Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	sabbath_n	45,288	5	10.7053	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10958	The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. English creede.	1607 (1607)	STC 21228; ESTC S116041	208,079	284

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 saued Whome the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their first 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 Mercate 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 committe adultery It was preached in Sommersetshire that to throw a bowle on the Sabboth 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 sinne as for a Father to take a knife and cutte his childes throate It was preached in Suffolke I can name the man and I was present when hee was conuented before his ordinary for preaching the same that to ring moe Bels then one vpon the Lords day to call the people vnto 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 thinke of them and calling into minde the Sabboth doctrine at London printed for I. Porter and T. Man an 95 which I had read afore 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 deepe impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe ouer the whole kingdome 23. It is a comfort vnto my soule and will be till my dying houre that I haue beene the man and the meanes that these Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoeuer else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the aboue mentioned and many moe such fearefull and haereticall assertions haue beene both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitegift by his letters and Officers at Synods and visitations an 99. did the one and Sir Iohn Popham L. chiefe Iustice of England at Burie S. Edmonds in Suff. an 1600. did the other And both these most reuerend sage and honorable Personages by their censures haue declared if men will take admonition that this 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 vnto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolsterd by any good Subiect whether hee bee Church or Common-weale man 24. Thus haue errors and noisome doctrines like boiles and Botches euer and anone risen vp to the ouerthrowe of our Churches health and salfety if it might be but yet such hath beene the Phisicke of our discipline as what by launcing purging and other good meanes vsed the Bodie still hath beene 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 bee in are of the Bodie or dregs in a Vessell of wine bee any part either of the Vessell or Wine which remaneth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious religious Princesse Queene Elizabeth The verie Brethren themselues doe write that In regard of the common grounds of Religion and of the Ministerie We are all one We are all of one Faith one Baptisme one Bodie one spirit haue all one Father one Lord and be all of one Heart against all wickednes superstition idolatrie haeresie and we seeke with one Christian desire the aduancement of the pure Religion worshippe 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 wee praise God heartily that the true Faith by which we may be saued and the true Doctrine of the Sacraments and the pure Worshipe of God is truly taught and that by publike authoritie and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeare saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnitie and puritie of doctrine shee left with vs when shee departed this world 25. Nowe After Elizabeth raigned Noble Iames. Who found this our Church as all the world knoweth in respect of the groundes of true Religion at Vnitie 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 Maiesties first comming into this kingdome either cōplained vnto his Highnes of I know not what errors imperfections in our Church euē in points of doctrine as if shee erred in matters of Faith or desired that an Vniformity of doctrine might be prescribed as if the same had not alreadie bin done to his hands or as weary belike of the old by Queene Elizabeth countenaunced and continued desired his Maiestie to take them out a newe Lesson as did the the 71. Brethren of Suffolk are not to be liked Neither can we extoll the goodnes of our God sufficiently toward our King and vs all for inspiring his royall heart with holy wisedome to discerne these vnstaied and troublesome spirits and in abling his Highnes with power and graces from aboue to decree orders and directions for the generall benefit and peace of the whole Church neither suffered hee his eies to sleepe nor his eie-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though neuer so important and waightie affaires of the Crowne and Kingdome 26. My selfe haue read and thousand thousands with an hundred thousand of his Subiects besides haue either read or heard of Proclamations after Proclamations to the number of sixe or seauen at the least of bookes and open speeches of his Maiestie vttered in the Parliament house and all of them made vulgar within a yeare and little more after his happie ingresse into this kingdome taking the administration of this most famous flourishing Empire vpon himself

yet these faithfull Brethren either through forgetfulnes or frailtie or which I rather thinke forced thereunto by the power of truth doe plainly confesse that those verie decrees of our Bishops and Articles of the conuocation house euen that little litle part of the Gospel which the said Bishops and Martyrs brough to light and hath enlightned the whole realme containeth the very fundamentall points of Christianity Whereof I still gather that had their newly reuealed tearmed learned Discourses and doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore heartes with the desire thereof brandished and set out neuer bin diuulged 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 necessitie is this so impertinent and vnneedefull the other 18. Octogesimus octauus mirabilis annus it was prophecied to be a wonderfull yeare long afore it came and will neuer be forgotten now it is past Among the things for which the yeare 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 erroneous 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 Wherby so much as in that blessed Queene whose name with eternall honour shall be recorded these newe fancies of the brethren were hissed and exploded out of this Christian kingdome 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 herevpon was inflamed and their courage so encreased as whereas afore this time but one or two or a very few the first whereof was your L. imediate Predecessor whose memorie be alwaies honourable among the