offreth it selfe by their ministery to the view of the whole world which afore did but peepe out at the Screene and what the things be which they of meane gifts doe see and our Fathers and the Martyrs Bishops and Preachers both in King Edwards dayes and afterwards knowne and acknowledged to be men of excellent parts either did not see at all or ouersee and what likewise the points of doctrine newly now reuealed their aternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may be preached at Rome and for defence whereof they ought to afford euen their very liues were they so many as the haires of euery of their heads is and be they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to bee illuminations of the spirit 13. For all their doings The vncouth doctrine of the factious Brethren and discourses to say the best of them are but to erect a new which they tearme a true ministery and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishops and their wil-willers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministery and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all ministers made equall the other also will neuer be brought to passe till Kings and Queenes doe subiect themselues vnto the Church and submit their scepters and throw downe their Crownes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbytery For as the Church is subiect vnto the ciuill magistrate in respect of his civill authority so must the Magistrate the King and Queene subiect themselues and be obedient to the iust and lawfull authority of the Church The ciuill magistrate is none officer at all of the Church For Church-officers be non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbytery is the Church and euery Congregation or Church should and must in it haue a Presbytery This is the Light which indeed the Martyrs neuer saw the Religion which our Brethren striue for the Truth which they may not preach not childish doctrine like the Bishops Articles but the wise Gospel the maine and materiall points of Religion now in the dayes last of all yea after the eighth Thorow breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods Word Next to teach one another and all their fauourers how they should be as ready and prepared euen for these matters to give other their liuings and to giue their liues were they as many as the haires of all their heads as Cranmer Ridly Latimer did and Parker Grindall and all other Preachers would and euery Christian man and woman should if they be called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe know and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written Word These and many moe too many here to be recapitulated such phantasies of theirs or phrensies rather this first subscription brought first to light and yet happy had it bin for Gods Church and people they had neuer bin broached Of the second Subscription vrged an 84. 15. Semblably the next subscription called for by the last Archb. your L. predecessor an 84. discouered euen the very thoughts and desires of those Brethren before but now stiled faithfull Brethren which haue and doe seeke for the Discipline reformation of the Church Many Treatises afore but now and diuers yeeres ensuing they flew about and abroad like Atomies and by them the same things which afore but in a differing sort and in other words they publish For touching Church officers they name who and how many sorts they be of them viz. Doctors Pastors Gouernors Deacons and Widdowes no moe no fewer They say euery Church must be furnished with a Teacher and a Pastor as with two eyes with elders as with feet with Deacons as with hands Euery Congregation must haue eyes hands and feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feet Hands and Eyes The Doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditory nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or else he committeth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authority to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some Parish and vnder one Presbytery or other alwayes Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they wil neuer leaue suing for though there should be a thousand Parliaments in their dayes vntil either they obtaine it or bring the Lord in vengeance and blood against the State and the whole land for repelling the same The Brethrens diuine conceipts of their Discipline The discipline is Gods holy yoke Gods scepter the kingdome and throne of Christ Our controuersie say they whether Iesus Christ shall be King or no. Againe the end of all our trauell is to build vp the walles of Ierusalem and to set vp thē Throne of Iesus Christ our heauenly King in the midst thereof the aduancing whereof is a testimony vnto vs that we shall haue part in that glory which shall be reuealed hereafter So learne we now from their said bookes learned and demonstratiue discourses which the Fathers and our forefathers neuer saw nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduancement of the same an inuisible token of an elect childe of God so as neither is that a Church at least no true Church where their Discipline is not neither they but titular Christians no true Christians indeed which either sigh or seeke not to
