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect unto all good workes f 2 Tim. 3.16 17. If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke and if any man shall diminish of the words of this booke God shall take away his part out of the booke of life and out of the holy Citie and from those things which are written in this booke g Rev. 22.18 Hereunto Gods people both alwayes have and at this present doe subscribe h Confes Helv. 1 ar l 4. 20. 1. Basil ar 10. Boke c. 1 Gal. ar 2. 4 5. Bel. ar 7. Saxon. ar â— Wittemb c. 30. Suev ar 1. The Errors and adversaries â—â—â—o this truth Therefore adversaries be we to all adversaries to this truth especially To such as scorne and contemptuously reject the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures a Aug. contra Pâ—â—â—ll 1. c. 27. and Pope Leo the tenth who tearmed the holy Gospel a fable of Christ b Apol. Steph. fol 3. 58. and doe the prophane Atheists c Nâ—sh in Christ his teares p. 39. a. Also to such as debase the credit and estimation of the holy Scriptures as David George did d Hist Davidis Georg. and both doe the Papists who have an opinion that the Scriptures of God are not sufficient to instruct mankinde unto salvation e Lâ—â—â—a l. 1. c. 1. and the Anabaptists which deeme not the holy Bible to be the Word of God f Buâ—â—in cont Catabap l. 1. with the Family of Love in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture-learned Also to them which with Gods Word do equall their own doctrine Injunctions Precepts and Traditions as doe the Papists For of their doctrin say the Rhemists Whatsoever the lawfull Apostles Pastors or Priests of Gods Church preach in the unitie of the same Church meaning the new Church of Rome is to be taken for Gods own word g Test Rhem. anâ— 1 Thes 2 12. To the same purpose but more blasphemously Stapleton As the Iews were to beleeve Christ so are we simply and in every thing to beleeve the Church of Rome whether it teacheth truth or errors h Stapl. antid Evang in Luc. 10.16 p. 528. Whatsoever by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospel saith Abbat Trithemius i Tract de propriet Monach. c. 4. of Popish precepts and our English Rhemists k Test Rhem. an 1. Thes 4.8 He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth Ecclesiasticall traditions deserveth to be throwne out of the Church among the heathen as well as he which refuseth the Gospel saith Didacus Stella l Stella in Luc. 10 fol. 20. and the Councell of Trent with like affection of godlinesse and reverence embrace we and worship the bookes of the Old and New Testament and Ecclesiasticall Traditions saith the Councell m Concil Trid. sess 4. The like opinion have the Moscovites of Traditions n Ruff. Com. c. 23. To them finally are we adversaries which above the Scriptures doe preferre their owne 1 inventions as did the Philosophers whereof one said of Moses That good man maketh a trim discourse but prooveth nothing and the Grecians to whom the Gospel is foolishnesse o 1 Cor. 1.23 2 and imaginations as did the Manichies p Epiphan David George q Hist Da. Geo. and doe the Turkes r Pol. of the Tur. em c. 3.23 and Family of Love Å¿ Display A. 6. 3 or Traditions as doe the Papists who more cruelly doe punish the violaters of their own Traditions and ordinances then they doe the breakers of Gods Commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Machiavell doth and his Schollers 2. Proposition All the Bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those above mentioned are Canonicall it hath bin granted by the best learned and most godly of long time And as all reformed Churches in the world are of the same judgement with us so in their publike Confessions some have so accounted and judged of them as we do a Confess Gal. ar 9. Belg. ar 4 Adversaries to this truth Therefore to speake first of the Canonicall bookes of the old Testament much have they offended which either rejected all or allowed but some of the bookes of the old Testament of the former sort were the Severians a Trit â—ur de eccles scrip Basilides b