Saints did encounter the Brethren and oppugned their fancies now an Armie of most valourous and resolute Champions and Challengers rose vp which then and diuers yeares ensuing among whome 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 and State put the newe Doctors to the foile profligated the Elders set vpon the Presbyterie 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 brethrē wanted in strength and learning they had in wilynes and though they lost much one way in the generall maine point of their discipline yet recouered they not a litle aduantage another way by an odde and a newe deuise 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 Presbytery and newe Discipline euen at that verie instant the Brethren knowing themselues too weake either to ouerthrowe our holds and that which we hold or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gaue out were impregnable suffering vs 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 odd corner and after a newe fashion which wee little thought of such was their cunning set vpon vs a fresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselues to make them complete their Sabbath speculations Presbyterian that is more then either Kingly or Popely directions for the obseruation of the Lords day This Stratageme of theirs was not obserued then neither I feare me is regarded as it should be yet and yet did since hath and doubtlesse in time to come if it be not timely seene vnto with vnsound opinions and paradoxes will so poison many as the whole Church and Common-weale will find the danger and inconuenience of them so plausible are they to men either popularlie religious or preposterouslie and iniudiciouslie zealous 21. In this their fallie as I said before they set not vpon the Bishops and their calling their Chancelars c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subuert but which are of great all and almost of the same antiquitie with Bishops diuers of thē and I had almost said as necessarie they ruinate and at one blowe beate downe all Times and daies by iust authoritie destined to religious and holy vses besides the Lords day saying plainely and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those vses but only the Lordes daie They builde not Presbyteries expressedly though vnder hand if it be well marked they doe erect them in their exercises of the Sabbath but they set vp a newe Idoll their Saint Sabbath earst in the daies of Popish blindnes S. Sunday in the middes and mindes of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnes libertie and prophanes on the Holie daies which is readily and greedily apprehended of all sorts of people euerie where especially of their fauorites to the hie dishonor of God decay of deuotion hinderance of Christian knowledge and wisedome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enimies and grosse contempt of the necessarie and laudable orders of our Church By the latter they haue introduced a newe 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 22. Their doctrine summarilie 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 euerie Christian vnder the paine of eternall condemnation both of bodie and soule The other that vnder the same penaltie it must bee 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

world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called corpus-christi-Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be

not be the seruants of men and that none humane constitution in the Church doth binde any man to breake the least commaundement of God The consideration heereof hath caused other Churches also with a sweete consent to condemne such wicked ceremonies and traditions of men Errors Adversaries to this truth Such vngodly traditions ceremonies are all the ceremonies and traditions in a manner of the Antichristian synagogue of Rome Such also be the Sabbatarian traditions and ceremonies lately broached because they be imposed vpon the Church Necessarilie and perpetually to be obserued of all and euerie Christian vnder paine of damnation both of soule and body For say they speaking yet of their priuate and Classicall Iniunction about the Sabboth day The Lord hath commaunded so praecise a Rest vnto all sorts of men that it may not by any fraude deceipt or circumvention whatsoeuer be broken but that he will most seuerely require it at our hands vnder the paine of his euerlasting displeasure This viz. the manner of keeping the Sabboth praescribed by themselues the Lord requireth of all and euery one continually from the beginning to the end of our liues without any interruption Vnder the paine of euerlasting condemnation Another sort of people there is among vs which will obserue and vse all Ceremonies whatsoeuer as the temporizing Familistes who at Rome and such like places of Superstition will goe vnto idolatrous seruices and doe adoration vnto Idols and no where will they striue or varie with any one about Religion but keepe all externall orders albeit in their hearts they scorne all professions and Seruices but their owne tearming all Temples and Churches in derision Common houses and all Gods seruices or religions besids their owne Foolishnes To the Christian Reader Christian and beloued Reader let me request thee to obserue well the first section of the proofe of this present proposition and therein howe I speake of ceremonies and traditions apparently impious among which I doe reckon papisticall Crosses whereunto the Romanistes doe attribute diuine adoration as elsewhere in this booke and subscription of mine I haue declared and could more copiouslie but the reliques of a Libell of theirs left in the parrish church of Euborne in Barkshire an 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse and Crossing whose words be these Nowe Ma. Parson for your welcome home Read these fewe lines you knowe not from whom You hold Crosse for an outward token and signe And remembrance only in religion thine And of the profession the people doe make For more then this comes to thou dost is not take Yet holy Church tells vs of holy Crosse much more Of power and virtue to heale sicke and sore Of holinesse to blesse vs and keepe vs from euill From fowle feend to fend vs and saue vs from Deuill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth it giue And surely so will we so long as we liue Though thou saist Idolatrie and vilde superstition Yet we knowe it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For vp shall the Crosse goe and you shall goe downe Of this Crosse I spake and mean● and of none other when I number it among things meerely impious and vnlawfull And