A TREATISE VPON SVNDRY MATTERS CONTAINED IN THE THIRTY NINE Articles of Religion which are professed in the Church of ENGLAND Long since written and published by THOMAS ROGERS Rom. 16. verse 17. I beseech you brethren marke them diligently which cause divisions and offences contrary to the doctrine which ye have received and avoide them LONDON Printed by JOHN LEGATT and are to be sold by RICHARD THRALE at the signe of the Crosse-keyes at Pauls Gate 1639. TO THE MOST REVEREND FATHER in God and his Right Honourable good Lord RICHARD by the Divine providence Archb. of Canterbury and Primate of England and Counceller to the most High and Mighty Prince JAMES King of Great Britaine France and Ireland MOst Reverend Father in God there is no one thing in this world that of men truely zealous and Christian in these latter dayes of the world with greater earnestnesse hath bin desired then that by a joynt and common consent of all the Churches rightly and according to the Canons of the sacred Scriptures reformed there might be a draught made and divulged containing and expressing the sum and substance of that Religion which they doe both concordably teach and uniformely maintaine That holy man of happy remembrance D. Cranmer who sometime enjoyed that roome in our Church Arch. Cranmer which your Grace now worthily possesseth in the dayes of that most godly yong Prince K. Edward the sixt employed a great part of his time and study for the effecting of that work and imparted his thoughts with the most principall persons and of rarest note in those dayes for their wisedome piety and credit among the people of God throughout Christendome Mr. Calvin understanding of his intent addressed his letters unto the said Archbishop and offred his service saying That might his labours stand the Church in stead Ne decem quidem maria it would not grieve him to saile over ten Seas to such a purpose But this proving a worke of much difficulty if not altogether impossible in mens eyes especially in those dayes to be brought about Vnity of doctrine in all Churches reformed the next course and resolution was that every Kingdome and free State or Principality which had abandoned the superstitions and Antichristian Religion of the Church of Rome and embraced the Gospell of Christ should divulge a Briefe of that Religion which among themselves was taught and beleeved and whereby through the mercy of God in Christ they did hope to be saved Which to Gods great glory and the singular benefit and comfort of all Churches both present and to come as the extant Harmony of all their confessions doth most sweetly record with no great labour was notably performed This worke of theirs told the Churches in those dayes and doth us and will informe our posterity that not only in every particular State and Kingdom but also throughout Christendome Ab initio reformationis ardebant amore veritatis omnes Politici Ecclesiastici Plebeii Jezler de diutur belli Euchar pag. 49. Vnity of doctrine in the Church of England in King Edward the sixt his dayes where the Gospel was entertained the Primitive and Apostolicall daies of the Church were again restored For the multitudes of them that did beleeve I speake both joyntly of all and severally of each reformed people not of every particular person fantastique false apostles and perverse teachers or professors in any Church who were not wanting even in the Apostles dayes touching the maine and fundamentall points of true Religion were then of one heart and of one soule and did think and speake one thing and live in peace 3. The said Archbishop for unto whom better after God and the King can we ascribe the glory of this worthy Act wrought this Vnity Vniformity of doctrine in this Kingdome in the Halcyon dayes of our English Iosias K. Edward the sixt of that name and the same doctrine so by his meanes established in the time of peace a notable work of peace like a manly heroicall and heavenly Captaine under our Generall Iesus Christ he resolutely even with his heart bloud and in the fiery torments afterwards confirmed in the dayes of persecution A certain learned man Anno 1552. speaking of the Religion here then professed and writing unto the Lords of our late Queenes Councell doth say he meaning the Papist his adversary who charged our Church with discord and disagreements about matters of Religion K. Edward the 6. Hee ought said he if hee had beene able to have brought out the publike Confession and Articles of faith agreed in K. Edwards time and have shewed any in England that professing the Gospel dissenteth from the same So esteemed he and with him many thousands of learned and judicious men of the doctrine then ratified by authority and professed in this Kingdome But those dayes of our Churches peace continued not long through our unthankfulnesse Q. Mary and sinnes neither on the other side was our persecution permanent through the goodnesse of God though for the time exceeding vehement and violent For nubecula fuit citò transiit It vanished away quickly as doe many raging stormes even upon the sudden yet not through the power of Gunpowder and treasons but through the force of ardent prayers unto the Almighty For arma ecclesiae preces 4. We find that Mr. Latimer that sacred The prayers of the persecuted Saints for the reducing of true Religion into the Realme F. Latimer and reverend Father addicted himselfe very seriously in those dayes unto the exercise of prayer and his principall and most usuall prayers were first for himselfe next for the afflicted Church of England and lastly for Lady Elizabeth that deceased King Edwards and Queene Maries sister For himselfe he prayed that as God had made him 〈◊〉 Minister and Preacher of his truth so hee might constantly beare witnesse unto the same and have the grace power to maintain it in the face of the world even till the houre of his death For the Church of England he prayed that God would be pleased once againe to restore the free preaching of the Gospell to this Realme and this with all possible fervency of Spirit he craved at the hands of God And for Lady Elizabeth that he would preserue and make her a comfort to his then comfortlesse people in England And the Almighty and our heavenly Father both heard and granted all and every of his petitions Mr. Gualter that learned painfull and excellent Divine at Tigure dedicating his holy and Christian Comments upon the lesser Prophets unto D. Parkhurst B. Parkhurst Bishop of Norwich who in the dayes of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preservation if it might be unto better times saith of the said Parkhurst that when he lived in Tigure Lady Elizabeth was ever in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chaste behaviour he would
desired his Majesty to take them out a new Lesson as did the 71 Brethren of Suffolke are not to be liked Neither can we extoll the goodnesse of our God sufficiently toward our King and us all for inspiring his royall heart with holy wisedome to discerne these unstayed and troublesome spirits and inabling his Highnesse with power and graces from above to decree orders and directions for the generall benefit and peace of the whole Church neither suffered he his eyes to sleepe nor his eye-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though never so important and weightie affaires of the Crowne and Kingdome King James patronizeth the Doctrine and Religion countenanced by Queene Elizabeth 26 My selfe have read and thousand thousands with an hundred thousand of his Subjects besides have either read or heard of Proclamations after Proclamations to the number of sixe or seven at the least of bookes and open speeches of his Majesty uttered in the Parliament House and all of them made vulgar within a yeare and little more after his happy ingresse into this kingdome and taking the administration of this most famous nourishing Empire upon himself whereby the doctrine in this Land allowed publikely graced and imbraced of all sorts at his entrance into the Realme hath bin not onely acknowledged to be agreeable to Gods Word sincere and the very same which both his Highnesse and the whole Church and kingdome of Scotland yea and the Primitiue Church professed but also by his authoritie Regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptory words and speeches cut off The yeere 92. was not more famous for the Vniformity of doctrin in religion then concluded then the yeere 1604. Domii incarnati An. 1604. is memorable and will be for seconding the same neither got the Clergie in those dayes more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons Ecclesiasticall 27. Subscription the third time vrged Whereby no person shall hereafter bee receiued into the ministery nor neither by Institution or Collation admitted to any Ecclesiasticall liuing nor suffered to Preach to Catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or any Cathedrall or Collegiat Church Citie or Market towne Parish Church Chappell or in any other place in this Realme except c. and except he shall first subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licenced to Preach Reade Lecture or Catechize comming to reside in any Diocesse shall be permitted there to Preach Reade Lecture Catechize or minister the Sacraments or to execute any other Ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and subscribe to the three Articles Neither shall any man teach either in publike schoole or in private house except he shall first prescribe to the first and the third Articles simply c. Neither shall any man be admitted a Chancellor Commissary or Officiall to exercise any Ecclesiasticall jurisdiction except c. and shall subscribe to the Articles of Religion agreed upon in the Convocation in the yeare 1562. c. And likewise all Chancellours Commissaries Registers and all other that doe now possesse or execute any places of Ecclesiasticall jurisdiction or service shall before Christmas next in the presence of the Archbishop or Bishop or in open Court under whom or where they execute their offices take the same Oathes and subscribe as before he said or upon refusall so to doe shall be suspended from the execution of their Offices untill they shall take the said Oaths and subscribe as aforesaid 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeed as exceeding necessary