and grosse contempt of the necessary and laudable orders of our Church By the latter they haue introduced a new and more then either Iewish or Popish superstition into the land to no small blemish of our Christian profession and scandall of the true seruants of God and therewith doctrine most erroneous dangerous and Antichristian The summe of the Sabbath doctrine broached by the Brethren 22. Their doctrine summarily may be reduced vnto these two heads whereof the one is that the Lords day euen as the old Sabbath was of the Iewes must necessarily be kept and solemnized of all and euery Christian vnder the paine of eternall condemnation both of body and soule The other that vnder the same penalty it must be kept from the highest to the lowest both of King and people in sort and manner as these Brethren among themselues haue deuised decreed and prescribed The former of these is like that of the false apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were circumcised after the manner of Moses they could not be saved Whom the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their Synod or Conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Market towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to commit adultery It was preached in Somerset-shire that to throw a bowle on the Sabbath day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sin as for a Father to take a knife and cut his childs throate It was preached in Suffolke I can name the man and I was present when he was convented before his Ordinary for preaching the same that to ring more Bels then one upon the Lords day to call the people unto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but think of them and calling into mind the Sabbath doctrine at London Printed for I. Porter and T. Man An. 95. which I had read before wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deep impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe over the whole Kingdome The Br. Doctrine of the Sa bath called in by authoritie and forbidden any more to be printed 23. It is a comfort unto my soule and will be till my dying houre that I have beene the man and the meanes that the Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoever else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the above mentioned and many moe such fearefull and haereticall assertions hath been both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitgift by his letters and Officers at Synods and Visitations An. 99. did the one Ann. 1559. 1600. and Sir Iohn Popham L. chiefe Iustice of England at Bury S. Edmons in Suff. An. 1600. did the other And both these most reverend sage and honourable Personages by their censures have declared if men will take admonition that the Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this Kingdome disturbeth the peace both of the Common-weale and Church and tendeth unto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolstred by any good Subiect whether he be Church or Common-weale man 24. Thus haue errors and noysome doctrines like byles Purity of doctrine all Qu. Elizabeths raigne maintained in England and Botches euer and anon risen vp to the ouerthrow of our Churches health and safety if it might be but yet such hath beene the Physicke of our discipline as what by launcing purging and other good means vsed the Body still hath heene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches Doctrine no more then ill humors which be in are of the Body or dregs in a Vessell of wine be any part either of the Vessell or Wine which remaineth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious and religious Princesse Queene Elizabeth The very Brethren themselves doe write that In regard of the common grounds of Religion and of the Ministery We are all one We are all of one Faith one Baptisme one Body one Spirit haue all one Father one Lord Ann. 1601. and be all of one Heart against al wickednes superstition idolatry heresie and we seeke with one Christian desire the aduancement of the pure Religion worship and Honor of God We are Ministers of the Word by one order we administer Prayers and Sacraments by one forme we Preach one Faith and substance of doctrine And we Praise God heartily that the true Faith by which we may be saued and the true doctrine of the Sacraments and the pure Worship of God is truely taught and that by publike authority and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeere saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnity and purity of doctrine she left with vs when she departed this world K. Iames. After Elizabeth raigned King Iames. VVHo found this our Church as all the world knoweth in respect of the grounds of true Religion at Vnitie Anno 1603. and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These Ecclesiasticall Ministers therefore though a thousand for number who at his Majesties first comming into this Kingdome either complained unto his Highnesse of I know not what errors King James abused troubled with false informations and petitions of the Brethren and imperfections in our Church even in points of doctrine as if shee erred in matters of Faith or desired that an Vniformitie of doctrine might be prescribed as if the same had not already beene done to his hands or as weary belike of the old by Queene Elizabeth countenanced and continued