therefore haue I not a little woundred at those my Brethren which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme which I neuer thought nor take to be either papisticall or impious because none adoration not so much as ciuill much lesse diuine is giuen thereunto either by our church in generall or of any minister or member thereof in particular If they haue no other Patrons for their not vsing or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my iudgement and practise I doe allowe thereof This their peruerting of my words contrarie to their sence and my meaning telleth mee that other mens wordes and names are but too much abused by them in that booke to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Euery particular or nationall Church may ordaine change abolish ceremonies or rites ordained onely by mans authoritie so that all things be done to edifying It hath pleased our most mercifull Lord and Sauiour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be vsed whereof Some God his most excellent maiestie 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 with all zeale and religion to be obserued Others be ordained by the authoritie of each prouintiall or nationall Church that partely for comelinesse that is to say that by those helpes the people of God the better may be inflamed with a godly zeale and that sobernes and grauitie may appeare in the handling of ecclesiastical matters and partly for order sake euen that gouernors may haue rules and directions how to gouerne by Auditors and inferiors may know how to prepare and behaue themselues in sacred assemblies and a ioyfull peace may be continued by the well ordering of Church affaires We haue already prooued that these latter sort of ceremonies may be made and changed augmented or diminished as fit opportunitie and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours Adversaries vnto this truth This manifesteth to the world the intolerable both arrogancie of the Romish church which dare take vpon her to alter and applie to wrong vses the very Sacraments instituted euen by Christ himselfe and to prescribe ceremonies and rites not to some particular but to all Churches in al times and places It sheweth also the boldnesse of our home-adversaries the Puritane dominicanes which say that the Church nor no man can take away the libertie of working sixe daies in the weeke from men and driue them to a necessarie rest of the body vpon any day sauing the seuenth Againe say these men the Church hath none authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord hath sanctified nor to set vp any day like to the Sabboth day The latter sort what in them is quench the peoples deuotion and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies and ordained by the lawfull authoritie of the Church 35. Article Of Homilies The second booke of Homilies the seuerall titles wherof we haue ioyned vnder this Article doth containe a godly and wholesome doctrine and necessarie for these times as doth the former booke of Homilies which were set foorth in the

beheld in euery man whether he would vse his grace well and beleeue the Gospell or no and as hee saw a man affected so he did predestinate chuse or refuse him 3. Besides his will there was some other cause in God why hee choose one and cast off another man but this cause is hiddē from vs. 4. Men by nature be elected and saued an error of the Basilideans and Valentinians 5. It is in man his power to be elected the error of Theophylact and of Bolseck 6. God is partiall and vniust for chusing some and refusing others calling many and electing but fewe 6. Proposition They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word and inwardly by the Spirit of God The proofe from Gods word Though true it be the Lord knoweth all and euery of his elect yet hath he reuealed vnto vs certaine notes and tokens whereby wee may see and certainely knowe whether we bee of that number or not For such as be ordained vnto euerlasting life if they liue long in this world they one time or other be called vnto the knowledge of saluation by the preaching of Gods word they obey that calling through the operation of the holy Ghost working within them they feele in their soules the same spirit bearing witnesse vnto their spirits how they are the children of God and finally they walke religiously in all good workes These things are most euident and cleere in the holy Scripture where is set downe both the calling of the predestinate and their obedience to the word beeing called and their adoption by the spirit to be the children of God and last of all their holinesse of life and virtuous conuersation All Churches reformed consent herevnto Errors adversaries vnto this truth Sundry adversaries hath this truth and First the Papists who teach that none are to thinke or perswade themselues that they are of the number of the Predestinate vnto saluation but to be euer doubtfull thereof The said Papists deliuer that so many persons as are not marked with the signe of the crosse vpon their forehead are damned and reprobate also that they which will be saued must be Franciscans at leastwise become members of the Church of Rome Secondly the Antonomies which thinke the outward calling by the word though they haue not the inward calling by the Spirit and be destitute of good workes a sufficient argument of their election vnto life Thirdly the Puritanes who among other assurances giuen them from the Lord of their saluations make their aduancing of the Presbyteriall kingdome by the putting downe of Bishops Chancellours c. a testimonie that they shall haue part in that glorie which shall be reuealed hereafter Fourthly the Schwenfeldians and all such as depending vpon immediate and diuine reuelations condemne contemne the ordinarie calling of God by the ministerie of his word Lastly the Russians Catabaptists and Familie of Loue who beleeue that themselues onely and none besides shall be saued 7. Proposition The Predestinate are both iustified by faith sanctified by the Spirit and shall be glorified in the life to come The proofe from Gods word Diuers bee the effects of mans Predestination but chiefly it bringeth to the Elect iustification by Faith in this life and in the life to come glorification alwaies a conformitie to the image of the onely begotten Sonne of God both in suffering troubles here and in enioying immortall glory hereafter as testifie all the Churches in their confessions The Errors and adversaries vnto this truth This is flatly against Papias Iustinus and all Millinaries who denie the eternitie of mans happines and dreame of I knowe not what blisse in this