profitable many wayes of as tender consciences euery way as any of these Brethren combined according both to their bounden duties and as they are perswaded to the very purport and true intent of the said Statute have alwayes both with their mouthes acknowledged and with their pennes approued the 39. Articles of our religion for truthes not to be doubted of and godly Yea and the Brethren too themselues which now so scrupulously when they are orderly called thereunto doe hold backe their hands and will subscribe but choisely vnto some of them euen they with their mouthes which is equiualent and all one have that according to the Statute or else their liuings be void vpon the first entrance into all and singular their ecclesiasticall benefices openly both read and testified their consent vnto the said Articles for number euen nine and thirty acknowledging them I say all of them to be agreeable to Gods word whereof the people in their seuerall charges be ready witnesses to testifie so much before God and the world 34. Againe of these Brethren that will subscribe but vnto which they please of these Articles there be some who faine would beate into mens heads if they could tell how to make it credible that the Doctrine of our Church is altred from that it was in the raigne of Q. Eli. But this assertion being too grosse egregiously vntrue A late deuice of the Br. to shunne subscription no waies iustifiable they secondly give out and report so industrious be they to inuent new shifts to cloak their inueterate and rooted pertinacy how the purpose if not doctrine of our Church is of late altered from that it was And therefore though they can be well content to allow of the old doctrine and ancient intention yet vnto the old doctrine and new Intention of our Church they cannot subscribe might they either gaine much or lose whatsoeuer they have thereby Besides this new Intendement contrary to the old purpose if not doctrin of our Church is become now the maine and principall obstacle why they cannot subscribe vnto the booke of Common prayer and booke of Ordination as earst they some of them foure times have done when aswell Intention as Doctrine of our Church was pure holy Lastly they seeme not obscurely to intimate vnto the State that were they sure or might be assured that the purpose of our Church were the same which it was neither varied from the doctrine they would be prest and as ready euen foure if not forty times moe to subscribe vnto the forementioned bookes of Common prayer and of ordination as aforetimes they did when they were out of doubt the Intention of our Church was correspondent to her Doctrine that it was found and good I haue foure times subscribed saith a Brother to the booke of Common prayer with limitation and reference of all things therein contained not vnto the purpose onely or doctrine onely but unto the purpose and doctrine of the Church of England Yet cannot the same man with a good conscience so much as once more subscribe which formerly and that with a good conscience had subscribed foure times His reason is Because the purpose if not doctrine of our Church to which he referred his subscription appeareth to him by the late Canons booke of conference and some speeches of men in great place and others to be varied somewhat from that which he before not without reason took it to be The purpose and Doctrine of our Church continue the same 35. The purpose of our Church is best knowne by the doctrine which she doth professe the Doctrine by the 39. Articles established by Act of Parliament the Articles by the words whereby they are expressed and other purpose then the publike Doctrine doth minister and other Doctrine then in the said Articles is contained our Church neither hath nor holdeth and other sense they cannot yeeld then their words doe impart The words be the same and none other then earst and first they were And therefore the sense the same the Articles the same the Doctrine the same and the purpose and Intention of our Church still one and the same If then the purpose be knowne by her Doctrine and Articles and the true sense by their very words needs must the purppose of our Church be the same because her Doctrine and Articles for number words syllables and letters and every way be the very same And so our Churches intention in her publike Doctrine and Articles reuealed being good at the first it is so still For her purpose continuing one and the same cannot be ill at the last which was good and so beleeued and acknowledged even by the Brothers subscription at the first or good in good Queene Elizabeth and ill in illustrious King Iames his dayes 36. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely Neither the Doctrine nor purpose of our Church altered then cast we our eyes vpon the Propositions which she publikely maintaineth and if we find them the same which euer they have beene then need we not doubt the Brethren themselves being Iudges but the Articles againe their sence the Doctrine purpose and Intention nf the Church of England the Proposition interpreting as it were the said Articles is the very same it ever was Now that Propositions pregnantly and rightly gathered and arising from the articles be the same for substance vnaltered though vpon good considerations some few bee added to the former and all of them approued for true and Christian by the lawful publike allowance of our Church the Booke here ensuing plainely will declare and so demonstrate withall not the Doctrine onely but intention also of our Church to be the same and not changed and being vnchanged the books then of common prayer and of ordination too considered in the purpose and intention of the Church of England and reduced to the Propositions as the Brethren would haue them be well allowed and authentically approued and the said brethren with as good conscience now againe and afresh may subscribe vnto all the Articles euen concerning the Booke of common prayer and of ordination aswell as of the kings supremacy and of Religion as afore often and alwayes they did 37. For my selfe most reuerend Father in God what my thoughts be of the religion in this Realme at this instant professed and of all these Articles if the premisses doe not that which here followeth will sufficiently demonstrate Twenty yea 22 yeeres agoe voluntarily of mine owne accord altogether vnconstrained I published my subscription vnto them my Faith is not either shaken or altred but what it then was it still is yeeres have made those haires of mine gray which were not and time much reading and experience in Theologicall conflicts and combates have bettred a great deale but not altered one whit my judgement I thanke God Nothing have I denied nothing
the Father c. and of the actions both of a Godfather or Godmother already confirmed holding up the childe to the Bishop and of the Bishop crossing him which is to be confirmed on the forehead with oyle and next striking the party confirmed on the eare 3. The minister who must be a Bishop and none inferiour Minister a Nunquam erit Christianus nisi in Confirmatione Episcopali fuerit confirmatus De consecra dist 5. cap. Jejuru 4. The effect or effects rather For by Confirmation they say that Sinnes are pardoned and remitted The grace of Baptisme is made perfect Such become men in Christ who afore were children Grace is given boldly to confesse the name of Christ and all things belonging to a Christian man The holy Ghost is given to the full And perfect strength of the minde is attained But in so teaching dangerous and very damnable doctrine doe they deliver For It is an error that confirmation is a Sacrament because it hath no institution from God which is necessary to all every sacrament inasmuch as a sacrament cannot be ordained but by God onely even as the Papists themselves doe confesse b Catech. Trid. tit de Confit To say that Popish confirmation is grounded upon Gods word is to speake foule untruths For in the Scripture there is mention neither of the matter that it must be Chrisme and that made of oyle olive and Balme and the same consecrated of a Bishop nor of the forme that either a Bishop must signe the party to be baptized with the signe of the Crosse or that a Godfather c. must be thereat nor of the Minister that of necessity he must be a Bishop that is to confirme nor of the effects that thereby sins are pardoned and released and Baptisme consummated and made perfect It is an error to say there is any other oyntment given to the strengthening of the Church Militant besides the Holy Ghost Ier. 2.27 It is an error to maintaine that any Bishop can give heavenly graces to any creature It is an error to ascribe salvation unto Chrisme and not only unto Christ It savoureth of Donatisme to measure the dignity of the Sacraments by the worthinesse of the Ministers It is an error to say that men cannot be perfect Christians without Popish Confirmation It is an error that by confirmation the holy Ghost is given to the full 6. Proposition Penance is no Sacrament Touching penance the Papists doe publish foure things to be noted whereof none of them is truely grounded upon the Word of God Canis Catec cap. 4. Catec Trid. de poen First the matter which they doe say is partly the actions of the person penitent which are sufficient contrition of his heart perfect confession of all his sinnes and that in particular with all the circumstances as of time place c. and satisfaction by deeds which maketh an amends for all his offences and partly the absolution of the Priest Secondly the Forme which in the Priest is the words of Absolution which he uttereth over the sinner in the person penitent it is his kneeling downe at the Priests feet his making the signe of the Crosse upon his brest and his saying Benedicite to his ghostly father The Priest say they beareth the person of God and is the lawfull iudge over the penitent and may both absolve from the guilt of sinne and inflict a punishment according to the offence Thirdly the minister who ordinarily is the Curate of every parish but extraordinarily and in the time of great necssitie or by licence is any Priest And yet some sinnes are so grievous as none may absolve but either the Bishop or his Penitentiary as the crime of Incest breaking of vowes Church-robbing Heresie adultery and some againe none remit or pardon but the Pope onely or his Legate as burning of Churches violent striking a Priest counterfeiting of the Popes Bulles c. Fourthly and last of all the effect Hereby they say the penitent sinner is purged absolved made as cleane from all sinne as when he was newly baptized and besides enriched with spirituall gift and graces The consideration hereof hath mooved besides the Church of England all other Churches reformed to shew their detestation of this new Sacrament as having no warrant from Gods Word a Conf. Helv. 1. c. 14. 