Epiphan Carpocrates c Epiphan and the Manichies d Aug. de bono pers l. 2. c. 11. and the Catabaptists e Zuing. l. contra Catabap of the latter were sundry whereof Some received no more but onely the five bookes of Moses as the Sadduces f D. Whit. de S. Scrip. contra Bellar. q. 1. c. 3 Some of all the bookes in the Old Testament reject the works of Moses and namely his foure last bookes as the Moscovites g Russe Com. c. 23. Some embraced the Law onely and the Prophets as the Samarites h Cyril Catech 18. Some esteemed neither the Law nor the Prophets as the Appelleans Tertul. de praef haert Some had in contempt the booke of the Canticles as Sebastian Castellio k Beza in vita Calv. And some the booke of Iob as the Anabaptists l VVhitalt de S. Scrip. contra Bellar. q. 1. c. 3. 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That divers and namely those bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so judge of them did the alone Councell at Laodicea a Can. 59. and doe the Churches reformed and namely in France b Confes Gal. ar 3. Confess and Belgia c Belg. ar 4. Errors and adversaries unto these truths So that they are to be held and taken heed of as Seducers which upon the Church would thrust either other mens workes and devices not comprised in the Bible as would Some the new prophets Barobas and Barolf or Basiliâ—es the Heretike a Euseb eccles hist l. 4. c. 8. Some the manifestation of Marcion the Heretike b Tertul. de haeret Some the mysteries of Manichie the Heretike c Magdenburg eccles hist c. 3. c. 11. Others Esaias Ascensorium of Hierax the Heretike d Epiphan Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus Others the Canons of the Apostles Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Revelation of S. Paul Steven Thomas Others the Bookes of the Anabaptists of H. N. with Popish Legends and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall e Concil Tri. sess 4. decr de Can scrip 4. Proposition Of the New Testament all the bookes are Canonicall Although some of the ancient Fathers and Doctors accepted not all the bookes contained within the volume of the New Testament for Canonicall yet in the end they were wholly taken and received by the common consent of the Church of Christ in this world for the very Word of God as they are at this day almost in all places where the Gospel is preached and professed Howbeit we judge them Canonicall not so much because learned and godly men in the Church so have doe receive and allow of them as for that the holy Spirit in our hearts doth testifie that they are from God They carry a sacred and divine authoritie with them and they doe also agree in all points with the other bookes of God in the Old Testament Errors and adversaries unto this truth Therefore in admitting all and every of these bookes and acknowledging them to be Canonicall we demonstrate our selves to be against Such as rejected all the new Testament as did the Iewes and our Matthew Hamant a Holinsh chro fol. 1299 Such as allowed part but not the whole new Testament and these were of divers sorts whereof Some allowed of the Evangelists onely Matthew as the Cerdonites b Eus l. 3. c 27. and Ebionites c Iren. l. 1. c. 26 others onely Luke as the Marcionites d Iren. ibid. others onely Iohn as the Valentinians e Idem l. 2. c. 11. Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes rejected the said Acts as the Manichies g August l. de vtil cred and the Severites h Euseb Some of S. Pauls Epistles took the Epistles unto Timothy and Titus onely to be Canonicall as Marcion the heretike i Iren. l. 3 c. 12 Some as Apocryphal refuse the Epistles unto Philemon k Theod. arg in epist Paul ad Tit. others the Epistles unto the Hebrews the Epistle of S. Iames as Althemerus l Althemer in c. 2. epist Ia. others the first and second Epistles of Iohn with the Epistle of Iude as Wigandus m Wigand others the Epistle unto the Hebrews of Iames the two last of Iohn and of Iude as Cardinall Cajetane n See Whitak against W. Rainolds c. 7. Some rejected the book of Saint Iohns Revelations or the Apocalypse as Heshusius o Lib de 600. error pontif we are also against them which allowed neither the whole new Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospel after Luke and in the Epistles which concerned either the divinitie or humanity of our Saviour Christ p Iren l. 2. c. 29 And lastly are we against them which receive the whole new Testament but deface and put out such texts as mislike them as the Turkes who scrape out whatsoever they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in derision of Christians q Aul. l. 2. p 5 7. Article Of the Old Testament 1. The Old Testament is not contrary to the New For both in the Old New Testament everlasting life is offered to mankind by Christ who is the onely Mediatour betweene God and man being both God and man 2. Wherfore they are not to be heard which faine that the old Fathers did looke onely for transitorie promises Although the Law given from God by Moses as touching 3 Ceremonies and Rites do not bind Christian men 4 nor the civill precepts thereof ought of necessitie to be received in any Common-wealth yet notwithstanding no Christian man whatsoever is free from the obedience of the commandements which are called morall The Propositions 1. The Old Testament is not contrary to the New 2. The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings 3. Christians are not bound at all to the observation of the Iudaicall ceremonies 4. The Iudiciall lawes of the Iewes are not necessarily to be received or established in any Common-wealth 5. No Christian man whatsoever is freed from the obedience of the Law Morall 1. Proposition The Old Testament is not contrary to the New The proofe from Gods Word THat the Old Testament is not contrary to the New it may be prooved by many invincible arguments yet it is most apparent in that our Saviour Christ very God and very