life to endure a thousand yeares but no longer Also against the Manichies who said the soule onely shall be saued Also against those heretikes which denie the resurrection of the flesh as did the Carpocratians Manichies and others Likewise against the Hieranites who haue a phantasie that no children departing this life before they come vnto yeares of discretion and knowledge shall be saued So the Papists doe teach that no infants dying vnbaptized doe goe to heauen but vnto another place adioyning vnto Hell called Limbus puerorum 8. Proposition The consideration of Predestination is to the godly wise most comfortable out to curious and carnall persons very dangerous The proofe from Gods word This doctrine of Predestination is to the godly full sweete pleasant and comfortable because it greatly confirmeth their faith in Christ and encreaseth their loue toward God I account the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall hee not with him giue vs all things also who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne c Yee were sealed with the holy Spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie Greiue not the holy spirit of God by whom yee are sealed vnto the day of redemption But to the wicked and reprobate the consideration hereof is very sower vnsauorie and most vncomfortable as that which they thinke though very vntruly and sinfully causeth them either to despaire of his mercie being without faith or not to feare his iustice being extreamely wicked whereas neither from the word of God nor any Confessiō of the Church can man gather that he is a vessell of wrath prepared to damnation but contrariwise by many and great arguments may perswade himselfe that God would not his destruction as in the next proposition immediately ensuing plainely may appeare Errors Adversaries to this truth Therefore they are to be taken as much out of the way which say that this doctrine leadeth either vnto desperation which is without all comfort or vnto loosenes of life and so vnto Atheisme and therefore to be published neither by mouth nor booke and so thought both the Pelagians the Predestinates a sort of heretikes so called in old time and the Familie of Loue in our daies who tearme the doctrine of Predestination a licentious doctrine say it filleth all the prisons almost in England 9. Proposition The generall promises of God set forth in the holy Scripture are to be embraced of vs. The proofe from Gods word That men the better may auoid both desperation and carnall securitie they are to haue alwaies in minde that 1. The promises of grace and fauour to mankinde are vniuersall as Come vnto mee all yee that are wearie and laden and I will case you God sent not his Sonne

which of modestie I will not mention but doe ouer passe 5. Proposition Invocation of Saints is a fonde thing not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from Gods word The Christian exercise of Prayer is a dutie which may not be either securely omitted or vainly abused And though many things in prayer be necessarily to be obserued yet a speciall point is it that in our supplications and prayers we doe call onely vpon God For so to doe we are both commanded euen by God himselfe and thereunto also allured by manifold as well promises of large blessings as by the examples of godly men in all ages Patriarkes Abraham Isaac Iaakob Prophets as Daniel Elias Ieremie Centurions Publicans Apostles as Paul Peter c. yea of all the Elect of God in this world On the other side to pray vnto any creature that is out of this world besides Iesus Christ there is in the Scripture neither Law to command nor promise of blessing nor any example of godly men or women to prouoke Finally as all Gods people in the purer and former times haue so in these daies the Protestant Churches vtterly condemne the inuocating of or praying vnto creatures whatsoeuer The Adversaries vnto this truth Therefore the Romish doctrine that Saints are to be praied vnto and their daily praying as occasion serueth vnto S Agatha that haue sore breasts vnto S. Benedict that either be or feare to be poisoned vnto S. Clare for them that haue sore eies S. Damian that be sicke for health S. Erasmus for helpe in the intrals S. Feriol for Geese S. Giles for women that would haue children S Hubberts for dogges S. Iob for them which haue the poxe S. Katherine for knowledge S. Loys for horses S. Margaret for women in trauaile S. Nicholas for little children S. Otilia for the headach S. Petronil for the Ague S. Quintin for the cough S. Ruffin for lunacie or madnes S. Sebastian for the plague S. Thomas Becker for sinners S. Valentine for the falling sicknes S. Winefield for virginitie S. ✚ or Crosse for all things it is vaine not warrantable by Gods word but altogether repugnant to the holy scriptures The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs entituled Horae beatissimae virginis c. Oremus Maiestatem tuam Domine suppliciter exoramus vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator rector ita apud●● sit pro nobis perpotuus intercestor per Dominum nostrum Iesum Christum Oremus Deus pro cuius Ecclesia gloriosus martyr Rontifex Thomas gladiis impiorum occubuit praesta quae sumus 〈◊〉 omnes quiaius impl●rant auxilium prae petitionis eius salutarèm cause quantur effectum per Dominum nostrum Versus Ora pro nobis beata Katherina Resp. Vt digni efficiamur promissionibus Christi Versus Ora pro nobis beate Martyr Sebastiana Resp. Vt mereamur pestem epidimiae illaesi transire promissionem Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum vt tollat omne noxium Ne proreatu criminum morbo vexemur dentium Let vs pray O Lord we humbly beseech thy Maiestie that as thy blessed Apostle Andreas was a preacher and ruler of thy Church so he may be a perpetuall intercessor for vs through Iesus Christ our Lord. Let vs pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the vngodly graunt we beseech thee that such as call vnto him for helpe may obtaine a good effect of his godly praier through our Lord. The vers O blessed Katharine pray for vs. Thans That wee may be made worthy of the promises of Christ. The vers O blessed Martyr Sebastian pray for vs. The Ans. That wee deserue to escape the plague without hurt and obtaine the promises of Christ. Christ his noble virgin Apollonia pray vnto the Lord to remoue whatsoeur is hurtfull least for the guiltines of our sinns wee be vexed with the tooth ach Whosoeuer saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not die of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem reuocasti presta supplicibus tuis qui pro simili peste reuocanda sub tua confidunt fiducia