both for the retaine of peace in the Church and preventing of new doctrine curious speculations and offences which otherwise daily would spring up and intolerably encrease calleth for Subscription in testimony of mens cordiall consent unto the received doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very few in publike office as our neighbours have done Againe he requireth Subscription but not of civill Magistrates not of the Commons as else where some doe not of every man yea of women aswell as of men as did the persecuted Church at Franckeford in Queene Maries daies not of Noble Gentlemen and Courtiers as in Scotland was Enacted in our Kings minoritie but only of Ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such Of the Subscription called for and so doe the reformed Churches in France and Germany at this very day Last of all his Majestie calleth for Subscription unto Articles of Religion but they are not either Articles of his own lately deuised or the old newly turkened but the very Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeere of our Lord God 1562. a Cant. 2.127 and vnto none other euen the same Articles for number thirtie nine b Ibid. no moe no fewer and for words sillables and letters the very same vnaugmented vndiminished vnaltered 29. And being the same the whole world is to know that the Church of England is not in religion changed The Church of England settled and constant in her Religion or variable like the Moon nor affecteth noueltie or new lessons but holdeth stedfastly conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written Word the onely foundation of our Faith And being the same all men again may see that we are still at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of chiefest importance and fundamentall points of religion though our aduersaries the Papists would faine beate the contrary into the common peoples heads And being the same there is now as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie
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
this Archbishop was great to further the glory of God but through the enuy and malice of his ill-willers his power was but small his place high but himselfe made low through some disgraces by his potent aduersaries which he meekely and patiently endured till his dying day 6. During the time of this mans troubles among other The factious encrease and grow confident two things especially deserue obseruation One is the flocking of Iesuits into the Kingdom who afore then neuer came among vs the other is the insolency boldnes of our home faction The Iesuits indicted Councils summoned Synodes enacted and reuersed orders and exercised Papall iurisdiction among vs wee not witting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptize nor celebrate the L. Supper nor Marry nor Bury nor doe any other Ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuitical proceedings or the Iesuites with their practices they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected Ministers exacted Subscription and executed the censures of suspeâ—â—ision and excommunication where they thought good The Iâ—suâ—es had for their prouinciall first Robert Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeere 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the fame yeer And the Brethren had their I know not what chiefe men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnesse and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their own appointing among other things as I find decreed Vnitie of doctrine still holdeth among vs. An. 1583. that if Subscription unto the booke of Articles of Religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersity and disagreement soeuer was about other matters yet abode there still a blessed Vnitie among vs touching the foundation of Christian Religion And this was in 25. yeere of Q. Elizabeth Archbish Whitegift 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterbury No sooner was he confirmed in his office but obseruing both the open intolerable contempt in many places of all Church orders by authority prescribed and hearing both of many secret conuenticles and vnlawful assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe-same cause which by the Brethren here in England was maintained and foreseeing the dangers and troubles likely to ensue for which he should giue an account if in time he sought not meanes to preuent them he thought it his bounden duty for the preseruation of vnity and purity in Religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister Ecclesiasticall hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by subscription Subscription the secoÌ„d time called for should testifie his consent both vnto the points of Religion in the Conuocation Ann. 62. approoued and likewise vnto other Articles necessary for concord sake of all euery man Minister especially to be acknowledged and accordingly by due course of Law called then thereunto Which was done the very first yeere of his remoueall and of her Maiesty the 26. Anno 1584. This of the brethren was tearmed the wofull yeere of subscription but that they should so doe there was no cause vnlesse they are grieued that factious spirits and malecontented Ministers and Preachers were discouered and their erroneous and schismaticall opinions brought into light And surely neuer was their subscription hitherto by authority vrged in this land but diuers new fancies held yet for truthes not to bee doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeeres 71. and 72. when subscriptiom first was required the whole land will witnesse that many and sundry bookes aswell in Latine How basely the Brethren coÌ„ceiue of the doctrine by the Bishops agreed vpon and established by the Prince as English then and afterward flew abroad In which we read how then and in those dayes the truth of God did in a manner but peepe out as it were at the Screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this Realme did see a little and had a glimpse of the truth but ouersaw many things which in these dayes of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquity of the times though the said things now seene be comprised in the Booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren we ought to afford them in defence of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergy and ratified by the Prince and Parliament in comparison of these things now reuealed and newly come to light are but Childish and toyes Thus write they as your grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they here stayed their words had bin able without the more grace of God to haue moued the Parliament and all the people of this land as they have preuail'd but too much already with their too credulous Fauorites to thinke our Church for all the reformation wrought and Vniformity in doctrine established to be much awry and farre from the truth it should professe But setting downe as they haue done and publishing both what the truth is which now breaketh out and
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
and grosse contempt of the necessary and laudable orders of our Church By the latter they haue introduced a new and more then either Iewish or Popish superstition into the land to no small blemish of our Christian profession and scandall of the true seruants of God and therewith doctrine most erroneous dangerous and Antichristian The summe of the Sabbath doctrine broached by the Brethren 22. Their doctrine summarily may be reduced vnto these two heads whereof the one is that the Lords day euen as the old Sabbath was of the Iewes must necessarily be kept and solemnized of all and euery Christian vnder the paine of eternall condemnation both of body and soule The other that vnder the same penalty it must be kept from the highest to the lowest both of King and people in sort and manner as these Brethren among themselues haue deuised decreed and prescribed The former of these is like that of the false apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were circumcised after the manner of Moses they could not be saved Whom the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their Synod or Conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Market towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to commit adultery It was preached in Somerset-shire that to throw a bowle on the Sabbath day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sin as for a Father to take a knife and cut his childs throate It was preached in Suffolke I can name the man and I was present when he was convented before his Ordinary for preaching the same that to ring more Bels then one upon the Lords day to call the people unto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but think of them and calling into mind the Sabbath doctrine at London Printed for I. Porter and T. Man An. 95. which I had read before wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deep impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe over the whole Kingdome The Br. Doctrine of the Sa bath called in by authoritie and forbidden any more to be printed 23. It is a comfort unto my soule and will be till my dying houre that I have beene the man and the meanes that the Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoever else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the above mentioned and many moe such fearefull and haereticall assertions hath been both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitgift by his letters and Officers at Synods and Visitations An. 99. did the one Ann. 1559. 