no sect euer erred or were out of the way to heauen a fancy of the Rhetorians k D. Aug ep ad Quod vult 1. Proposition No man euer was is or shall be saued but onely by the name or Faith of Iesus Christ The proofes from Gods Word This we cannot but acknowledge to be true if also we beleeue the Scriptures which say that Among men there is giuen none other name vnder heauen whereby we must be saued a Acts. 4.12 Through Iesus Christ his name all that beleeue in him shall receiue remission of sinnes b Acts 10.43 In thee viz. Christ Iesus shall all the Gentiles be blessed c Gal. 3.8 And this is the Faith and confession of the reformed Churches d Conâ— s Helv. 2. ar 10 11. 2 cap. 11.13 Basil ar 4 Bohem c. 4.10 Gal. ar 13.16 17 Belg. ar 17.20 21.22 August an ar 3. Saxon. â—r 3. Wittemb c. 8. Suc vica â—r 9. sect 2. they revolted The errors and adversaries unto this truth Many wayes this truth very heretically is oppugned For Some teach that we are saved not by Christ but as the Valentinians said by the labour of their hands and by their own good works a Iren lib. 1. as Simon Magus boasted by his faire Helene b Iren. as Matthew H manâ— heâ—d by other meanes and that all persons which worshipped Christ are abominable Idolaters c Holinsh chro fol. 299. as Nâ—userus and Silvanus beleeved by Mahomet d â— za resp ad repetit Io. And. Cal. p. â— and therefore he revolted from Christianity unto Turcisme Others confesse that wee are saved by the name of Christ but either not by the right and true Christ for they said themselves and every of themselves were Christ and in old time did Saturnius e Epiphanâ— Manes f Euseb l. 7. c. 31. Desider Burdâ—gal and Eudo de Stella g Genebr chr l. 3. p 358. 709. and of late yeares as Basil David George h Hist David Georgii and in England first one Iohn Moore i Sâ—ow and afterward William Hacket k Conspit for pretend reforâ— the former was whipt for the same at Bethlehem in the second of Queene Elizabeth the other hanged and quartered in Cheap side Ann. 1591. Or by the true Christ but either distinguish betweene Iesus and Christ saying Iesus was one man and Christ another as did the Marcionites l Philaster Or say there be two Christs one revealed already in the dayes of Tiberius the Emperour who came for the salvation of the Gentiles another yet to come for the redemption of the Iewes so tho ght the same Marcionites m Tertul. l. 4. contr Marc. Nestorius held also there were two Christs whereof one was very God the other very man borne of a woman n Vincen. Liâ— adv haereses Or publish how 〈◊〉 â—e were saved by the true Christ till the 15. yeare of the foresaid Tiberius an heresie of Manes and his company o Epiphan Others besides as the Family of Love understand all things written of Christ allegorically and not according to the letter of Gods Word For they teach that whatsoever is written of Christ must in us and with us be fulfilled p H.N. proph of the Spi. c. 7. sect 3. Others have thought yea have spoken blasphemously of the constant and holy Martyrs who for the Name of Christ gave their lives in England in the raigne of Queene Mary some saying They were starke fooles as did Christopher Vitel a chiefe Elder in the Family of Love q Ans to the Fam. let l 3. a. others as West phalus and Morbachius that they were the Divels martyrs r Sturmius anâ—â— ap 4. par 3. p. 189. 19. Article Of the Church 1 The visible 2 Church of Christ 3 is a congregation 4 of faithfull men in the which 5 the pure Word of God is preached and the Sacraments be duly ministred according to Christs ordinance in all those things that of necessitie are requisite to the same As 6 the Church of Ierusalem Alexandria and Antioch hath erred so also 7 the Church of Rome hath erred not onely in their living and manner of ceremonies but also in matters of Faith The Propositions 1. There is a Church of Christ not onely invisible but also visible 2. There is but one Church 3. The visible Church is a Catholike Church 4. The Word of God was and for time is before the Church 5. The markes and tokens of the visible Church are the due and true administration of the Word and