19. Bohe. c. 4. August ar 3. 11 12. Saxon. ar 16. 17. Witte ar 13. 15. Suc. 28. The blasphemies are outragious and the errors many and monstrous comprised in this doctrine of Popish penance For neither can the matter of this their Sacrament nor the forme nor the minister nor the effect be drawne from the Word of God They say penance is a sacrament and yet can they shew no element it hath to make it a sacrament Their Contrition is against the truth For no man is or can be sufficiently contrite for his sinnes To confesse all sinnes and that one after another with all circumstances unto a Priest as it is impossible so it is never enjoyned by God nor hath ever beene practised by any of Gods Saints That any man in any measure can satisfie for his sinnes it is blasphemy to say and against the merits of Christ Test Rhem. in Colos 1.26 And yet doe the Papists teach it as also that one man may satisfie for another An untruth is it that any Priest Bishop or Pope hath power at his will to forgive sinnes or can enjoyne any punishment that can make an amends unto God for the least offence If penance purge men and make them cleane from all sin then is there a time and that very often in this life when men in this life be perfect which tendeth greatly to the error of the Catharans Donatists and Pelagians The doctrine of the Papists that such persons as willingly depart out of this world without their Shrift are damned is damnable doctrine and to be eschewed and yet it is dispersed every where in their bookes * Vaux catec c. 4. Catech. Trid. de poenit Test Rhem. annot Matth. 12.31 Hils quartron 13. reas p. 65. Pel. de Seto meth confess par 4. p. 156. a. 7. Proposition Orders is no Sacrament The Churches of England and of other places reformed doe acknowledge an order of making ministers in the Church of God where all things are to be done by order But that Order is a Sacrament none but disordered Papists will say and yet they observe none order in speaking of the same For among them Canis Catec Some doe make seven orders whereof some they call inferior and some superior the inferior be the orders first of Porters whose office is to keepe the doore to expell the wicked and to let in the faithfull next Exorcists or Conjurers which have power to expell the devils thirdly Lectors or Readers who are to reade Lessons and bookes in the Church and fourthly Acolytes or Candlebearers whose office is to
ever celebrate with high words and commendations and that God would gard Q. Elizabeth and safegard her person for the good of his people was his daily prayer yea saith the same Gualter orabant idem tecùm pii omnes it was not your prayer onely but all Gods people so prayed besides And their prayers were not made in vaine For both Queene Mary lived not long and Lady Elizabeth was placed in the Royall throne superstition was expulsed and true Religion againe to the singular comfort and multiplication of Gods people in this Kingdome very solemnely restored Notwithstanding an Vniformitie of doctrin to be taught embraced True doctrine restored anno 1558. and an uniformitie of the same established and published an 1562. and professed by authoritie of the Prince and State was not published till certain yeers after the Queenes attaining the kingly Diademe but then Articles of Religion to the number of thirtie nine drawne yet three yeeres afore were commended to the consideration and perusall of the whole Clergy of both Provinces in an orderly and lawfull assembly or Convocation of theirs at London and by a sweet and unanimous readinesse thereupon by them allowed This was effected in the yeer of our Lord 1562. Ann. 1562. the same yeer that the mercilesse massacre at Vassey in France was committed by the Duke of Guize and the same very time also that all the Protestants in that countrey of France for holding and professing the same doctrine were sentenced unto death and destruction by the Parliament at Paris after which their condemnation ensued those horrible and more then savage murders and slaughters of the Religious and onely for their Religion at Carrascone at Tholouse Amiens Towres Sens Agen Aurane and many other Cities Townes and Villages throughout France A principall contriver of this Vniformitie in Religion Arch. Parker and thereby Vnitie among us was another Predecessour of your Graces even D. Parker the first Archbishop of Canterbury in the said Queenes dayes Hereupon Beza from Geneva Doctrinae puritas viget in Anglia purè syncerè Religion flourisheth in England Zanchius from Straâ—borough Per hanc Reginam factam by her meaning Q Elizabeths comming to the Crowne God againe hath restored his doctrine and true worship and Daneus The whole compasse of the world hath never seen any thing more blessed nor more to be wished then is her government So now again flourished those Apostolicall times as I may say of unitie and Vniformitie of doctrine in our Church For then were there no contentions nor dissentions nor thorny and pricking disputations among us about questions