have it established and Presbyteries in euery parish to be aduanced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned The Brâ—renue and continue their base conceits of the publike Art of our religion in comparison of their new Gospell and all-seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shew vs the whole counsell of God And yet these faithfull Brethren either through forgetfulnesse or frailty or which I rather think forced thereunto by the power of truth doe plainely confesse that those very decrees of our Bishops and Articles of the Conuocation-house euen that little little part of the Gospell which the said Bishops and Martyrs brought to light and hath enlightned the whole Realme containeth the very fundamentall points of Christianitie Whereof I still gather that had their newly reuealed tearmed learned Discourses Doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore hearts with the desire thereof brandished and set out never bin divulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessity is this so impertinent vnneedfull the other 18. Octogesimus octavus mirabilis annus it was prophesied to be a wonderfull yeere long afore it came and wil neuer be forgotten now it is past An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes and writings Among the things for which the yeere 88. is famous one and not of least regard is that afore it expired these bookes of the Brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erronious tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Whereby so much as in that blessed Queene whose name with eternall honour shall be recorded these new fancies of the brethren were hissed and exploded out of this Christian kingdom and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that Peerelesse prince more strongly ratified and commended to her awefull and good subiects then afore 19. The zeale of learned and godly men hereupon was inflamed and their courage so increased as whereas afore this time but one or two or a very few the first whereof was your L. immediate Predecessor Most learned and worthy men set themselues against the Br. and the Presbyterian discipline whose memory be alway honourable among the Saints did encounter the Brethren and oppugned their fancies now an army of most valourous and resolute Champions and Challengers rose vp which then and piuers yeeres ensuing among whom as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince State put the new Doctors to the foile profligated the Elders set vpon the Presbytery and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethren wanted in strength and learning they had in wilynesse A Stratagem of the Br. though they lost much one way in the generall maine point of their discipline yet recouered they not a little aduantage another way by an odde and new deuice of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbyterie and new Discipline even at that very instant the Brethren knowing themselves too weake either to overthrow our holds and that which we hold Ann. 1595. or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gave out were impregnable suffering us to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odde corner and after a new fashion which we little thought of such was the cunning set upon us afresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselves to make them compleate their Sabbath speculations and Presbyterian that is more then either Kingly or Popely directions for the observation of the Lords Day This Stratagem of theirs was not observed then neither I feare me is regarded as it should be yet and yet did and since hath and doubtlesse in time to come if it be not timely seene unto with unsound opinions and paradoxes will so poyson many as the whole Church and Common-weale wil find the danger and inconvenience of them so plausibie are they to men either popularly religious or preposterously and injudiciously zealous Certain fruits and effects of the Sabb. doctrine published by consent of the Brethren 21. In this their sally as I said before they set not upon the Bishops their calling their Chancelors