Sacraments 6. The visible Church may and from time to time hath erred both in doctrine and conversation 7. The Church of Rome most shamefully hath erred in life ceremonies and matters of faith 1. Proposition There is a Church of Christ both invisible and visible The proofe from Gods Word A True saying it is The Lord onely knoweth who are his For to man the Church of Christ is partly invisible and visible partly The visible are all the Elect who be or shall be either in heaven triumphing or on earth fighting against the flesh the world and the Divell These as members of the Church are said to be invisible not because the men be not seene but for that their faith and conscience to Godward is not perfectly knowne unto us The members of the visible Church are some of them for God and some against God all of them notwithstanding deemed parts of the Church and accounted faithfull so long as they make no manifest and open rebellion against the Gospel of Christ All this we gather from the holy Scripture where mention is made of the Church invisible and triumphing Rev. 2.26 28. and 3.5 12. and 7.14 15. invisible and militant in the Epistles of St. Paul a Gal. 4.29 Eph. 6.10 c. 2 Tim. 3.12 Peter b 1 Pet. 5.9.10 and book of St. Iohns Revelations c Rev. 1â— 7 11 17 17.14 also of the Church visible and mixed with good and bad by the Parable of the Sower d Matth. 13. of the Marriage e Matth. 22. and of the Vrgins f Matth 25. as also by the saying of our Saviour Christ g Have not I chosen you twelve and one of you is a divell John 10. and of S. Paul h For he knew who should betray him therefore said Ye are not cleane John 13.11 In a great house are not only vessels of gold and of silver but also of wood and of earth and some for honour and some unto dishonor 2 Tim. 2.20 Confess l. Helv. 1. ar 14. 2. c. 17. Bohem. c. 8. Gal. ar 27. Belg. ar 27. August ar 7. Saxon. ar 11. Wit ar 32. Suâ—vica ar 15. The Churches beare witnesse hereuntoi. Errors and adversaries unto this truth This truth hath many adversaries whereof S me â—en unâ—â— our Christ the Saviâ—ur of mankinde and so thinke his
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
blood of Christ was shed in vain For corruptible gold and silver with our owne deeds and works may and will save us if we will 4. That repentance is not of necessitie unto the salvation of man For without the same a popish pardon may save But without either a pardon from the Pope or such like or absolution of a Priest there is no salvation by the doctrine of the Church of Rome b See ar 25. p. 6. A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae Virginis Mariae secundum usum Sarum Quicunque in statu gratiae existens dixerit devotè septem orationes sequentes cum septem Pater noster totidem Ave Maria ante imaginem pietatis merebitur 56. millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequentem transcundo per cemiterium tot annos indulgentiarum quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii Oratio pro defunctis Avete omnes animae fideles quarum corpora hic ubique requiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo pretiofissimo sanguine dignetur vos à poenis liberare inter choros suorum sanctorum angelorum collocare ibiqâ—e nostri memores suppliciter exorare ut vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit 4000. millia annorum indulgentiarum Ave vulnus lateris nostri Salvatoris c. Quicunque devotè dixerit istam orationem habebit 3000. dicrum indulgentiarum criminalium peccatorum 2000. millia dicrum venialium à Domino Iohanne Papa 22. concessarum ut in Aâ—tidatorio animae habetur Quicunque orationem sequentem devotè dixerit promerebitur 11000 annorum indulgentiaruÌ„ c Ave Domina sancta Maria mater dei regina coeli porta paradisi domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectuÌ„ filium tuum libera me ab omnil us malis ora pro peccatis meis Amen Whosoever being in the state of grace shall devoutly say the seven prayers ensuing with seven Our Fathers and as many Haile Maries afore the image of Piety shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going thorow the Church-yard doe say the prayer following so many yeares of pardons as there have beene bodies buried since it was a Church-yard The prayer for the dead Haile all faithfull soules whose bodies here and every where doe rest in the dust The Lord Iesus who hath reedemed you and with his most precious blood vouchsafe to deliver you from paines and to place you in the company of his holy Angels and there being mindfull of us meekely to pray that we may both be joyned unto you and crowned with you in the heavens Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Saviours side c. Whosoever devoutly