ipsius gloriesi Confessoris tui pr●camine ab ipsa peste epidi●●ae ab omni perturbatione liberemur per Christum Dominum nostrum Oratio ad tres Reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctam Trinitatem rogo vos per regem regum quem vagiente●● in cunis vider● meruistis compatiamini tribulationum mearum hodiè intercedatis pro me ad dominum cuius desiderio exules factiestis Crux Christi protege me Crux Christi salua me Crux Christi defende me ab omni malo Let vs pray O almightie and euerlasting God who by the prayers and merits of thy most blessed Confessour Roche didest reuoke a certaine generall plague grant vnto thy suppliants who for the reuocatiō of the like plague doe trust in thy faithfullnes by the prayer of that thy glorious Confessour wee may be deliuered from the plague and from all aduersity through Christ our Lord. A prayer vnto the 3. kings O King Iaspar king Melchior king Balthasar I beseech you by euery of yournames I beseech you by the holy Trinitie I beseech you by the king of kings whom yee deserued to see euen in his swadling cloathes that you would take pittie on my troubles this day and make intercession for mee vnto the Lord for whose desire yee made your selues exiles O Christs crosse protect me ô Christs crosse saue me ô Christs crosse defend mee from all euill 23. Article Of ministring in the Congregation 1 It is not lawfull for any man to take vpon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before he be lawfully called and sent to execute the same 4 And those wee ought to iudge lawfully called and sent which be 5 chosen and called to this worke 6 by men who haue publike authoritie giuen vnto 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 be 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

is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine Transubstātiatiō besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is n●t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this

Of Antioch Peter of the Asian Churches Iohn of Alexandria Marke of Ephesus yea and all Asia Timothie Of all Creete Titus of Philippos Epaphroditus of Corinth and Achaia Apollos of Athens Dionisius of France Crescens of Brittane Aristobulus In the purer times succeeding the Apostles so approoued was the administration of the Church affaires by these kinde of men as They ordained Patriarches and Corepiscopie They ratified the degrees of ecclesiasticall supereminencie at the first and most famous Councell at Nice They gloried much and greatly that they had receiued the apostles doctrine by a succession of Bishops that they were the successors in the Apostles doctrine of the godly Bishops and that Bishops succeeded in the roome of Apostles Their godly monuments and worthy labours and bookes yet extant doe shewe that Bishop was of Lions Irenaeus of of Antioch Ignatius of Carthage Cyprian of Hierusalem Cyrill of Alexandria Athanasius Basil of Cesarea of all Thracia Asia and Pontus Chrisostome Hilarie of Potiers Augustine of Hippo Ambrose of Millane all of these most notable instruments for the aduancement of Gods honour and glory in their daies Finally from the Apostles daies hitherto there neuer wanted a succession of Bishops neither in the East nor Westerne Churches albeit there haue bin from time to time both Marprelates and Mockprelates to supplant their states and Ilprelates abusing their functions and places to the discredite of their calling and profession So prouident hath the Almightie bin for the augmentation of his glory and people by this kind and calling of men The Errors and adversaries vnto this truth This manifesteth the erroneous and euill mindes 1. Of the Anabaptists who condemne all superioritie among men saying that euery man should be equall for calling and that there should be no difference of persons among Christians 2. Of the old haeretickes viz. the Contobaptites which allowed of no Bishopes The Acephalians who would not bee at the commaund or yeelde obedience vnto Bishops The Aerians that equalled Bishops and Priests making them all one The Apostolikes which condemned Prelacie 3. Of the late Scismatikes namely The Iesuites who cannot brooke Episcopall praeheminence and in their high court of Reformation haue made a Lawe for the vtter abrogation of all Episcopall iuresdiction The disciplinarians or Puritans among our selues For They abhorre and altogether doe loath the callings of Archbishops Bishops c as the author of the Fruitfull Sermon doth say that by the praelaticall Discipline the libertie of the Church is taken away and that in steed of Archbishops and Bishops an equalitie must be made of ministers They tearme the differences of Ministers A proud ambitious superioritie of one minister aboue another and Archbishops and Bishops they call the supposed Gouernors of the Church of England Some of them will not haue Bishops to bee obeyed either when they cite or when they inhibite or when they excommunicate Some of them haue not only Archbishopes and Bishops but also Parsons and Vicars in detestation For Miles Monopodios numbreth Parsons and Vicars among the hundred points of Poperie yet remaining in our Church Others say that Birds of the same feather viz. with Archb. and Bishops are Parsons and Vicars Barrow publisheth that Parsonages Vicarages be in name office and function as Popish and Antichristian as any of the other It is therefore an egregious vntruth that Puritans or which is equivalent The good men the Faithfull and Innocent ministers for so doe they stile themselues affect not any popularitie or paritie in the Church of God as some of them would make his maiestie beleeue 2. Proposition Whosoeuer be or shall be confirmed or ordered according to the rites of the booke of Consceration of Archb. 