c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subvert but which are of great all and almost of the same antiquitie with Bishops divers of them and I had almost said as necessarie they ruinate and at one blow beate downe all times and daies by just authoritie destined to religious and holy uses besides the Lords Day saying plainly and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those uses but onely the Lords Day They build not Presbyteries expressedly though under hand if it be well marked they doe erect them in their exercises of the Sabbath but they set up a new Idol their Saint Sabbath earst in the dayes of Popish blindnesse S. Sunday in the midst and minds of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnesse liberty prophanenesse on the Holy dayes which is readily and greedily apprehended of all sorts of people euery where especially of their fauorites to the high dishonour of God decay of our deuotion hinderance of Christian knowledge and wisdome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enemies
c. and to call the people to repentance so teacheth Barrow l Ba. disco p. 36. 5. Proposition They must not be silent who by office are bound to preach The proofe from Gods Word As publikely to preach before men are sent is a grievous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our Saviour Christ whose words are these Surely I must also preach the Kingdome of God for therefore am I sent a Luke 4.43 2. Peter and Iohn who being charged to speake no more in the name of Iesus said Wee cannot but speake that which we have heard and seene b Acts 4.17 c. 3. Saint Paul For he saith Necessity is laid upon me and woe is me if I preach not the Gospell c 1 Cor. 9.16 17. 4. The Apostles of Christ For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ d Acts 5.42 5. All the Churches of God which be purged from superstition and errors e Conf. Helv. 1. ar 25. 2. c. 8 9. Bohem. c. 9. Gal. ar 15. Aug. ar 7. Wit ar 20. Suev ar 13. Errors and adversaries unto this truth Then as in a glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists a Bullin cont Anabap. c. 12. Which deprave the office of preaching as doe the Libertines saying that preaching is none ordinary meanes to come unto the knowledge of the Word b Wilkins against the Fam. of Love ar 14. p. 66. and especially the Family of Love who tearme the publike preachers in derision Scripture-learned c Theoph. against Wilk Licentious scripture-learned d Pat. of the prof Temp. good thinkingwise e H. N prâ—ph of the Sp. cap. 2. sect 7. Ceremoniall and letter-Doctors f â—am let to the B. of Roc. Teaching-masters g H. N. Spiâ— l. c 25 and further say It is a great presumption that any man out of the learnednesse of the letter taketh upon him to be a Teacher or Preacher Againe It becommeth not any man to busie himselfe about preaching of the Word so and more too the Family Which take upon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly employments that they may not negligence h Idem 1. â—â—b c. 10. sect 15. 16. that they will not or feare of troubles that they dare not preach the Word of God Yet thinke wee not which our Sabbatarians let not to publish that Every Minister necessarily and under paine of damnation is to preach at least once every Sunday i D B doct of the Sabbath 2 book p. 174. and Vnlesse a Minister preach every Sunday he doth not hallow the Sabbath day in the least measure of that which the Lord requireth of us k Ibid. p. 277. 3 Proposition The Sacraments may not be administred in the Congregation but by a lawfull Minister The proofe from Gods Word IN the holy Scriptures we reade that the publike Ministers of the Word are to be Administers of the Sacraments For both our Saviour Christ commanded his Disciples as to preach so to baptize a Matth 28.19 and celebrate the Supper of the Lord b Luke 22 1â— 1 Cor. 11.24 25. and the Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these dayes doe succeed not onely did preach but also baptize c Acts 2 3â— 41 8 12 13 40.41.16.32 33. John 1.25 1 Cor. 1 1â— 16. and minister the Lords Supper d Acts 20.7 1 Cor 10. â—6 And hereunto doe the Churches of God subscribe e Conf. Heb. 2. c. 18 Bohem. c. 9. Gal. ar 2.5 31. Aug. ar 5. Wittem ar 20. Suev ar 13. In saying that none may administer the Sacraments in the Congregation afore he be lawfully called and sent thereunto we thinke not as some doe that the very being of the Sacraments dependeth upon this point viz. whether the Baptizer or giver of the Bread and Wine be a Minister or no. Neither is it the meaning of this article that privately in houses either lawfull Ministers upon just occasion may not or others not of the Ministery upon any occasion in the peace of the Church may administer the Sacraments The