shall say this prayer shall have 3000. dayes pardons of criminall sinnes and 20000. dayes of veniall offences granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatory of the soule Whosoever devoutly will say the prayer following shall merit thereby 11000. yeares of pardons Haile Lady Saint Mary mother of God Queene of heaven the Gate of Paradise the Lady of the world the Light eternall the Emperesse of hell c. Pray unto thy beloved Sonne Iesus Christ for me and deliver me from all evils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie the worke of errors a Jer. 10.15 the teachers of lies b Hâ—b 2.18 silver and gold the worke of mens hands c Psal 135.25 vanitie d Esa 41.10 c. they have a mouth and speake not eyes and see not eares and heare not e Psal 135.16 hands and touch not feet and walke not f Psal 115.7 2. He giveth a strait commandement Not to bow downe to them nor worship them g Exod. 20.5 1 Cor. 10.7 14. nor to make them h Exod. 20.5 Deut. 4.15 c. to flie from them i 1 Iohn 5.21 1 Cor. 10.14 yea to destroy both the images themselves k Deut. 7.5 12 2â— â— the Idolaters l Deut. 17.2 3. and the Enticers unto Idolatry m Deut. 13.5 3. He commendeth greatly and praiseth such men as have destroyed images n 2 King 18.3 4. 2 Chr. 14.2 3. and not bowed unto Idols o Deut. 7.25 26. Ier. 5 1. 4. He finally curseth the Images p 1 King 19.18 Dan. 2. the Image-makers q Deut. 27.15 Esa 44. and the Image-servers or worshippers r Deut. 27.26 Psal 97.7 Esa 42.17 Hereunto with us the Protestant Churches every where doe subscribe Å¿ Conf. Helv. 2. cap 3 4. Basil ar 10.6.3 Bohem. c. 3.16 Gal. ar 1. August ar 12. Wittem c. 1.23 Suev ar 22. The adversaries unto this truth The Romish Church most fondly contrary to the word of God doth allow and not onely allow but publikely erect and not onely erect but adore a Dele statuas verserari potius quam statuarios stolidâ—m â—â—t Index expurg p. 31. and not onely adore Images but doth accuâ—se and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worship images and the Images too which is most abominable Of God himselfe even of God the Father and that in the likenesse of an old man with a long white Beard of the Son in the similitude of a man hanging on the Crosse of the holy Ghost in the shape of a Dove of the wholy holy and incomprehensible Trinitie with three Faces in one head b In hoe plerisque Christianis â—â—hnicus philosophus religiosior qui etiaÌ„ Trinitatis quae mente vix coÌ„prehenditur figuras oculis â—ot poris aspectabilis Petri Rami verba in scholis physicis delcantur Index expurg pag. 149. Atque haec absurditas Patrem Filum Sp effigiantium Iacobitis à Nicephoro tributur G. Cassand consul p. 164. Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heads like Trenchers the blessed Virgin with frisled haire and costly garments And of other base things as Agnus deis of wax wafer cakes of flower Crosses of gold
They ordained Patriarches and Corepiscopi m Heming syntag tit de guber Ec. They ratified the degrees of Ecclesiasticall superemency at the first and most famous Councell at Nice n Beza epist 1. They glorified much and greatly that they had received the Apostles doctrine by a succession of Bishops o D. Ire 13. c 3. that they were the successors in the Apostles doctrine of the godly Bishops p Sadel de leg voc p. 20. and that Bishops succeeded in the roome of Apostles q D. Aug. in Psal 44. Their godly monuments and worthy labours and bookes yet extant doe shew that Bishop was of Lions Irenaeus of Antioch Ignatius of Carthage Cyprian of Ierusalem Cyrill of Alexandria Athanasius Basil of Cesarea of all Thracia Asia and Pontus Chrysostome Hilary of Potiers Augustine of Hippo Ambrose of Millane all of these most notable instruments for the advancement of Gods honour and glory in their dayes Finally From the Apostles dayes hitherto there never wanted a succession of Bishops neither in the East nor Westerne Churches albeit there have bin from time to time both Marprelates and Mockprelates to supplant their states and Illprelates abusing their functions and places to the discredit of their calling and profession So prudent hath the Almighty beene for the augmentation of his glory and people by this kind and calling of men The errors and adversaries unto this truth This manifesteth the erroneous and evill minds 1. Of the Anabaptists who condemne all superiority among men saying that every man should be equall for calling and that there should be no difference of persons among Christians a Slâ— dan. com lib. 5. 