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 shalll be consecrated or ordered they are consecrated and ordained rightly orderly and lawfully because afore theire Consecration and ordination they be rightly tried 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 Consecration of Bishops and ministers was alwaies principallie committed and also after the same forme and fashion corruptions being afore taken away and remooued as Bishops and Priests afore the raigne of K. Edward the sixt formerly were The adversaries vnto this truth Well therefore may they disgorge their stomaches but trouble our consciences they shall neuer which condemne or depraue our callings as doe 1. The Familie of Loue which dislike and labour to make contemptible the outward admission of ministers 2. The Papistes 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 Whosoeuer taketh vpon him to preach to minister Sacraments c and is not ordered by a true Catholike that is a Popish Bishop to be a urate of soules Parson Bishop c he is a theefe and a murderer Our Bishops ministers they are not come in by the doore saith Stapleton they haue stolne in like Theeues they be vnordered Apostataes pretended and sacrilegious ministers Intruders Meere lay men and not Priests because first they haue receaued none vnder Orders and next they are not ordained by such a Bishop and Priest as the Catholike Romane church hath put in authoritie 3. The Puritanes For they write that The Bishops of our Church haue none ordinary calling of God and function in the scriptures for to exercise they are not sent of God they be not the ministers of Iesus Christ by whome hee will aduance his Gospell Inferior ministers they are not say they according to Gods word either prooued elected called or ordained Hence the Church of England wanteth say they her Pastors and teachers and hence they vrge diuers afore ordained to seeke at their Classis a new approbation which they tearme the Lords ordinance and to take newe callings from classicall ministers renouncing their calling from Bishops 37. Article Of the ciuill Magistrate 1 The Kings maiestie hath the cheife power in this realme of England and other his dominions 2 vnto whome the cheife gouernement of all estates of this realme whether they be ecclesiasticall or ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine iurisdiction where we attribute to the Kings maiestie the chife gouerment by which titles wee vnderstand the minds of some

slanderous folkes to be offended 3 we giue not to our Prince the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also sometime set forth by Elizabeth our late queene doe most plainely testifie but that onely prerogatiue which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the ciuill sword the stubburne and euill doers 5 The Bishop of Rome hath no iurisdictiō in this realme of England 6 The lawes of the realme may punish Christian men with death for heinous and grieuous offenses 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in the warres The Propositions 1. The kings maiestie hath the cheife power in this realme of England and other his dominions 2. The kings maiestie hath the chiefe gouernement of all estates ecclesiasticall and ciuill in all causes within his dominions 3. His Highnesse may not execute the ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions vnto all estates both ecclesiasticall and Temporall 4. The King by his authoritie is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no iurisdiction in this realme of England nor other of this kings dominions 6. By the lawes of this realme Christian men for hainous and greiuous offenses may be put to death 7. It is lawfull for Christian men at the commandement of the magistrate to weare weapons and serue in warres 2. Proposition The Kings maiestie hath the cheife power in this realme of England and other his dominions The proofe from Gods word Diuers and sundrie be the formes of Common-weales and magistracie For some where many and they of the inferior people beare the sway as in a democratie some where a fewe and that of choise and the best men doe gouerne as in an Aristocratie and some where one man or woman hath the preheminence as in a Monarchie such is the gouernement of this Kingdome Notwithstanding whatsoeuer the gouernement is either democraticall Aristocraticall or Monarchicall Gods word doth teach vs that There is no power but of God the powers that be are ordained of God and that whosoeuer resisteth the power resisteth the ordinance of God We must be subiect to the principalities and powers and obedient and readie to euerie good worke We must submit our selues vnto all manner of ordinance of man for the Lords sake We must pray for Kinges and for all that bee in authoritie Finally we must giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honor to whom honor is due But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall bee thy nources saith Esay The Apostle Peter calleth the King the superior or him that hath the chiefe power as our King Iames hath in his dominions All Churches Protestant and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall The errors and adversaries vnto this truth These Churches with vs and wee with them vtterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despice gouernement and speake euill of them which are in authoritie Of the Manichies Fratricellians Flagelliferies Anabaptists and Familie of Loue all which raile vpon condemne magistracie Of them who allowe not of the gouernement by women but vtterly detest the same such were they in Italie which said In●●ritus mundi est á muliere regi againe speaking vnto women Abūde magna ciuitas vobis sit domus publicum neque noscatis neque vos noscat such in France who thinke how the lawe of God and nature is violated where a woman is suffered to reigne and gouerne such in Scotland or Scottish men rather from Geneua which wrote that A womans gouernment is a monstriferous Empire most detestable and damnable Againe I am assured that God hath reuealed to some in this age that it is more then a monster in nature that a woman shall reigne and haue Empire aboue man c And litle differing from these men are they in England which tearmed the harborough for faithfull subiects a carnall and vnlearned booke smelling altogether of earth without rime and without reason for defending the regiment of women ouer men when it falleth vnto them by inhaeritance to gouerne to be lawfull and good Hee which so censureth the said Harborough was the Marprelate and this his Censure declareth that hee was the Mar-prince aswell as the Marprelate 2. Proposition The Kinges maiestie hath the chiefe gouernment of all estates ecclesiasticall and ciuill in all causes within his dominions The proofe from Gods word Wee ascribe that vnto our King by this assertion which is giuen to euerie King or Queene in their owne dominions by the word of God For They are for titles gratious Lords Princes the ministers of God the Nourses of the Church Gods For authoritie the chiefe Which mooueth S. Paule to exhort that supplications be made for all men but first for Kinges as the chiefe Againe euerie soule is commaunded to bee subiect to the higher power c Finally the examples are manifold and pregnant shewing the principallity of kings ouer all persons and causes For Aaron the high preist called Moses the chiefe Prince his Lord so did Abimelech tearme Saul his Lord K. Iehosaphat as cheife in Iudah appointed Iudges Leuites and priests K. Ezekias there also as chiefe sent vnto all Israell and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeouer also he appointed the course of Priests and Levites by their turnes and commanded all the priests to offer sacrifice c. and they obeied him and enioyned all the congregation to bring offerings and they brought them Which wee doe vnto ours the very same doe the churches of God ascribe vnto Christian magistrates in their principalities Errors Adversaries to this truth Which being true then false is it which the Papists deliuer viz that The kings excellencie of power is in respect of the Nobilitie and Lay-magistrates vnder him and not of Popes Bishops or Priests as they haue cure of soules kings and Princes be they neuer so great must be subiect vnto some Bishop Priest or Prelate The whole Clergie ought to be free from paying Tribute Sacerdotes etiam Principibus iure diuino subditi deleatur say the expurgators Priests are not by Gods lawe subiect vnto Princes No man is to be subiect vnto his temporall