aduersaries vnto this truth T. C. 1 rep p. 113. Hereby we declare our selves not to favour the opinion that publikely Some may minister the Sacraments which are not meerely and full Ministers of the Word and Sacraments and so thinke both the Anabaptists among whom their King when it was after Supper tooke bread and reaching it among the Communicants did say Take eate and shew forth the Lords death their Queene also reaching the Cup said Drinke ye and shew forth the Lords death a Sucius com p 237. and the Presbyterians at Geneva where the Elder a Lay-man ministreth the Cup ordinarily at the Communion b Survay of dis c. 15 out of the Geneva lawes Some Ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine c Lear. disc p. 17. but in our Church of England the Doctor encroacheth upon the office of the Pastor For both indifferently doe teach exhort and minister the Sacraments d Fruâ— Ser. on Rom. 12. p. 40 None though a lawfull Minister may administer the Sacraments which either is no Preacher e The administration of the Sacraments ought to be committed to none but such as are preachers of the Word Lear. disc p. 60. It is sacriledge to separate the Word viz. Preaching from the Sacraments Ibid. The preaching of the Word is the life of the Sacraments T. C. 1. rep p. 125. or when he ministreth them doth not preach f The unchangeable lawes of God he saith T.C. that none minister the Sacraments which doe not preach T.C. 1. repl p. 104 sect 3. Where there is no Preacher oâ— the Word there ought to be no minister of the Sacraments Lear disc p. 62. which be the errors of the Disciplinarians or Puritanes Publikely and privately too the Sacraments of Baptisme may be administred by any man yea by women if necessitie doe urge So hold the Papists For saith Iavell g Iavel Psal Ch. par fol. 559. in the time of necessity the minister of Baptisme is every man both male and female A woman be she young or old sacred or wicked Every male that hath his wits and is neither dumbe nor so drunken but that he can utter the words as well Pagan Infidel and heretike the bad as the good the Schismatike as the Catholike may baptize And yet usually in the civill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lay-men but ministers
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
b Psal 124.8 134.3 by him were all things created which are in heauen and which are in earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers as things were created by him and for him c Col. 1.16 by his Son he made the worlds d Heb. 1.8 and all these acknowledged by the Churches Primitiue e Creede Apâ—st Nicen. and reformed at this day f Confess Helv. 2. c. 6 7 Basil ar 1. of France ar â— Fland ar 12 And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which covereth himselfe with light as with a garment spreadeth the heavens like a curtaine which layeth the beames of his chambers in the waters and maketh the clouds his Chariot and walketh vpon the wings of the winde which maketh the spirits his Messengers and flaming fire his Ministers g Psal 164.1 c. c. Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father yea and al the hairs of your head are numbred saith our Sauiour Christ h Math. 10.29 30. God that made the world and all things that are therein he is Lord of heaven and earth he giveth life and breath and all things hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation saith Saint Paul i Acts 17.24 25 26. The Sonne is the brightnesse of the glory and the ingraued forme of his person and beareth vp all things by his mighty Word k. The Churches of God in Heluetia l Heb. 1.13 Confe 20.7 Basil m Confess Basil ar 1 2. France n Confess Gal. ar 18. and Flanders o Confess Belg. ar 12 13. testifie the very same Errors and adversaries vnto these truths Hereby are condemned all Heretikes errors impugning either the creation of the world by God or his prouidence in the continuing and preservation of the same Of the former sort was First Aristotle and his followers which said the world was eternall and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create a Tertul l. 1. coâ—â—t Marc. 3. Simon Magus Saturninus Menander Carpocrates Corinthus who ascribed the worlds creation by Angels b â—ren Epiph. Philasteâ— 4. The Manichies who gaue the creation of all things vnto two Gods or beginnings the one good whereof came good things the other euill whence proceedeth euill things c Epip Aug. cont Man c. 49 5. The same Manichies d D. August de fide contra Manich c. 40. and Priscillianists e Conc. Brac. cap. 11. which did affirme man to haue bin the workemanship not of God but of the Diuell 6. The Family of Love who deliuer that God by them made heaven and earth f Display of the Fam. of Loue. H. 8 b. 7. The Papists who