of Religion tantum res nobis cum satellitibus quibusdam Pontificiis as Bishop Iewell said we then skirmished onely with the Papists As it was at the building of Salomons Temple so was it with us then We set upon the building of Gods House which is his Church without din without noyse and stirres The adversaries without heard us and heard of our doings abroad by the pens of the learned Iewell Nowell Calfehill and such other Architects of ours to our selves we were comely at Ierusalem to our enemies terrible as an Army of Banners 6. Also what afore viz. an 62. they had agreed upon Subscription required unto the Booke of Art an 1â—â—2 the same at another Assembly at London an 71. and the 13. of Q. Elizabeth according to an Act of Parliament then made the said Clergie of England the Archbishops and Bishops first beginning and giving the example by their several subscriptions with their owne hands most readily did approve An. 1572. Howbeit in the yeere next ensuing sciz an 72. a yeere many wayes memorable especially for the great and general Massacre of above an hundred thousand Protestants in France chiefely in Paris and the countrey thereabout adioyning begun on St. Bartholmewes Eve * Bartholomaeus flet quia Gallicus occubat Atlas for Pope Gregories excommunicating of Q Elizabeth for defending this doctrine and religion which here we speak of and thirdly for the erecting of private Presbyteries now first in England divers of the inferiour Ministers in and about London and else-where in this Kingdome not a little disturbed the quiet of our state and peace some of them by untimely and inconsiderate admonitions pamphlets and Libels others by obstinate refusing to subscribe as both Law did enjoyne and their Fathers in Christ and superiours afore them had done But these men speedily both by learning were answered and by authority censured suspended or deprived Vnitie of doctrine stil continued 7. And yet not one of these Recusants and so not one of Englands Clergie either now or afore did ever oppugne the received publike and Catholike doctrine of our Church but most willingly approved and applauded the same as the truth of God For even the admonitioners themselves which said that they did strive for true Religion and wished the Parliament even with perfect hatred to detest the Church of England whereof notwithstanding they were members even they do say how they meaning the Bishops and their partakers hold the substance of Religion with us and wee with them And againe We all of us confesse one Christ And their Champion doth acknowledge that her Maiestie hath delivered us from the spirituall Egypt of Popery So that for doctrine I means still for the maine points of doctrine there was now a sweet and blessed concord among us which Vnity continued all that holy and Reverend Fathers I meane Archbishop Parkers time which was till the 17. yeere of Queene Elizabeth 8. Archbish Grindall After him succeeded in the said Archiepiscopall chaire B. Grindall a right famous and worthy Prelate and for religion so sound as in K. Edwards dayes had the Prince liued a while longer he had beene promoted vnto the Bishopricke of London vpon the translation of B Ridly vnto Durham for these things had the State then in purpose But God otherwise had decreed for their aduancements as that the one of them should passe through the fire vnto the kingdome of heauen and the other escape the dangers of many stormes and waters before he came unto any preferment at all And so accordingly Ridly was burned and Grindall banished and both of them depriued either of life or liuing or both and that for one and the same cause and doctrine which they had preached and we professe But the tempest being ouerblowne and Q. Elizabeth her selfe hauing likewise escaped the bloody hands of her cruell enemies yea and Gunpowder traines and Treasons too in most barbarous manner laid to haue blown vp her Saint like and sanctified Body and Soule into the heauens and all for her constant fauouring and embracing this very doctrine her Maiestie not forgetfull what he had endured for the cause of Christ and his Church aduanced this zealous Confessour and tryed Souldier vnto the See first of London afore designed him next of Yorke and lastly of Canterbury The care of
or give voyce either deliberative or definitive in Councels and publike assemblies concerning matters of Religion nor make ecclesiasticall lawes concerning Religion nor give any man right to rule preach or execute any spirituall function as under them and by their authority b Test Rhem. an 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 c 1 Cor. 14.33 The Emperour of the whole world if he take upon him to prescribe lawes of Religion to the Bishops and Priests c. he shall be damned assuredly except he repent d Ans to the execut of Iust d. 3. p. 56. Next the Anabaptists who being private men and no Princes will take upon them the ordering and reformation of the Church as did the Monetarians e Test Rhem. an Heb 13.17 and Muncer f Carranz sum Concâ—d 365. Bullin in con Anabap. in Germany And thirdly the Disciplinarian-Puritans whose doctrine is that 1. The making of Ecclesiasticall Constitutions and Ceremonies belongeth unto the Ministers of the Church and Ecclesiasticall Governors g T C. 1 rep p. 