prince and superior in matters of religion or regiment of his soule but in such things onely as concerne the publike peace and policie False also is it which the Puritanes doe hold namely that Princes must be seruants vnto the Church be subiect vnto the Church submit thier scepters vnto the Curch and throw downe their Crownes before the Church Magistrates aswel as other men must submit themselues and be obedient to the iust and lawfull authorite of the church that is of the Presbyterie Quis tandem reges principes who can exempt euen kings princes from this Non humana sed diuinâ Dominatione Not humane but diuine Domination meaning of the Presbytery saith Beza which Presbyterie they would haue to be in euery parish Quotquot ecclesiae Christi as many as be members of Christ and of the Church they must subiect themselues to the consistorian discipline Non hic excipitur Episcopus aut Imperator Neither Bishop or Emperour is excepted here Nulla hic acceptio aut exceptio est personarum Here is no acception or exception of persons 3. Proposition His Highnes may not execute the ecclesiasticall duties of Preaching and ministring the Sactaments and yet is to prescribe Lawes and directions vnto all estates both ecclesiasticall and Temporall The proofe from Gods word K. Ezekiah said vnto the Priests and Leuites of his time My sonnes be not deceiued For the Lord hath chosen you to stand before him and to serue him and to be his ministers and to burne incense So doe we say the Lord hath appointed a companie and calling of men to teach the people to expound the Scriptures to celebrate the Sacraments to handle the keies of the celestial kingdome insomuch as hee whosoeuer that shall presume to doe these things not called thereunto and that lawfully though he be a King or Prince he may feare that punishment which fell vpon Vzzah Notwithstanding all Kings Queenes and Princes in their places may yea and must as occasion serueth with K. Salomon build an house for the Lord and set the courses of preists to their office with K. Ezekiah breake the Images cut down the Groaues take away the high places appoint the courses of the Preists and Leuites and enioyne all the people to minister sustenance vnto the Priests with K. Iosiah put downe and burne the horses of the Sunne breake downe the houses of the Sodomites Purge Iudah and Ierusalem from the high places Groaues carued and molten Images appoint the Priests to their charges and compell all that are found in Israell to serue the Lord their God and with the K. of Niniueh proclaime a fast and command euery man to turne from his euill way c. Of the same iudgement be other Churches The Errors and adversaries vnto this truth Much therefore out of the way are and offend greatly doe first the Papists who publish that The care of religion pertaineth not vnto kings Religionis curam semper pertinuisse ad Reges dele say the Expugators Blot it out Queenes may not haue or giue voice either deliberatiue or definitiue in Councells and publike assemblies concerning matters of religion nor make ecclesiasticall lawes concerning religion nor giue any man right to rule preach or execute any spirituall function as vnder them and by their authoritie In matters of religion and of their spirituall charge neither Heathen nor Christian kings ought to direct Clergie men but rather to take direction from them The Emperour of the whole world if he take vpon him to prescribe lawes of religion to the Bishops and preists c. hee shall be damned assuredly except he repent Next the Anabaptists who beeing priuate men and no princes will take vpon them the ordering and reformation of the Church as did Monearius and Muncer in Germanie And thirdly the disciplinarian Puritanes whose doctrine is that 1. The making of Ecclesiasticall constitutions and ceremonies belongeth vnto the ministers of the Church and ecclesiasticall gouernours vnto the Elders who are to consult admonish correct and order all things pertaining to the congregation 2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church but are to ordaine ciuill discipline onely as being no Church officers at all 3. The ecclesiasticall Officers be Doctors Pastors Elders and Deacons the onely officers instituted of God or at the most Pastors Doctors Elders Deacons and widdowes These are all no mo eno fewer and are onely sufficient and wee are to content our selues with these and rest in them saith the Preacher In which number vnlesse the King be included hee cannot possibly haue any thing to doe in Church affaires in these mens opinions 4. Without the prince the people may reforme the Church and must not tarrie for the magistrate so thought Barrow Greenewood and Wigginton Hence Hackets Coppingers and Arthingtons insurrection at London an 1591. Without the Prince also the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses and take away the corruptions of the Church Hence their manifold petitions Supplications politike Assertions exhibited vnto the Parliament from time to time In one of which their supplications saith one speaking vnto the parliament You must enioine euery one according to his place to haue a hand in this worke You must encourage and countenance the Gentlemen and people that shall be found forward c. And you of the Parliament must not suffer an vncircumcised mouth to bring a slander vpon that land c. sciz vpon their discipline This hath Penrie 4. Proposition The king by his authoritie is to restraine with the materiall sword and to punnish malefacters whosoeuer ●hey be The proofe from Gods word The office of the ciuill magistrate is to restraine and if need be to punnish according to the qualitie of their offences the disturbers of the quiet and peace of the Common-weale and that as occasion shall require sometime by force of armes if the enemies of his State bee either forraigne or domesticall and they gathered together be many and mighty To this end Kings and Princes haue both men munition Subsidies and Tributes So against the enimies of God and good men went of Israell and Iudah the valiant Iudges and the noble and puissant Princes And sometimes they execute their wholesome and penall Statuts vpon the goods cartell Lands and Bodies of their disorderly and rebellious subiects For the King is the minister of God to take vengeance on him that doth euill Therefore Princes are to be feared not of them which doe well but of such as doe wickedly And this doe the people of God acknowledge to bee true Adversaries vnto this truth Contrarilie heereunto The Cresconians were of opinion that Magistrates were to punnish no malefactors One Rabanus maintained that magistrates