2. Of the old heretikes viz the Contobaptites which allowed of no Bishops b Nâ—â— ph lib. 18 c. 49. The Acâ—phalians who would not be at the command or yeeld obedience unto the Bishops c Mag. ecelâ—s Fist â—â—n 71 c. 5. Nâ—ceph The Aerians that equall Bishops and Priests making them all one d August de â—â—â—cres cap. 53. The Apostolikes which condemned Prelacie e D. Bernard 〈◊〉 â—an ser 66. 3. Of the late Schismatikes namely The Iesuites who cannot brook Episcopall preeminence f Declar moâ—am ca. 20. and in their high Court of Reformation have made a Law for the utter abrogation of all Episcopall jurisdictions g Quodlibets 〈◊〉 â—â—2 The Disciplinarians or Puricanes among our selves For They abhorre and altogether doe loath the callings of Archbishops Bishops c. as the author of the Fruitfull Sermon doth Fâ—uit ser on Rom. 12. p. 37. and say that by the prelaticall Discipline the liberty of the Church is taken away Assâ— polit â— 29. and that in stead of Archbishops and Bishops an equality must be made of Ministers Admon to 〈◊〉 Bar. They terme the differences of Ministers a proud ambitious superiority of one Minister above another Dâ—sco of D. Ban. ser p 37. and Archbishops and Bishops they call the supposed Governours of the Church of England m Demon. of Dis epist ded Some of them will not have Bishops to be obeyed either when they cite or when they inhibit or when they excommunicate n Mar. thes 49.82 83. Some of them have not only Archbishops and Bishops but also Parsons and Vicars in detestation For Miles Monopodios numbreth Parsons and Vicars among the hundred points of Popery yet remaining in out Church o Sold of Bar. in the end Others say that birds of the same feather viz. Archbishops and Bishops are Parsons and Vicars p 1. Admon to the Parliam Barrow publisheth that Parsonages and Vicarages bee in name office and function as Popish and Antichristian as any of the other q Bar. disco p. 54. It is therefore an egregious untruth that Puritanes or which is equivalent The good men the faithfull and Innocent Ministers for so doe they stile themselves effect not any popularity or parity in the Church of God as some of them would make his Majestie beleeve r Burges L. to K. James before his Apo. 2. Proposition Whosoever be or shall be confirmed or ordered according to the rites of the booke of consecration of Archbishops and Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered Archbishops Bishops and Ministers which according to the booke of Consecration be or shall be consecrated or ordered they are consecrated and ordained rightly orderly and lawfully because afore their Consecration and ordination they be rightly tryed or examined by imposition of hands needfull and seasonable prayers they be consecrated and ordained and all this is performed by those persons that is by Bishops to whom the ordination and consecration of Bishops and Ministers was alwayes principally committed a D. Fulke against the Rhom fol. 39. and also after the same forme and fashion corruptions being afore taken away and remooved as Bishops and Priests afore the raigne of K. Edward the sixt formerly were Errors and adversaries unto this truth Well therefore may they disgorge their stomacks but trouble our consciences they shall never which condemne or deprave our callings as doe 1. The Family of Love which dislike and labour to make contemptible the outward admission of Ministers a H. N. evan c. 13. sect 2. â— 2. The Papists who say their pleasure of the Bishops and Ministers of the Church of England and of other reformed Churches None is to be admitted for a Bishop say they which is not ordained by imposition of three or foure Romish Catholike Bishops at the least of which none are to be found among the Protestants b 〈◊〉 7. rea Whosoever taketh upon him to preach to minister Sacraments c. and is not ordered by a true Catholike that is a Popish Bishop to be a Curate of soules Parson Bishop c. he is a theefe and a murderer c 〈◊〉 Rhom aâ— Iohn 10.1 Our Bishops and Ministers they are not come in by the doore saith Stapleton they have stolne in like theeves d Staple sort â— part c. 8. p. 14. they be unordered Apostates e Aâ—â— 10 the excâ—ut c. 3 p 41. pretended f â—â—â—d c. 7. p. 148 and sacrilegious Ministers g Ib. c 9. p. 211. Intiuders h Ib c. 8. p. 211. Meere lay-men and not Priests because first they have received none other Orders and next they are not ordained by such a Bishop and Priest as the Catholike Romane Church hath put in authoritie i Howl 7.10 â—â— 3. The Puritanes For they write that The Bishops of our Church have none ordinary calling of God and function in the Scriptures for to exercise k T â— des p. 21 sect 1. they are not sent of God They be not the Ministers of Iesus Christ by whom he will advance his Gospell l â—â—al of the stâ—te praef Inferior ministers they are not say they according to Gods