giue out how sacrificing Priests are the Creators of Christ g Qui creauit me sine me iam creatur mediaÌ„te me Stella cleris Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destiny Fate and Fortune h Socrat. hist Eccles l. 1.22 The Family of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God i Display of the Fam. H. 7. b. The old Philosophers who thought that inferiour things were too base for God to be carefull of k Dii magna curant parua negligunt Cic de nat Deor. l. 2 And lastly the Epicures who thinke God is idle and gouerneth not the same Of which mind was Cyprian who held that God hauing created the world did commit the government thereof vnto certaine celestiall powers l In exposit Symb. 3. Proposition In the Vnity of the God-head there is a Trinity of persons The proofe from Gods Word THe Scripture saith In the beginning God the Father a The Father by the Sonne made the world Heb. 1. the Sonne b In the beginning was the Word and the Word was with God and that Word was God The same was in the beginning with God Ioh. 1.1 2. and the holy Ghost c In the beginning God created the heauen and the earth c. and the Spirit of God mooued upon the waters Gen. 1.1 2. created the heaven and the earth By 1 the Word of the 2 Lord were the heavens made and all the host of them by the d Psal 33.6 Breath of his mouth Loe the heauens were opened unto 1 him and Iohn saw 2 the Spirit of God descending like a Dove and lighting vpon him and loe a voyce from heaven saying This is my 3 beloved Sonne in whom I am well pleased e Mat. 3.16 17 Because ye are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into our hearts which cryeth Abba Father saith the Apostle f Gal. 4.6 and againe The grace of our Lord Iesus Christ and the loue of God and the Communion of the holy Ghost be with you all g 2 Cor. 13.13 And S. Iohn There are three which beare record in heauen 1 The Father 2 the Word and 3 the holy Ghost and these three are one h 1 Ioh. 5 3. This truth hath alwayes beene i Creed Apo. Nic. Athan. and seriously is k Confes Helv 1. ar 6. 2. c. 3 Aug. art 1. Gal. art 6. Bel. art 6. Bohe c. 3 Wittemb c. 1. Sucan art 1. confessed in the Church of Christ Errors and adversaries unto this truth Then cursed are all opinions of men contrary hereunto whereof Some denyed the Trinity affirming there is one God but not three persons in the Godhead so did the Montanists a Socrat. eccle hist l. 1. c. 23. and Marcellians b Theo. haer fab lib. 2. and so doe the Iewes c Lu. Caâ—ertus lib. diuiner visor ad Iudae and Turkes d Pol. of the Turk emp. c. 5. Some as the Gnostikes e Clem. Alex. strom l. 5. Marcionites f Clem. Alex. strom l. 5. Epiphan and Valentinians d affirme there be more Gods then one and yet not three persons nor of one and the same nature but of a diuerse and contrary dispositions Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Eunomeans h Philaster and Tretheites i Zanch de 3. El. par 1. l. 7. c. 1. Some feare not to say that in worshipping the Trinity Christians doe adore three Diuels g Cl. Alex. str lib. 4. worse then all the idols of the Papists and such Blasphemers were Heretikes Blandrat and Alciat k Caluin ep Some will have a Quaternity of
pro nobis beate Martyr Sebastiane Resp Vt moreamur pestem epidemiae illae si tranfire promissioneÌ„ Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reatu criminum morbo vexemur dentium Let us pray O Lord we humbly beseech thy Majesty that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church so he may be a perpetuall intercessor for us through Iesus Christ our Lord. Let us pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the ungodly grant we beseech thee that such as call unto him for helpe may obtaine a good effect of his Godly prayer through our Lord. The vers O blessed Katharine pray for us The Ans That we may be made worthy of the promises of Christ The vers O blessed Martyr Sebastian pray for us The Ans That we may deserve to escape the plague without hurt and obtaine the promises of Christ Christ his noble virgin Apollonia pray unto the Lord to remoove whatsoever is hurtfull lest for the guiltinesse of our sinnes we be vexed with the tooth-ach Whosoever saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not dye of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem revocasti praesta supplicibus tuis qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine ab ipsa peste epidemiae ab omni perturbatione per Christum Dominum nostrum Oratio ad tres reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctum Trinitatem rogo vos per Regem regum quem vagientem in cunis videre meruistis compatiamini tribulationum mearum hodie intercedatis pro me ad Dominum cujus desiderio exules facti estis Crux Christi protege me Crux