1600. and Sir Iohn Popham L. chiefe Iustice of England at Bury S. Edmons in Suff. An. 1600. did the other And both these most reverend sage and honourable Personages by their censures have declared if men will take admonition that the Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this Kingdome disturbeth the peace both of the Common-weale and Church and tendeth unto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolstred by any good Subiect whether he be Church or Common-weale man 24. Thus haue errors and noysome doctrines like byles Purity of doctrine all Qu. Elizabeths raigne maintained in England and Botches euer and anon risen vp to the ouerthrow of our Churches health and safety if it might be but yet such hath beene the Physicke of our discipline as what by launcing purging and other good means vsed the Body still hath heene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches Doctrine no more then ill humors which be in are of the Body or dregs in a Vessell of wine be any part either of the Vessell or Wine which remaineth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious and religious Princesse Queene Elizabeth The very Brethren themselves doe write that In regard of the common grounds of Religion and of the Ministery We are all one We are all of one Faith one Baptisme one Body one Spirit haue all one Father one Lord Ann. 1601. and be all of one Heart against al wickednes superstition idolatry heresie and we seeke with one Christian desire the aduancement of the pure Religion worship and Honor of God We are Ministers of the Word by one order we administer Prayers and Sacraments by one forme we Preach one Faith and substance of doctrine And we Praise God heartily that the true Faith by which we may be saued and the true doctrine of the Sacraments and the pure Worship of God is truely taught and that by publike authority and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeere saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnity and purity of doctrine she left with vs when she departed this world K. Iames. After Elizabeth raigned King Iames. VVHo found this our Church as all the world knoweth in respect of the grounds of true Religion at Vnitie Anno 1603. and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These Ecclesiasticall Ministers therefore though a thousand for number who at his Majesties first comming into this Kingdome either complained unto his Highnesse of I know not what errors King James abused troubled with false informations and petitions of the Brethren and imperfections in our Church even in points of doctrine as if shee erred in matters of Faith or desired that an Vniformitie of doctrine might be prescribed as if the same had not already beene done to his hands or as weary belike of the old by Queene Elizabeth countenanced and continued
established which at the Kings first arriuall among vs was so much desired by the Brethren And finally being the same let vs not doubt but perswade our selues that we shal find the Antichristian Church of Rome too the same which for the same doctrine and for none other cause persecuteth al Christian Churches but ours of England especially with sword fire and power in most horrible yea and hellish manner the effect of whose hatred against vs as we have often seene so especially had we felt the same the next yeere after our Kings ratification of these Articles had not our euer mercifull God most miraculously detected both the Treason and Traitors Ann. 1605 For which his fauours his holy Name be glorified of vs and our posterity throughout all generations The Brethren no changelings 36. So our Church is the same But the Brethren the faithfull and godly Brethren too the same now which they haue also beene If they be then will they not deny which An. 72. they writ that we hold the substance of religion with them nor which An. 602. they published and is afore remembred that the true Faith by which we may be saued and the true doctrine of the Sacraments and pure worship of God be truely taught that by publike authority and retained in the booke of Articles And in this Confession I pray God they may constantly perseuere Howbeit euen these men which in a generality doe allow the doctrine of our Church being called by authority to acknowledge their assent vnto every Article thereof in particular they doe not a little debase the estimation of this doctrine of ours and shew themselues but too apparent and professed dissentors from the same And though all of them doe and will approoue some yet not one of them will subscribe vnto all and every of the Articles For vnto the articles of religion and the Kings supremacy they are willing to subscribe And they may subscribe as afore hath beene noted vnto such of them as containe the summe of Christian Faith the doctrine of the Sacraments But vnto the same Articles for number 36. agreed vpon in this Conuocation at London an 62. they neither wil nor dare nor may subscribe For neither the rest of the Articles in that booke nor the Booke of common prayer may be allowed no though a man should be depriued from his ministery for it say the said brethren in a certaine Classicall decree of theirs The late Polititian is not afraid to mooue the high and most honorable Court of Parliament that Impropriation may bee let to Ferme vnto incumbent ministers viz. which faithfully preach in the Churches the true doctrine of the Gospell according to the Articles of Religion concerning faith and Sacraments meaning that such Ministers as preach the same doctrine if they proceed to the rest of the Articles concerning either Conformitie in externall and ceremoniall matters or Vniformitie in other points of doctrine contained in that booke should not be partakers of that benefit or of Benefices Impropriate 31. If it be demanded what the causes may be Why the Br. will subscrib vnto some but not vnto all the Articles why they will vnto some but will not vnto all or why they will vnto those Articles which concerne Faith and the Sacraments but will not vnto the rest subscribe The reasons thereof be two whereof The one is for that in their opinion there is no Law to compell them to subscribe vnto all For say the Brethren resiant I know not where Wee have alwayes beene ready to subscribe to the Articles of Religion concerning the doctrine of Faith and of the Sacraments which is all that is required by Law Also the Brethren in Deuonshire and Cornewall We are ready say they to subscribe to the third which concerneth the Booke of Articles of Religion so farre as wee are bound by Statute concerning the same viz. as they concerne the doctrin of the Sacraments and the confession of the true faith And the 22. London Brethren tell King Iames to his head how the Subscription which he calleth for is more then the Law requireth Their other reason is because as the Lincolnshire doe say sundry as the London Brethren affirme many things in that booke be not agreeable but contrary to Gods Word 32. If these things be true which they doe alleadge surely then are those men to be chronicled for the Faithfull the godly and innocent Brethren indeed whom neither present Benefices can allure nor the angry countenance and displeasure of a King even of the puissant powerful King of great Brittaine can force to doe anything at his becke and pleasure either against Law or for which there is no law and who had rather to forgoe all their earthly commodities liuings yea and to goe from their charges and ministery and to expose themselues their wiues and children to the miseries of this world grieuous for our flesh and blood to endure then to approue any thing fob true sound by their hands which is opposite or not agreeable to the reuealed will and Scriptures of God But if these allegations of theirs be but weake and sinfull surmises or rather apparantly most false scandalous and slanderous imputations to their Prince their mother Church and this State then doubtlesse as they euen Christians now liuing cannot but take them so ages to come will euerlastingly note and censure them both for disloyall Subiects that so traduce a truly and most Christianly religious King ill deseruing children that so abuse their honorable and reuerand Fathers and superiours of State and authority turbulent spirits not peaceable men which raise such broiles troubles and diuisions in the Church and Kingdome the issues whereof no tongue can foretell and are fearefull being thought of without cause and finally neither faithfull nor godly Preachers but vngodly broachers of vntruthes and slanders and the very authors and fautors of horrible confusion and faction in Gods Church whose peace they should seeke and promote euen with their dearest blood 33. Since the Statute for Vniformity in rites and doctrine was first enacted moe then 35. yeeres haue passed in all which space neither the Brethren now being nor the Brethren afore them liuing haue hitherto shewne of the 39. Articles for names and titles Which for number How many the Articles be which Ecclesiasticall Ministers necessarily must how many which they may not or need not vnlesse they list subscribe vnto which I am sure they or some of them at one time or other would have expressed had the Law fauoured there recusancy and they bin able to have justified their Maxime which is That they are not compellable by subscription to approoue them all Againe since the first establishment of that Statute Law the most reuerend Fathers and truly reformed Ministers of this Church sound for iudgement profound for learning zealous for affection sincere for religion faithfull in their Churches painefull in their charges more
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