163. unto the Elders who are to consult and admonish correct and order all things pertaining to the congregation h 1. Admon to the Parliam 2. Civill Magistrates have no power to ordaine Ceremonies pertaining to the Church i T.C. 1. rep p. 153. but to ordaine civill Discipline onely k Idem 2. rep 2 par p 4. as being no Church officers at all 3. The Ecclesiasticall officers be Doctors Pastors Elders and Deacons the onely officers instituted of God l Lear. dis p. 10. or at the most Pastors Doctors Elders Deacons and widowes These are all no moe nor fewer and are onely sufficient and wee are to content our selves with these and rest in them saith the Preacher m Fruc sâ—r on Rom. 12 p. 33.71 In which number unlesse the King be included hee cannot possibly have any thing to doe in Church affaires in these mens opinions Without the Prince the people may reforme the Church and must not tarry for the Magistrate so thought Barrow Grâ—enewood n Bâ—râ—â—fut p. 169. and Wigginton o Conspir for pretend p. 34. Hence Hackets Coppingers and Arthingtons insurrection at London 1691. Without the Prince also the Lords and Burgesses of the Parliament have power of themselves to reforme the abuses and take away the corruptions of the Church Hence their manifold petitions supplications politike assertions exhibited unto the Parliament from time to time In one of which their supplications saith one speaking unto the Parliament You must enjoyne every one according to his place to have a hand in this work You must encourage and countenance the Gentlemen and people that shall be found forward c. And you of the Parliament must not suffer an uncircumcised mouth to bring a slander upon that Land c. sciz upon their discipline This hath Penry p Penry supp p. 60. 2. Proposition The King by his authority is to restraine with the materiall sword and to punish malefactors whosoever they be The proofe from Gods Word THE office of the Civill Magistrate is to restraine and if need be to punish according to the quality 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 be either forraigne or domesticall and they gathered together be many and mighty To this end Kings and Princes have both men munition Subsidies and Tributes So against the enemies of God and good men went of Israel and Iudah the valiant Iudges and the noble and puissant Princes And sometimes they execute their wholesome and Penall Statutes upon the goods cattell lands and bodies of their disorderly and rebellious subjects For the King is a Minister of God to take vengeance on him that doth evill Therefore Princes are to be feared not of them which doe well but of such as doe wickedly a Rom. 13.3 4. And this doe the people of God acknowledge to bee true b Conf. Helv. 1 ar 24.26 2. c. 30. Basi ar 7. Bohe. cap. 19. Gal. artic 33. Belg. artic 36. August ar 16. Saxon. ar 23. Adversaries unto this truth Contrarily hereunto The Cresconians were of opinion that Magistrates were to punish no malefactors a D. Aug. contra Crescon Gra. l. 3. c. 51. One Rabanus maintained that Magistrates were not of Gods Ordinance for the good but an humane institution for the hurt of men b Mag. eccles hist Cen. 6. c. 4. fol. 2 16. Many have a fancie that before the generall Resurrection there shall be no Magistrates at all because they dreame all the wicked shall be rooted out Of this minde are the Anabaptists c Confes Aug. ar 17. and the family of Love d H. N. 1. exh c. 12. sect 39.40 Ramseis confes 5. Proposition The Bishop of Rome hath not jurisdiction in this Realme of England nor other of the Kings Dominions The proofe from Gods Word THE Bishop of Rome did hee according to the Will of God Preach the Gospell labour in the Lords harvest divide the Word of God aright minister the Sacraments instituted by Christ and that sincerely and shew by his life and conversation the good fruits of a godly Bishop doubtlesse he were worthy of double a 1 Tim. 5.17 yea of triple honour Yet will not the Word of God were he never so holy and religious warrant him any jurisdiction out of his Diocesse especially not within this Realme much lesse when he doth performe no part of a Christian but every part of an Antichristian Bishop in corrupting the doctrine of the truth with errors and cursed opinions in polluting the Sacraments of Christ by superstitious ceremonies in persecuting the Church and Saints with fire and sword in making marchandise of the soules of men through covetousnesse b 2 Pet. 2.3 in playing the lord over Gods heritage c 1 Pet. 5.3 in sitting in the Temple of God as God shewing himselfe that he is god d 2 Th. s 2.4 and in exalting himselfe against all that is called God or that is worshipped e Ibid. In respect of which fruits of impieties the said Bishop of Rome in the holy Scripture is described to be very Antichrist that wicked man the man of sinne the sonne of perdition and the adversary of God f Ibid. Hee was openly proclaimed Antichrist by a Councell in France in the Raigne of Hugh Capet Hee is termed by the truly and godly learned The Basiliske of the Church g Luther praef epi. L. Huss neither the Head nor the tayle of the Church h Heming in 5. c. Iac. epist His jurisdiction hath beene and is justly renounced and banished out of England by many Kings and Parliaments as by King Edward the 1.