●lame 〈…〉 h●m in loue Eph. 1.4 We are his workem●nship created in Christ ●esus vnto good works whi●h God h●th ordained that we should walke in them Eph. 2 10 For the gr●ce of God ● h●th appeared ●nd tea●heth vs that we should denie vngodlines and worldly lusts ●nd that we should liue lo●e●ly and righteously and godly in this present world Tit. 2.11 12. a Concil Trid. s●ss 6. cap. 12. can 15. Test. Rhem. an Rom. 8.38 an 1. Cor. 2.12 an Phil. 2.12 b Test. Rhem. an Apoc. 9.4 c Conform F. lib. 1. fol. 101. d Ans. to the recal of Iust. c. 8. p. 192. e Simon Pauli meth par 2. de Lege Dei f Dem●n of Dis. epist. ded g Sar●an de Relig. Ruthen c. 2. Zuingl contra Catabap fol. 10● l Display H. 6. b. D. 5. a Know that a man is not iustified by the workes of the Law but by the Faith of Iesus Chr. Gal 2.16 They which be of faith are blessed with faithfull Abraham Eph. 2.8 b Moreouer whome he predestinate them also he called and whome he called them also he iustified and whome he iustified them he also glorified Rom. 8.30 Come ye ●lessed of my Father inherit ye the kingdome prepared for you Matth 25.34 c If we be children we ●re also heires euen the heires of God and heires annexed with Christ if so be th●t we suffer with him th●t we may also be glorified with him Rom. 8.17 And as we haue borne the image of the earthly so sh●ll we beare the image of the heauenly 1. Cor. 15.49 a Tritenhem de eccles scrip b VVolf Musculus i● epist. ad Philip. praef c Eus. eccl hist. ● 7. c. 23. d Philastrius e Clem. strom lib. 4. f Aug. contra Faust. l. 4. c. 16. g See afore ar 4 prop. 1. h Epiphan i Positiones Ingo●stad de Purgat a Rom. 8.18 b Ibid. 31.34 c Eph. 1.13 14. d Eph. 4.30 a Prosper in epist ad Aug. de reliquis Pela haeresis b Magd. eccles hist. Cent. 5. c. 5. p. 620. c Display in an epist. of the Families l. 7. b. a Matth. 11.38 b Ioh 3.17 c 1. Tim. 2.4 d Math. 28.19 e Mark 16.15.16 f Matth. 28.19 g Math. 26.26 27. 1. Cor. 11.24 25 h 2. Sam. 12.13 i 2. Chr. 33.12 13. k Ioh. 21.15 c. l Luk. 23.42 43. m Ionas 3.10 a Bredvvels detect p. 96. a Psal 115.3 b Esa. 46.10 c Rom. 9.15 d Matth. 3.17 a Theodoret. l. 3. de haeret fab b Beza epist. 8● c Sleidan com lib. 6. d H.N. euang c. 13. §6 e In a letter of theirs vnto the B. of Roch. in VVilk confut a Rom. 3.9.19 23. b Ioh. 3.3 c Gal. 3.16 d Act. 15.24.28 Coloss 2.16 20. Gal. 5.18 e Rom. 3.20.28 Eph. 2.8 9. f Reu. 2.15 g Ibid. 14. h Reu. 13 8. i Reu. 20.10 k Reu. 18.4 l Reu. 21.8 m Confess Helv. 1. ar 12. 2. c. 12. Bohem. c. 6. Gal. ar 22 23. Belg. a. 22 23. August ar 4.5.21 VVittemb ar 5.6 Suev c. 3. Act. 15.1 b Iren. l. 1. c. 26. c Philas●rius d Clem. Alex. b. 2.4 e Pa●● ●ovius leg doct vir p. 97. f Praef. sua Tuscul. q●aest g H.N. ●raef to his 3. Reform § 2.6 h Pol. of the Turk emp. c. 23. Lonicer Turk hist. tomo 1. l. 2. par 2. cap. 12. i Damascene k D. August ●p ad Quodvult a Act. 4.12 b Act. 10.43 c Gal. 3.8 d Confess Helv. 1. ar 10.11 2. cap. 11.13 Basil. ar 4. Bohem. cap. 4.10 Gal. ar 13.16.17 Belg. ar 17.20.21.22 Augustan ar 3. Saxon. ar 3. VVittemb c. 8. Suevica ar 9. § 2. a Iren. lib. 1. b Iren. c Holinsh. chro fol. 1299. d Beza resp ad repetit Io. And. Cal. p. 8. e Epiphan f Euseb. l. 7. c. 3i g Genebr chro l. 3. p. 358.709 h Hist. David Georgii i Stovv k Conspir for pretend refor l Philaster m Tertul. l. 4. contr Marc. n Vincen. Lir. adv haereses o Epiphan p H.N. proph of the Spir. c. 7. § 3. q Ans. to the Fam. let L. 3. a r Sturmius antipap 4. par 3. p. 189. a Gal. 4.29 Eph. 6.10 c. 2. Tim. 3.12 b 1. Pet. 5.9 10. c Reu. 12.7 11.17 17.14 d Matth. 13. e Matth. 22. f Matth. 25. g Haue not I chosen you twelue and one of you is a deuill Ioh. 6.70 h For he knew who should betray him therefore said Ye are not all cleane Ioh. 13.11 in a great house are not onely vessells of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour 2. Tim. 2.20 i Confess Helvet 1. ar 14. 2. c. 17. Bohem c. 8. Gal. ar 27. Belg. ar 27. August ar 7. Saxon. ar 11. VVittemb ar 32. Sue●ic● ar 15. a see art 2. prop. 4. ar 18. prop. 2. b Leon. Ramseis and I. Allens confess Also H. N. document sent c. 6. § 1. c. 3. § 5. Sp. land c. 44. § 12. Prouerbs c. 5. § 15. Proph. c. 16. § 8 c Vaux catech c. 1. Test. Rhem. an Act. 11.24 d Aug. contra Petil. cap. 19. e Calvin contra Libert f H.N. ● exhort c. 13. § 10. 1. epist. praef g A confused gathering together of good and badde in publike assemblies is no Church The Brovvnists ansvver to M. Cartvvright p. 39. h The assemblies of good and bad together are no Churches but heapes of prophane people saith Barrovv in his discoverie p. 33. a Rom. 12.5 b 1. Cor. 10.17 c 1. Cor. 12.12 13.27 d Rom. 12.4 5. e Gal. 3.28 f Confess Helv. 2. cap. 17. Bohe. cap. 8. Gal. ar 26. Belg. ar 27. August ar 27. VVittemb ar 32. Suc● ar 15. a Alex. Gaguine de relig Mosc p. 231. b Sacranus de ● relig Ruthen cap. 2. p. 188. c Russic Comm. cap. 25 p. 103. b d Test. Rhem. an marg p. 323. e Ans. to the recul of Inst. cap. 7. p. 151. f Quod libets p. 34● g Test. Rhem. an marg p. 323 h Sl●idan hist. lib. 5. i Allens confess k Display H. 6. b l Vitels letter display D. 5. m H.N. instruct ar 8. § 35. ar 9. § 36. n Fidel. declar c. 4. § 11. o H.N. euang cap. 4. § 7. p Dial. concer the strife p. 10. q Protest p. 16. r 2. Admon a Preach the Gospel to euery creature Mark 16.15 Teach all Nations Matth. 28.19 Not many yet some wise men after the flesh not many yet some mightie not many yet some noble are called 1. Cor. 1.26 b Whosoeuer shall call on the Name of the Lord shall be saued Act. 2.21 The Gospel is the power of God to saluation to euery one that beleeueth Rom. 1.16 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Iesus Gal. 3.28 c He that shall beleeue and