gaine-said which afore I deliuered The Propositions are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious friends of mine requesting it at mine hands and for the benefit both of the common and vnlearned and of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all aduersaries errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any Article or particle of truth of our Religion as my approbation of that truth which in our Church by wholesome Statutes and Ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe his opinions vulgarly in writing or in print against our doctrine but this heresie fancy or phrensie may be here seene against one proposition or other The Sects and Sect-masters aduersaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundreds 38. This and whatsoeuer else here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present unto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely now liuing but our successors also and posteritie shall have cause in all ages while the world shal continue to magnifie Almightie God for the inestimable benefits which we have shall receiue from your selfe your late Predecessors D. Whitegift Grindall Parker Cranmer of famous honourable remembrance Bishops of our Church Archbishops of the See of Canterbury for this uniforme doctrine by some of your Lordships drawne and penned by all of you allowed defended and as agreeable to the Faith of the very Apostles of Christ and of the ancient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point unto Gods holy and written Word commended unto us both by your Authoritie and Subscriptions Now the all-mercifull God and heavenly Father which so inspired them and your Lordship with wisedome from above and inabled you all to discerne truth from falshood and found religion from Atheisme idolatry and errors vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace to his owne glory the Churches benefit and your owne everlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and divellish practices of his and our enemies continued the light of his truth among us give us all grace with one heart and consent not onely to embrace the same but also to walke and carry our selves as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Saviour Christ his sake At Horninger neere S. Edm. Bury in Suff. the 11. of March Ann. 1607. Your Graces poore Chaplaine alwayes at Command THOMAS ROGERS Constitutions and Canons Ecclesiasticall Anno 1604. VVHosoever shall hereafter affirme that the Church of England by Law established under the Kings Majesty is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of this his wicked error Can. 3. VVhosoever shall hereafter affirme that any of the 39 Articles agreed upon by the Archbishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the yeare of our Lord God 1562. for the avoiding of diversities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe unto let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of such his wicked errors Can. 5. Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles rules in the Church of England and combine themselves in a new Brother-hood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeete for them to joyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publike revocation of such their wicked errors Can. 9 The Titles of the thirty nine Articles with the Pages where to finde every of them in this Booke Articles 1 OF faith in the holy Trinity Page 1 Articles 2 Of the Word of God which was made very man Page 7 Articles 3 Of the going downe of Christ into Hell Page 15 Articles 4 Of the Resurrection of Christ Page 17 Articles 5 Of the Holy Ghost Page 21 Articles 6 Of the sufficiency of the Scriptures for salvation Page 26 Articles 7 Of the Old Testament Page 33 Articles 8 Of the three Creeds Page 39 Articles 9 Of Originall or birth sinne Page 41 Articles 10 Of Free-will Page 47 Articles 11 Of the Iustification of man Page 50 Articles 12 Of good workes Page 56 Articles 13 Of workes before Iustification Page 56 Articles 14 Of workes of Supererogation Page 59 Articles 15 Of Christ alone without sinne Page 62 Articles 16 Of sinne without Baptisme Page 65 Articles 17 Of Predestination and Election Page 69 Articles 18 Of obtaining salvation onely by the Name of Christ Page 82 Articles 19 Of the Church Page 86 Articles 20 of the Authoritie of the Church Page 98 Articles 21 Of the Authoritie of generall Councels Page 112 Articles 22 Of Purgatorie Page 118 Articles 23 Of Ministring in the Congregation 131 Articles 24 Of speaking in the Congregation in such a tongue as the people understand not Page 141 Articles 25 Of the Sacraments Page 142 Articles 26 Of the unworthinesse of the Ministers which hinder not the effects of the Sacraments Page 160 Articles 27 Of Baptisme Page 165 Articles 28 Of the Lords Supper Page 170 Articles 29 Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper Page 178 Articles 30 Of both kindes Page 179 Articles 31 Of the oblation of Christ finished upon the Crosse Page 181 Articles 32 Of mrariage of Priests Page 185 Articles 33 Of Excommunicate persons how they are to be avoided Page 189 Articles 34 Of the traditions of the Church Page 193 Articles 35 Of Homilies Page 194 Articles 36 Of Consecration of Bishops and Ministers Page 196 Articles 37 Of the civill Magistrate Page 201 Articles 38 Of Christian mens goods which are not common Page 215 Articles 39 Of a Christian mans Oath Page 217 FINIS
THE CATHOLIKE DOctrine beleeued and professed in the Church of England 1. Article Of Faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without body parts or passions of infinite power wisedome and goodnesse 2 the Maker and preseruer of all things both visible and inuisible 3 And in vnitie of this God-head there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The Propositions 1. There is but one God who is liuing true everlasting c 2. God is the Maker and preseruer of all things 3. In the vnitie of the God-head there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts passions of infinite power wisedome and goodnesse The proofe from Gods Word THat there is but one God who is c. is a truth which may be gathered from the all-holy and sacred Scripture and is agreeable to the doctrine of the reformed Churches For both Gods Word giueth vs to know that God is one and no more a Thou shalt have none other Gods before me Exod. â—0 3. the Lord our God is Lord onely Deut. 6.4 Who is God beside the Lord Psal 18 31. Hath not one God made us Mal. 2.10 There is none other God but one 1 Cor. 8.4 liuing b Mine heart and my flesh rejoyce in the living God Psal 84 2 Yee are the Temple of the living God 2 Cor 6.16 For a long season Israel hath been without the true God 2 Chr. 15 3. The Lord is the Lord of truth he is the living God and an everlasting King Ier. 10.10 This is life eternall that they know thee to be the onely very God c. Ioh. 17 3. Ye turned to God from idols to serve the living true God 1 Thess 1.9 and true God c everlasting d O my God c. thy yeere endur from generation to generation c. thy yeeres shall not faile Psal 102.24 26 27. He is the living God and remaineth for ever Dan 6.16 without body parts or passions e O Lord my God thou art exceeding great thou art clothed with glory and honour which covereth himself with light as with a garment c Psal 104 1 c God is a Spirit Ioh. 4.24 The Lord is the Spirit 2 Cor. 3.17 He is not a man that he should repent 1 Sam. 15.29 I will not execute the fiercenesse of my wrath I will not return to destroy Israel for I am God and not man Hosh 11.9 of infinite power f The sound of the Cherubins wings was heard into the utter court as the voyce of the Almightie God when he speaketh Ezek. 10.5 I will be a Father unto you c. saith the Lord Almightie 2 Cor. 6.18 We give thee thanks Lord God Almightie Rev. 16.17 wisedome g Great is our Lord and great is his power his wisedome is infinite Psal 147.5 To God onely wise be honour and glory for ever and ever 1 Tim. 1.17 To God I say onely wise be praise through Iesus Christ for ever Amen Rom. 16.27 and goodnesse h Praise ye the Lord because he is good for his mercy endureth for ever Psal 106.1.107.1 108. 1 c. and Gods people in their publike confessions from Ausburgh i Art 1. Heluetia k Confes 2. ar 2. Bohemia l c 3. France m art 1 Flanders n art 2. and Wittembergh o c. 1. testifie the same Errors and adversaries vnto this truth Then impious and execrable are the opinions of Diagoras and Theodorus who flatly denyed there was any God a Deos 〈◊〉 dubitaâ—aâ— Protagoras nullos esse â—maâ—ue Dâ—agoras Theodotus Cyreniacus puâ—â—vâ—runt M. â— Ciâ— de Nat Deo l. 1. Of Protagoras b Protagoras Deos in dubium vâ—cauit Diager aâ— exclusit Lactan. de fal Rel. cap. 2 and the Machiuillian Atheists which are doubtfull whether there be a God Of such as fained unto themselves divers and sundry gods as did the Manichies c Aug. contra Manich. l. 2. c. 1 2. the Basilidians d Clemen Alex. 〈◊〉 l 5. the Valentinians e Valentinus triginta Deorum praedâ—cator saith Cyril Catech. 6. the Messalian heretikes f Epiph Exod. 32. the Gentiles and heathen people whereof some in place of God worshipped Beasts vnreasonable as the AEgyptians did a Calfe g an Oxe Cats Vulturs and Crocodils h Gand. M. â—rula de mirabi l 3. c. 56. The Syrians a Fish i Piscem Syrae venerantur Cic. de Senect Merula de mirabl l. 3. c. 48. and Pigeons k the Persians a Dragon l Histor of Bel. some as Gods have adored men vnder the names of Iupiter Mars Mercury and such like m Gods are come downe to vs in the likenesse of men and they called Barnabas Iupiter and Paul Mercurius c. Then Iupiters priest c. Acts 14.11 c Who knowes not that the City of the Ephesians is a worshipper of the great goddesse Diana Act. 19.35 and some even at this day for God doe worship Kine the Sunne and what they thinke good so the inhabitants of Baly in the East Indies n Voiage of the Holland ships Of the Anthropomorphites which ascribed the forme and lineaments of man vnto God o Theodoret l. 4. c. 10. thinking God to be like vnto man Of such as put their trust and confidence to be reposed in God alone either in men liuing as doe both the Persians in their Soldan p Tu es nostra fides inte credimus will the Persians say unto the Soldan P. Bâ—zarus rerum Persic l. 1 â— and the Papists in their Pope who with them is God q Panormit C. quanto Abbas their Lord and God r Extravag Ioan. 22. of infinite power Å¿ Extravag de transl epist Quanto or in Saints departed this life as doe the same Papists both in their S. Francis whom they tearme The glory of God prefigured by Esay when he said Holy Holy Holy t Alcar Francisc lib. 1. c. and in their Thomas Becket whom they say God hath set ouer the workes of his hands u Horae B. virginis Ma. secundum usum Sarum pa. 15. or in Beasts vnreasonable as doth the Mordwite Tartar x Russe Common-weale c. 19. or finally in riches and other senselesse creatures as doe the Atheists and irreligious worldlings 2. Proposition God is the Maker and preserver of all things The proofe from Gods Word THat the world and all things both visible and inuisible therein both where made and are preserued by the Almighty and only power of God are truthes grounded vpon the holy Scripture and agreeable to the confessions of Gods people For touching the creation of the world we reade that in the beginning God created the heauen and the earth a Gen. 11 c. c. He made heaven and earth