Christi salva me Crux Christi defende me ab omni malo Let us pray O Almighty and everlasting God who by the prayers and merits of the most blessed Confessour Roche didst revoke a certaine generall plague grant unto thy suppliants who for the revocation of the like plague doe trust in thy faithfulnesse by the prayer of that thy glorious Confessour wee may be delivered from the plague and from all adversity through Christ our Lord. A prayer unto the three Kings O King Iasper King Melchior King Balthasar I beseech you by every of your names I beseech you by the holy Trinity I beseech you by the King of Kings whom yee deserved to see even in his swadling clothes that you would take pitie on my troubles this day and make intercession for me unto the Lord for whose desire yee made your selves exiles O Christs crosse protect mee O Christs crosse save mee O Christs crosse defend me from all evill 23. Article Of ministring in the Congregation It is not lawfull for any man to take upon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before hee be lawfully called and sent to execute the same 4 And those we ought to judge lawfully called and sent which be 5 chosen and called to this worke 6 by men who have publike authority given unto them in the congregation to call and send ministers into the Lords vineyard The Propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not bee silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods Word THis truth in the holy Scripture is evident For there we finde how Godly men were both called by God and commanded to preach before they would or durft so doe So was Samuel a 1 Sam. 3.3 4. c 20. Ieremy b Ierem. 1.4 5. Iohn Baptist c Joh. 1.6 Christ Iesus himselfe d Ioh 20.21 who also to preach did send the twelve Apostles e Math. 10.5 and the seventy Disciples f Luke 10.1 2. The wicked and false prophets for preaching afore their time are blamed g Ier. 14.14 23 21 27 14 15 29.8 9. 3. A commandement is given us to pray the Lord of the harvest that hee would send forth labourers into his harvest h Matth. 9.38 4. Lastly wee doe reade that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles i 1 Cor. 1â— 28 and Christ being ascended into heaven gave some to be Apostles some Prophets some Evangelists and some Pastors and Teachers k Eph. 4 1â— And all this is acknowledged by the reformed Churches l Cont. Helv. 2. c. 18. Bohe cap â— Gal. â—1 31. Belg. ar 14. Wittem ar 2â— Suâ—â— ar 13. The errors and adversaries unto this truth And so are we against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be uncircumcised Philistims a Ans to the execut of lust cap. 3. p. 44. sacrilegious ministers b Ib. c. 9. p. 211. Ieroboams priests inordinate c Ib. c. 5. p. 91. and unordered Apostataes d Ib. c. 3. p 41. and next the Barrowists who say how the said Preachers are sent of God in his anger to deceive the people with lies e R. A. confut of Brow p. 113. Who publish how the word is not taught by the Sermons of Ministers but onely by the Revelation of the Spirit so did Muncer the Anabaptist f Sleiden com lib. â— and so doth H.N. g H. N Evang. c. 13. sect 6. and Spir. land c. 48 sect 5. and his Family of Love h Letter to the Br. of Roch. Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penry Greenwood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not privately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R. H i R H. in Psal 122. Who teach that Lay-men may teach to get faith k R. A. conf of Brownism p. 113. and that every particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments
to suffer q Acts 5.41 2 Tim. 4.7 8. and constant to endure all manner of afflictions r 2 Cor. 11.23 And this doe the Churches Protestant by their Confessions approve Å¿ Conf. Helv. 1. ar 25. 2. c. 18. Bohe. c. 9. Gal. artic 13. Belg. ar 31. Aug. ar 14. Wittem ar 20 Sue ar 13. The errors and adversaries unto this truth In error they remaine who are of opinion that The due election and calling of Ministers according to the Word of God is of no such necessity to the making of Ministers an erroneous fancie of the Anabaptists and Family of Love That women may be Deacons a Sigebert Elders and Bishops the former the Acephalians the latter the Pepuzians did maintaine A speciall care is not to be had both of the life and the learning of men or that wicked men of evill life ignorant men without learning Asses of no gifts loyterers which doe no good or favourers of superstition and idolatrie which doe great hurt are to be admitted into the ministerie They are causes which indeed are none to debarre men from the ecclesiasticall function as if men have beene twice married an error of the Russians b Liberus retum Mosco p. 20. b. be married c Coster Enc. controv c. 15. de coel sacerd have had certaine wives d Test Rhem. an 1 Tim. 5.2 have not received the Sacrament of Confirmation e Conc. Trid. sess 23. c. 4. have beene baptized of Heretikes f 1 quaest 1. vencum these may not bee Priests say the Papists or if either they have not been trained up in the family or be not Elders in the said Family of Love g Such ought not to busie themselves boot the Word H. N. document sent c. 3. sect 1. and 1. Exhort c. 16. sect 16. 