pâ—â—ple are not the Church as the Iewes Turkes and Hereâ—ikes have done a See art 2. pr p â— ar 18. pr p â— Some acknowledge no triumphing state of the godly in heaven but dreame of an ever-glorious condition in this world as the Family of Love b L n. Ramseâ— and I Alâ— sâ—â—â—f Alsâ— H N dâ—â—â—â—mâ—â— sâ—n â— 6 sect 1. c. 3 sect â— Spâ—l and c. 44. sâ—ct 12. Prov. â—â—s c. 5. sect 15. Proph â— 1â— sect 8. Some thinke the Church Catholike to be visible as the Papistsc. Some imagine the Church Militant is not visible at all as the Libertines Some give out that the visible Church is devoyde of sinne and sinners as did the Donatists d Vaux cateth â— 1. Test Phem. an act 11.24 and doe Anabaptist e August contra Peril cap. 19 Calv contra Liberâ— Family of Love f H. N. 1 exhort c. 13. sect 10. â— ep st proâ—f Brownists g A confused gathering together of good and had an publike assemâ—â—◠〈◊〉 no Church The Brownists answer 〈◊〉 Master Cart Bright p. 39. and Barrowists h The assemâ—l◠〈◊〉 of good and bad together are no Churches but heapes of prophane people saith barrow in his discovery pag 33. 4. Propositon There is but one Church The proofe from Gods Word VVHen we doe say that the Church is visible invisible and that there is a Western East Greek La in English Church we meane not that there be divers Churches of Christ but that one and the same Church is diversly taken and understood and also hath many particular Churches as the Sea many Rivers and armes branching from it For the visible Church is not many congregations but one company of the faithfull We being many are one Body in Christ and every one one anothers members a Rom. 12.5 We that are many are one Body b â— Cor. 10. â—â— For as the body is one and hath many members and all the members of the body which is one though they be many yet are but one body even so is Christ For by one spirit are we all bapt zed into one body c. Now ye are the body of C rist and members for your part c 1 Cor. 12.12 13 17. For as we have many members in one body and all members have not the same office so we being many are one body in Christ and every one one anothers members d Rom. 23 4 5. There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye all are one in Christ Iesus e Gal. â— 28 All Gods people agree with us in this point f Conf. Helv. 2. c. 17. Bohe. cap. 8. Gal ar 26. Bel. ar 27. Wattemb ar 32 Suâ—v ar 15. Errors and adversaries of this truth The adversaries unto the 28. Article be also for a great part adversaries unto this truth Furthermore althoâ—gh it be acknowledged by many and they too baptized for Christians that there is but one Church yet the same persons doe erre which condemne so many as no members of Christs Church which joyâ—e not with them in their singular and private opinions arrogating the stile and title unto themselves onely and denying all other men to be either the Church or members of the body of Christ Such are The Russians who boast how themselves with the Grecians are the onely Church of God a Alex. Gagu de relig Mosc â— 2 â— 1. themselves onely are the men who shall be saved b Sacramus de relig Ruthen cap. p. 88. all Christians beside themselves are no better then Turks c Russie Com. c 2â— p 1. 103. The Papists also which say that The present Church of Rome is Gods Church d Test Rhem. an mar p. 321. Gods Catholike Church e Ans to the recul of Inst c. 8 n. 15. 21. the mysticall body of Christ f Qâ—odlibets p 34. Papists Catholikes and truâ— Christians are all one g Test Rhem. an mar p 322. Muncer and the Anabaptists tearmed themselves cleane opposite to the Church of Christ the elect of God and said tâ—at all oâ—her men were wicked and worthy to be slaine h Slerdan hist lib. 5. The Family of Love who publish how themselves onely are the Church and all other men are Heathen i Allens con and Beasts k Display H. 6. themselves only are the Catholike Church of God l Vitels letter display D. 5. the Saints of God and his acceptable people m H N instru ar 8. sect 35. ar 1. sect 35 ar 7. sect 36. and that such as are no Familists they have no living God n Fidel. declar c. 4. sect 11. and shall perish o H. N. evang c. sect 7. The Puritanes finally say they If God have any Church or people in the land no doubt the title Puritane is given them p Dial concer the strife p. 10. Notable words either God hath no Church in England or Puritanes are the Church The Mar-prelate is not afraid to utter this speech They against whom I deale namely the ecclesiasticall officers as Bishops and their favourers and partakers have so provoked the anger of the Lord and Prayers of his Church as stand long they cannot q Protest p. 16. others of the said Bishâ—ps and the like write thus They bid battell to Christ and his Church and it must bid defiance to them till they yeeld r 2. Ad non 3. Propositon The visible Church is a Catholike Church The proofe from Gods Word THe visible Church properly understood is but a part of the Catholike yet forasmuch as it is a Congregation of the faithfull who are for calling Governours and subjects noble and base rich and poore teachers and learners for sex men and women for age old and young for nation Iewes and Gentiles Grecians and Barbarians for time and continuance in all ages even from our first parents it may rightly be callled a Catholike Church This is grounded upon Gods Word where we finde that excluded is no calling a Preach the Gospel to every creature Mark 16 15. Teach all nations Mat. 28.19 Not many yet some wise men after the flesh not many yet some mighty or many yet some noble are called 1. Cor. 2. â—6 no sex b Whosoever shall call on the Name of the Lord shall be saved Act. 2 2â— The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.16 There is neither Jew nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Jesus Gal. 3.28 none age c He that shall beleeve and is baptized shall be saved Mar. 16.16 By him every one that beleeveth is justified Act 13.39 He is the head of the Law to every one that beleeveth Rom. 10 4 no nation d They shall come from the East
c. and to call the people to repentance so teacheth Barrow l Ba. disco p. 36. 5. Proposition They must not be silent who by office are bound to preach The proofe from Gods Word As publikely to preach before men are sent is a grievous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our Saviour Christ whose words are these Surely I must also preach the Kingdome of God for therefore am I sent a Luke 4.43 2. Peter and Iohn who being charged to speake no more in the name of Iesus said Wee cannot but speake that which we have heard and seene b Acts 4.17 c. 3. Saint Paul For he saith Necessity is laid upon me and woe is me if I preach not the Gospell c 1 Cor. 9.16 17. 4. The Apostles of Christ For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ d Acts 5.42 5. All the Churches of God which be purged from superstition and errors e Conf. Helv. 1. ar 25. 2. c. 8 9. Bohem. c. 9. Gal. ar 15. Aug. ar 7. Wit ar 20. Suev ar 13. Errors and adversaries unto this truth Then as in a glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists a Bullin cont Anabap. c. 12. Which deprave the office of preaching as doe the Libertines saying that preaching is none ordinary meanes to come unto the knowledge of the Word b Wilkins against the Fam. of Love ar 14. p. 66. and especially the Family of Love who tearme the publike preachers in derision Scripture-learned c Theoph. against Wilk Licentious scripture-learned d Pat. of the prof Temp. good thinkingwise e H. N prâ—ph of the Sp. cap. 2. sect 7. Ceremoniall and letter-Doctors f â—am let to the B. of Roc. Teaching-masters g H. N. Spiâ— l. c 25 and further say It is a great presumption that any man out of the learnednesse of the letter taketh upon him to be a Teacher or Preacher Againe It becommeth not any man to busie himselfe about preaching of the Word so and more too the Family Which take upon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly employments that they may not negligence h Idem 1. â—â—b c. 10. sect 15. 16. that they will not or feare of troubles that they dare not preach the Word of God Yet thinke wee not which our Sabbatarians let not to publish that Every Minister necessarily and under paine of damnation is to preach at least once every Sunday i D B doct of the Sabbath 2 book p. 174. and Vnlesse a Minister preach every Sunday he doth not hallow the Sabbath day in the least measure of that which the Lord requireth of us k Ibid. p. 277. 3 Proposition The Sacraments may not be administred in the Congregation but by a lawfull Minister The proofe from Gods Word IN the holy Scriptures we reade that the publike Ministers of the Word are to be Administers of the Sacraments For both our Saviour Christ commanded his Disciples as to preach so to baptize a Matth 28.19 and celebrate the Supper of the Lord b Luke 22 1â— 1 Cor. 11.24 25. and the Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these dayes doe succeed not onely did preach but also baptize c Acts 2 3â— 41 8 12 13 40.41.16.32 33. John 1.25 1 Cor. 1 1â— 16. and minister the Lords Supper d Acts 20.7 1 Cor 10. â—6 And hereunto doe the Churches of God subscribe e Conf. Heb. 2. c. 18 Bohem. c. 9. Gal. ar 2.5 31. Aug. ar 5. Wittem ar 20. Suev ar 13. In saying that none may administer the Sacraments in the Congregation afore he be lawfully called and sent thereunto we thinke not as some doe that the very being of the Sacraments dependeth upon this point viz. whether the Baptizer or giver of the Bread and Wine be a Minister or no. Neither is it the meaning of this article that privately in houses either lawfull Ministers upon just occasion may not or others not of the Ministery upon any occasion in the peace of the Church may administer the Sacraments The aduersaries vnto this truth T. C. 1 rep p. 113. Hereby we declare our selves not to favour the opinion that publikely Some may minister the Sacraments which are not meerely and full Ministers of the Word and Sacraments and so thinke both the Anabaptists among whom their King when it was after Supper tooke bread and reaching it among the Communicants did say Take eate and shew forth the Lords death their Queene also reaching the Cup said Drinke ye and shew forth the Lords death a Sucius com p 237. and the Presbyterians at Geneva where the Elder a Lay-man ministreth the Cup ordinarily at the Communion b Survay of dis c. 15 out of the Geneva lawes Some Ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine c Lear. disc p. 17. but in our Church of England the Doctor encroacheth upon the office of the Pastor For both indifferently doe teach exhort and minister the Sacraments d Fruâ— Ser. on Rom. 12. p. 40 None though a lawfull Minister may administer the Sacraments which either is no Preacher e The administration of the Sacraments ought to be committed to none but such as are preachers of the Word Lear. disc p. 60. It is sacriledge to separate the Word viz. Preaching from the Sacraments Ibid. The preaching of the Word is the life of the Sacraments T. C. 1. rep p. 125. or when he ministreth them doth not preach f The unchangeable lawes of God he saith T.C. that none minister the Sacraments which doe not preach T.C. 1. repl p. 104 sect 3. Where there is no Preacher oâ— the Word there ought to be no minister of the Sacraments Lear disc p. 62. which be the errors of the Disciplinarians or Puritanes Publikely and privately too the Sacraments of Baptisme may be administred by any man yea by women if necessitie doe urge So hold the Papists For saith Iavell g Iavel Psal Ch. par fol. 559. in the time of necessity the minister of Baptisme is every man both male and female A woman be she young or old sacred or wicked Every male that hath his wits and is neither dumbe nor so drunken but that he can utter the words as well Pagan Infidel and heretike the bad as the good the Schismatike as the Catholike may baptize And yet usually in the civill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lay-men but ministers
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
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive 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 given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive 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 New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
from all lawes owe obedience to no man are not to be bound with the bands of any jurisdiction of this world say the Brownists i R. H. on Psal 122. are freed from the observation of all rites and Ecclesiasticall ceremonies say certaine Ministers of the precise faction both in Scotland and England k D. Bar. confe ar Hamp p. 70. 71. Againe there be of the Clergie who rather then they will use or observe any rites ceremonies or others though lawfully ratified which please them not will disquiet the whole Church forsake their charges leave their vocations raise stirs and cause divisions in the Church as did many when it was in Germany about the Rhene Frankeland and Sueaveland whereby most lamentable effects did ensue l Phil. Mâ—l ep ad pastores in comâ—â—am Mansfield and doe the refractory Ministers in the Church of England at this day m Burges in his letter unto K. Iames an 1604 saith the number of those Ministers so refusing conformity were 6. or 700. viz. as it is in the Lincolnshire Ministers Apologie in Oxfordshire 9. Staffordshire 14 Dorcetsh 17. Hartfordsh 17. Northamptonshire 20. Surry 21. Norfolke 28 Wiltshire 31. Buckinghamshire 33. Sussex 47. Leicestershire 57. Essex 57. Cheshire 12. Bedfordshire 16. Somersetshire 17. Darbyshire 20. Lancashire 21. Kent 23. London 30. Lincolnshire 33. Warwickshire 44. Devonshire and Cornewall 51. Northamptonshire 57. Suffolke 71. the more is the pitty The principall author of these tragicall furies about ceremoniall matters was Flacius Illyricus whose preachings were that rather then Ministers should yeeld unto the servitude of ceremonies they should abandon their calling and give over the ministery to the end that Princes Magistrates even for feare of uproares and popular tumults might be forced at the length to set their Ministers free from the observation of all ceremonies more then any were willing to use themselves n Fateor me suasisse Francis aliis ne deferrerent Ecclesias propter servitatem quae sine impietate sustineri posset Nam quod Illyricus vociferatur potius vastitatem suisse faciendam in templis metu seditionem terrendos Principes ego ne nunc quidem tam tristis sententiae autor esse velâ—m inquit Phil. Melancton epist ad pium Lectorem inter epist Theolog suas Pag. 455. 3. Proposition Ceremonies and traditions ordained by the authority of man if they be repugnant to Gods Word are not to be kept and observed of any man The proofe from Gods Word OF ceremonies and traditions repugnant to the Word of God there bee two sorts whereof some are things meerely impious and wicked such was the Israelites Calfe a Exod. 30.4 c. and Nebuchadnezzars Idoll b Dan. 3.1 c. and be the Papisticall Images Reliques Agnus-deis and Crosses to which they doe give Divine adoration c See afore Art 22. prop. 3 4 5. These and such like bee all flatly forbidden d Thou shalt make thee no gâ—aven Image neither any similitude of things c. Thou shalt not bow down to them neither serve them c. Exod. 20 4 5. Others are of things by God in his Word neither commanded nor forbidden as of eating or not eating Flesh of wearing or not wearing some Apparell of keeping or not keeping some dayes Holy by abstinence from bodily labour c. the which are not to be observed of any Christian when for sound doctrine it is delivered that such works either doe merit remission of sinnes or be the acceptable Service of God or doe more please then the observation of the lawes prescribed by God himselfe or necessarily to be done insomuch as they are damned who doe them not Wee must therefore have alwaies in minde that wee are bought with a price and therefore may not be the servants of men e 1 Cor 7.23 and that none humane constitution in the Church doth binde any man to breake the least commandement of God f Acts 5 19. The consideration hereof hath caused other Churches also with a sweet consent to condemne such wicked ceremonies and traditions of men g Conf Helv. 1. ar 4. 2. c. 144 27. Ba. ar sect 3 ar 10. Bohe. c. 15 Gal. ar 24 33. Belg. ar 7. 29. 32. Aug. ar 15. Wittem ar 28. 29. 32. 33. Suc. c. 8. 14. 1â— The Errors and adversaries unto this truth Such ungodly traditions and 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 upon the Church necessarily and perpetually to be observed of all and every Christian under paine of damnation both of soule and body For they say speaking yet of their private and Classicall Injunctions about the Sabbath day The Lord hath commanded so precise a Rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken but that hee will most severely require it at our hands under the paine of his everlasting displeasure a D. B. Sab. doct 1. booke p. 98. This viz. the manner of keeping the Sabbath prescribed by themselves the Lord requireth of all and every one continually from the beginning to the end of our lives without any interruption Vnder the paine of everlasting condemnation b Ibid. p 146. Another sort of people there is among us which will observe and use all Ceremonies whatsoever as the temporizing Familists who at Rome and such like places of Superstition will goe unto idolatrous services and doe adoration unto Idols c Patterne of the praes Tem. and no where will they strive or vary with any one about Religion but keepe all externall orders d Ibid. albeit in their hearts they scorne all professions and services but their owne tearming all Temples and Churches in derision Common houses e H. N. spi lan cap. 5. sect 1. and all Gods services or religions besides their owne foolishnesse f Ibid. To the Christian Reader Christian and beloved Reader lâ—t me request thee to observe well the first section of the proofe of this present propositioâ— and therein how I speake of ceremonies and traditions apparently impious among which I doe reckon papisticall Crosses whereunto the Romanists doe attribute divine adoration as else-where in this booke and subscription of mine I have ddeclared and could more copiously but the reliques of a Libell of theirs left in the Parish Church of Eâ—born in Bark-shire an 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse and crossing whose words be these Now Mr. Parson for your welcome home Reade these few lines you know not from whom You hold Crosse for an outward token and signe And remembrance onely in religion thine And of the profession the people doe make For more then this comes to thou doest it not take Yet holy Church tels us of holy Crosse much more g Vâ—de
They ordained Patriarches and Corepiscopi m Heming syntag tit de guber Ec. They ratified the degrees of Ecclesiasticall superemency at the first and most famous Councell at Nice n Beza epist 1. They glorified much and greatly that they had received the Apostles doctrine by a succession of Bishops o D. Ire 13. c 3. that they were the successors in the Apostles doctrine of the godly Bishops p Sadel de leg voc p. 20. and that Bishops succeeded in the roome of Apostles q D. Aug. in Psal 44. Their godly monuments and worthy labours and bookes yet extant doe shew that Bishop was of Lions Irenaeus of Antioch Ignatius of Carthage Cyprian of Ierusalem Cyrill of Alexandria Athanasius Basil of Cesarea of all Thracia Asia and Pontus Chrysostome Hilary of Potiers Augustine of Hippo Ambrose of Millane all of these most notable instruments for the advancement of Gods honour and glory in their dayes Finally From the Apostles dayes hitherto there never wanted a succession of Bishops neither in the East nor Westerne Churches albeit there have bin from time to time both Marprelates and Mockprelates to supplant their states and Illprelates abusing their functions and places to the discredit of their calling and profession So prudent hath the Almighty beene for the augmentation of his glory and people by this kind and calling of men The errors and adversaries unto this truth This manifesteth the erroneous and evill minds 1. Of the Anabaptists who condemne all superiority among men saying that every man should be equall for calling and that there should be no difference of persons among Christians a Slâ— dan. com lib. 5. 2. Of the old heretikes viz the Contobaptites which allowed of no Bishops b Nâ—â— ph lib. 18 c. 49. The Acâ—phalians who would not be at the command or yeeld obedience unto the Bishops c Mag. ecelâ—s Fist â—â—n 71 c. 5. Nâ—ceph The Aerians that equall Bishops and Priests making them all one d August de â—â—â—cres cap. 53. The Apostolikes which condemned Prelacie e D. Bernard 〈◊〉 â—an ser 66. 