24. Article Of speaking in the Congregation in such a tongue as the people understand not It is a thing plainly repugnant to the Word of God and the custome of the Primitive Church to have publike prayer in the Church or to minister the Sacraments in a tongue not understood of the people The Proposition Publike prayer and the Sacraments must bee ministred in a tongue understood of the common people The proofe from Gods Word THis assertion needeth small proofe For who so is perswaded as all true Christians of understanding are that what is done publikely in the Church by a strange language not understood of the people profiteth not the Congregation a 1 Cor. 14.6 9 14. edifieth not the weake b Ib. 17.26 instructeth not the ignorant c Ib. v. 9. inflameth not the zeale d Ib. 7.11 offendeth the hearers abuseth the people f displeaseth God g Mark 15 8. Ib. 11.16 bringeth religion into contempt h 1 Cor. 14.23 easily will thinke that where prayers be said i Conf. Helv. 2 c. 22. Wittem c. 27. Aug. de Missa artic 3. Suev c. 2â— or the Sacraments administred in a tongue not understood of the vulgar sort neither is the Word of God regarded nor the custome of the purer and primitive Church observed This article no Church doth doubt of and very many by their extant Confessions doe allow Adversaries unto this truth But there is nothing either so true or apparant which hath by all men at any time bin acknowledged so contrary to this truth In old time the Ossens made their prayers unto God alwaies in a strange language which they learned of Elexus their founder a Epip haer 19. and the Marcosians at the ministration of Baptisme used certaine Hebrew words not to edifie but to terrifie and astonish the minds of the weak and ignorant people b D. Iren. l. 1 c 8. In these daies the Turks performe all their superstitions in the Arabian language thinking it not onely unmeet but also an unlawfull thing for the common sort of persons to understand their Mahometane mysteries c An. Genfraeus aâ—lae Tuâ— l 2. The Iacobite Priests doe use a tongue at their Church ministrations and meetings which the vulgar people cannot comprehend d Magd. eccl hist Gen. â— 2 c. 5. The divine Liturgie among the Russians is compounded partly of the Greeke and partly of the Selavonian language e Alex Guag de relig Mose pag. 2 â—0 The Papists will have all divine Service Prayers Sacraments and that thorow out the world ministred onely in the Latine tongue but which few men of the common people doe understand some of them holding that it is not necessary that we understand our prayers f Test Rhem. annot p 463. and that prayers not understood of the people are acceptable to God g Test Rhem. an Mark 21.6 and all of them maintaining that he is accursed whosoever doth affirme how the Masse ought to be celebrate onely in a vulgar tongue h Si quis dixerit linguâ— tantuÌ„ vulgari Missam celeâ—â—an debere anathema â—it Conc. Trid. sâ—ss 21 cap. 9. 25. Article Of the Sacraments Sacraments 1 ordained of Christ be not only badges or tokens of Christian mens profession but rather they bee certaine 2 sure witnesses effectuall signes of grace and Gods good will towards us by which he doth work invisibly in us 3 and not onely quicken but also strengthen and confirme our faith in him 4 There bee two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those five commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreme Vnction are not to be counted for Sacraments of the Gospel being such as have growne partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God 10 The Sacraments were not ordained of Christ to bee gazed upon or to be carried about but that we should duly use them 11 And in such onely as worthily receive the same they have a wholesome effect or operation but they that receive them unworthily purchase to themselves damnation as Saint Paul saith The Propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certain sure witnesses and effectuall signes of grace and God his good will toward us 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimony is no Sacrament 9. Extreme unction is no Sacrament 10. The Sacraments are not to be abused but rightly to be used of us all 11. All which receive the Sacraments receive not therewithall the things signified by the Sacraments 1. Proposition The