3. Of the late Schismatikes namely The Iesuites who cannot brook Episcopall preeminence f Declar moâ—am ca. 20. and in their high Court of Reformation have made a Law for the utter abrogation of all Episcopall jurisdictions g Quodlibets 〈◊〉 â—â—2 The Disciplinarians or Puricanes among our selves For They abhorre and altogether doe loath the callings of Archbishops Bishops c. as the author of the Fruitfull Sermon doth Fâ—uit ser on Rom. 12. p. 37. and say that by the prelaticall Discipline the liberty of the Church is taken away Assâ— polit â— 29. and that in stead of Archbishops and Bishops an equality must be made of Ministers Admon to 〈◊〉 Bar. They terme the differences of Ministers a proud ambitious superiority of one Minister above another Dâ—sco of D. Ban. ser p 37. and Archbishops and Bishops they call the supposed Governours of the Church of England m Demon. of Dis epist ded Some of them will not have Bishops to be obeyed either when they cite or when they inhibit or when they excommunicate n Mar. thes 49.82 83. Some of them have not only Archbishops and Bishops but also Parsons and Vicars in detestation For Miles Monopodios numbreth Parsons and Vicars among the hundred points of Popery yet remaining in out Church o Sold of Bar. in the end Others say that birds of the same feather viz. Archbishops and Bishops are Parsons and Vicars p 1. Admon to the Parliam Barrow publisheth that Parsonages and Vicarages bee in name office and function as Popish and Antichristian as any of the other q Bar. disco p. 54. It is therefore an egregious untruth that Puritanes or which is equivalent The good men the faithfull and Innocent Ministers for so doe they stile themselves effect not any popularity or parity in the Church of God as some of them would make his Majestie beleeve r Burges L. to K. James before his Apo. 2. Proposition Whosoever be or shall be confirmed or ordered according to the rites of the booke of consecration of Archbishops and Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered Archbishops Bishops and Ministers which according to the booke of Consecration be or shall be consecrated or ordered they are consecrated and ordained rightly orderly and lawfully because afore their Consecration and ordination they be rightly tryed or examined by imposition of hands needfull and seasonable prayers they be consecrated and ordained and all this is performed by those persons that is by Bishops to whom the ordination and consecration of Bishops and Ministers was alwayes principally committed a D. Fulke against the Rhom fol. 39. and also after the same forme and fashion corruptions being afore taken away and remooved as Bishops and Priests afore the raigne of K. Edward the sixt formerly were Errors and adversaries unto this truth Well therefore may they disgorge their stomacks but trouble our consciences they shall never which condemne or deprave our callings as doe 1. The Family of Love which dislike and labour to make contemptible the outward admission of Ministers a H. N. evan c. 13. sect 2. â— 2. The Papists who say their pleasure of the Bishops and Ministers of the Church of England and of other reformed Churches None is to be admitted for a Bishop say they which is not ordained by imposition of three or foure Romish Catholike Bishops at the least of which none are to be found among the Protestants b 〈◊〉 7. rea Whosoever taketh upon him to preach to minister Sacraments c. and is not ordered by a true Catholike that is a Popish Bishop to be a Curate of soules Parson Bishop c. he is a theefe and a murderer c 〈◊〉 Rhom aâ— Iohn 10.1 Our Bishops and Ministers they are not come in by the doore saith Stapleton they have stolne in like theeves d Staple sort â— part c. 8. p. 14. they be unordered Apostates e Aâ—â— 10 the excâ—ut c. 3 p 41. pretended f â—â—â—d c. 7. p. 148 and sacrilegious Ministers g Ib. c 9. p. 211. Intiuders h Ib c. 8. p. 211. Meere lay-men and not Priests because first they have received none other Orders and next they are not ordained by such a Bishop and Priest as the Catholike Romane Church hath put in authoritie i Howl 7.10 â—â— 3. The Puritanes For they write that The Bishops of our Church have none ordinary calling of God and function in the Scriptures for to exercise k T â— des p. 21 sect 1. they are not sent of God They be not the Ministers of Iesus Christ by whom he will advance his Gospell l â—â—al of the stâ—te praef Inferior ministers they are not say they according to Gods
Word either proved elected called ordained 1. Admon 10 â— c Parâ—iam Hence the Church of England wanteth say they her Pastors and Teachers n Fr ct scr on Rom. 12. p. 36. and hence they urge divers afore ordained to seeke at their Classis a new approbation which they tearme the Lords ordinance o Eng. Scotti 3. B. c. 14. p. 113. and to take new callings from classicall ministers renouncing their calling from Bishops p Ibid. 37. Article Of the Civill Magistrate 1 The Kings Majestie hath the chiefe power in this Realme of England other his dominions â— unto whom the chiefe government of all Estates of this Realme whether they be Ecclesiasticall or Civill in all causes doth appertaine and is not nor ought to be subject to any forraine jurisdiction where wee attribute to the Kings Majestie the chiefe government by which titles we understand the minds of some slanderous folkes to be offended 3 we give not to our Prince the ministring either of Gods Word or of the Sacraments the which thing the Injunctions also sometime set forth by Elizabeth our late Queene doe most plainely testifie but that onely prerogative which we see to have beene given alwayes 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 civill sword the stubborne and evill doers 5 The Bishop of Rome hath no jurisdiction in this Realme of England 6 The Lawes of the Realme may punish Christian men with death for hainous and grievous offences 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in the warres The Propositions 1. The Kings Majestie hath the chiefe power in this Realme of England and other his Dominions 2. The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill 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 unto all estates both Ecclesiasticall and temporall 4. The King by his authority is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no jurisdiction in this Realme of England nor of the other of the Kings Dominions 6. By the lawes of this Realme Christian men for hainous and grievous offences may be put to death 7. It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in warres 1. Proposition The Kings Majestie hath the chiefe power in this Realme of England and other his Dominions The proofe from Gods Word DIvers and sundry be the formes of Common-weales and Magistracie For some where many and they of the inferiour people beare the sway as in a Democraty some where a few and that of choice and the best men doe governe as in an Aristocraty and some where one man or woman hath the preeminence as in a Monarchie such is the government of this Kingdome Notwithstanding whatsoever the government is either Democraticall Aristocraticall or Monarchciall Gods Word doth teach us that There is no power but of God the powers that be are ordained of God and that whosoever resisteth the power resisteth the ordinance of God a Rom. 13.1 â— We must be subject to the principalities and powers and obedient and ready to every good work b Tit. 3.1 Wee must submit our selves unto all manner of ordinance of man for the Lords sake c 1 Pet. 2.15 Wee mest pray for Kings and for all that be in authoritie d 1 Tim. 2.1 Finally wee must give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare and honour to whom honour is due e Rom. 13.7 But of the Monarchciall government speciall mention is made in the writings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall be thy nources saith Esay f Esa 43.23 The Apostle Peter calleth the King the superiour or him that hath the chiefe power as our King Iames hath in his Dominions g 1 Pet. 2.13 All Churches Protestant and reformed subscribe unto this doctrine h Conf. Helv. 1. ar 26. 2. c. 30 Basi ar 7. Boh. c. 16. in the Concil Belg. ar 36. Aug ar 16. 17. Sax. ar 23. Suc. in petor as both Apostolicall and Orthodoxall The Errors and adversaries unto this truth These Churches with us and wee with them utterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despise government and speake evill of them which are in authority a Epi. of Iu. 8. Of the Manichies b D. August contra Faust l. 22. c 74. Fratricellians c W. Tho. disc of Italy p. 59 Flagelliferies d Pratcol haeres de Flageâ— Anabaptists e Alth. Conc. Io. pag. Io. 191. and Family of Love f H. N calleth a King The scum of ignorance Spir. land c. 6. sect 5 all which raile upon and condemne Magistracie Of them who allow not of the government by women but utterly detest the same such were they in Italy which said Interitus mundi est à muliere regi g W. Th. descr of Italy pag. 129. â— Againe speaking unto women Abundè magna civitas vobis sit domus publicum neque noscatis neque vos noscat h Lud. Vives de insti fâ—m Chr. lib. such in France who thinke how the Law of God and nature is violated where a woman is suffered to raigne and governe i Nec solum nâ—turae jura convelluntur sed etiam omnium gentium quae nunquam faeminas regnare permiseâ—unt c. Bodin meth hist c. 6. p. 257. such in Scotland or Scottish men rather from Geneva which wrote that A womans government is a monstriferous Empire most detestable and damnable k Against the regim of women Blast praef Againe I am assured that God hath revealed to some in this age that it is more then a monster in nature that a woman shall raigne and have Empire above man c l Ibid. And little differing from these men are they in England which tearmed The Harborough for faithfull subjects a carnall and unlearned booke smelling altogether of earth without time and without reason for defending the regiment of women over men when it falleth unto them by inheritance to governe to be lawfull and good m Martin Marprel epist of D. Bridges Hee which so censureth the said Harborough was the Mar-prelate and this his Censure declareth that he was the Mar-prince aswell as the Mar-prelate 2. Proposition The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill in all causes within his Dominions The proofe from Gods Word VVE ascribe that unto our King by this assertion which is
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.
that which is said by our Saviour Christ and his Apostle Iames. Our Saviour saith Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole nor by Ierusalem for it is the Citie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay a Math. 5.34 So the Apostle Saint Iames Before all things my brethren saith he sweare not either by the heaven or by the earth or by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation b Iames 5.12 All Churches doe and some in their publike writings condemne vaine rash and idle oathes c Conf. Helv. 2. c. 5. Basil ar 11 Adversaries unto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the covetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and usuall oaches Next the Basilidians a Philast Helchisaites b Euseb ex Oâ— v. d. l. 8. c. 38. Priscillianites c Bulli. conâ—â— Anathâ—p l. 2. cap 4. and Family of Love d Ramscis con who for ease and to avoide trouble and persecuâ—ion dread not to sweare and forsweare themselves Thirdly the Papists whose common guise is to sweare either by Saints or Idols or by God and creatures together e Pet. de Soto Math. conf p. 40. a. Fourthly the Puritanes who use to sweare though not by God c. yet as wickedly using horrible imprecations as I renounce God God damne me or as Hackets manner was God confound me f Conspir fer pretend refer p 5. Lastly the Banisterians who deeme it Hypocrisie for one Christian to reprove another for common and rash swearing which are but Trifles in their opinions g Vnfold of Banist errors 2. Proposition A lawfull Oath may be given and taken according to the Word of God in justice judgement and truth The proofe from Gods Word THe truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there be both Commandements that we must and may and formes prescribed how we shall sweare For the first Thou shalt feare the Lord thy God and serve him And shalt sweare by his name saith Moses Again thou shalt sweare a Deut. 9.13 22.11 The Lord liveth and thou shalt cleave unto him and shalt sweare by his Name b Ibid. 10 20. And touching the other sweare may we not either by Baal c Ierem. 12.16 or by strange gods d Iosh 27.7 or by the Lord and by Melchom that is by Idols e Zeph. 1.7 or by any creatures f Matth 5.34 But our Oathes must bee made in the name of the Lord g Deut. 6.13 as The Lord liveth h Ier. 12. â—6 and all is to be done in truth judgement and righteousnesse i Ier. 4 2. and when the magistrate calleth us thereunto k Exod. 22.8 1 King 8.31 All Churches joyne with us in this assertion and some testifie the same in their publike writings l Confes Helv. 2. ar 16. 1.2.30 Gal. ar 40. Basil ar 11. sect 1. Aug. ar 16. The Errors and adversaries unto this truth Many be the adversaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseies who deeme all swearing as bad as forswearing a â—ard of sâ—â—â—ons 2 part and doe the Anabaptists which will not sweare albeit thereby both the glory of God may be much promoted and the Church of Christ or Common weale furthered b Confâ— Basil ar 11 sect 1 2. Others condemne some kinde of Oathes and will not sweare though urged by the magistrate but when themselves think good So the Papists no man say they ought to take an Oath to accuse a Catholike a Papist for his religion c Test Rhem. an Act. 23.12 and such as by Oathes accuse Catholikes that is Papist are damned d Ibid. So the Puritanes oftentimes either will take none oath at all when it is ministred unto them by authority if it may turn to the molestation of their Brethren e Hook of eccles pol. praef or if they sweare finding their testimony will be hurtfull to their cause they will not deliver their â—â—nds after they be sworne f D. Suâ—cliffe ans to Iob Throk p. 46. b. 3. Others having taken the Oath do foulely abuse the same as the knights of the post like the Turkish Seiti and Chargi g Pol. of the Turk emp. c. 24. p. 74. who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuites who in swearing which is little better then forswearing do viti scientia that is cunning and equivocations h Quod lib p. 34. 68 Garnets arraign as also doe they who conscionably and religiously keepe not their faith such are the forenamed Papists For they say an Oath taken for the furtherance of false religion as they take the profession of all Protestants to be i Test Rhem. an Act. 20 12. bindeth not k Iuramentâ—m propter falsam religionem prestatum non obligat Bap. Fricklâ—r de jure magist p. 11. Againe Faith â—s not to be kept with Heretikes l Conc. Constan Which assertion little differeth from the opinion of some Puritanes who teach that promise or Faith is not to be kept when as perhaps by the not erecting of Presbyteries in every Parish Gods honour and preaching of his Word is hindred m Geneva an Matth. 2.12 One of them hath delivered that if the Prince do hinder the building of the Church the people may by force of armes resist him Ans to the Abstract p. 94. Subjects be discharged from their Oath of Alleageance and may gather forces against their liege Soveraigne if hee enterprize any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonists in a certaine conventicle of theirs at Paris n Mercur. Gal. lobelg l. 2. p. 89. And that Magistrates by their subjects may be brought under to obedience of Lawes was a conclusion of certaine Scottish Ministers in a private Conventicle of Edinburgh o Bucchan rerum Sotic l. 17 p. 202. Seditiosi non sunt qui resistant principibus politicum aut ecclesiasticum statum perturbantibus Nam qui resistit Principi seditiosus non est sed seditionem tollit saith a Frenchman p Euseb Philadelph dial 2. p. 57. yea saith an Englishman whose works by T.C. are highly approved and commended Hunc tollant vel pacificè vel cum bello qui ea protestate donati sunt ut regni Ephori vel omnium ordinum conventus publicus q Dud. Fen. S. Theo. l. 5. c. 13 Subjects may not respect their Oathes made unto such Princes which trouble the state of the Church or Common-weale Finally whatsoever Princes be good or bad if they be women say some oathes or alleageance then are not to be kept Their words be these First aswell the States of the kingdome as the common people They ought to remoove from honour and authority that monster in nature so call I woman in the habit of man yea a woman against nature raigning above man Secondly if any presume to defend that impiety they ought not to feare first to pronounce and then after to execute against them that is to say against women governours the sentence of death If any man be afraid to violate the oath of obedience which they have made to such monsters let them be most assuredly perswaded that as the beginning of their oathes proceeding from ignorance was sinne so is the obstinate purpose to keepe the same nothing but plaine rebellion against God r Against the regim of women 2. blas p. 53. b. Lastly of all whereas every Minister of the Word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certain Gentlemen of the Puritan faction writ thus unto the Bishops of the Church of England and printed the same viz. The Canon law is utterly voyd within the Realme and therefore your Oath of Canonical obedience is of no force and all your Canonicall admonitions not worth a rush Å¿ The Gentlemens demands vnto the Bishops printed ann 1605. p. 76. D. Hilar. contra Constantiâ—â— August Non recipiâ— mâ—â—ndarium veritas nec patitur Religiâ— impietatum The truth admits no lye neither can Religion abide impiety 1 Tim. 1. v. 19. Vnto the King everlasting immortall invisible unto God onely wise be honour and glory for ever and ever Amen FINIS