such as have authoritie in the Church a Matth. 18.17 1 Cor. 5.4 5. 2 Cor. 3.13 14 2 Tim. 3.6 2. Who are to excommunicate even two sorts of men whereof the one pervert the sound doctrine of the truth b 1 Tim. 1.20 as did Hymeneus and Alexander the other be defiled with notorious wickednesse as that incestuous person at Corinth was c 1 Cor 5.1 The manner of proceeding in excommunication namely first by gentle admonition and that once or twice given d Tit. 3.10 Matth 13.15 with the spirit of meekenesse e Gal 6.1 even as a brother f 2 Thes 3 15. if the fault be not notoriously knowne and next by open reprehension g 1 Tim. 5.20 afterward by the publike sentence of the Church to put him from the company of the faithfull h 1 Cor 5.13 to deliver him unto Satan i Ibid. and to denounce him a Heathen and a Publican k Math. 18.16 if none admonitions will serue and the crime and persons be very offensive A man so cut off from the Congregation and excommunicated is of every godly professor to be auoyded l Rom 16 17. and not to be eaten withall m 1 Cor. 5 11. not to be companied withall n Ibid 8. nor to bee receiued into house o 2 Ioh. 10. This censure is had in great reverence and estimation among the faithfull seruants of God p Conf. Helv. 1 ar 19 2. c. 18 Bohem. c. 9.14 Gal. art 19.33 Belg artic 30. Saxon art 11.17 Aug. de abuse ar 7. Wittemb art 3 1. Suc. art 13. Errors and adversaries unto this truth 1. Adversaries unto this doctrine be they Who utterly condemne all censures Ecclesiasticall and so Excommunication saying how the wicked are not excommunicable so did the Paulicians a Pan. Diaco Heretikes holding other points of religion foundly for their priuate and singular opinions are to be excommunicate so the Pelagians b Prosper de ingratis Christians cleauing unto the foundation which is Christ are not by excommunication to be thrust out of the Church for any other errors or misdemeanors whatsoever Of which opinion be sundry Diuines of good regard c Wolf Mus cram p. 63. Iezler lib. de diutur lib. Euchâ—r â— 73 b. 2. Which allow the censure of excommunication so it be done Not as with vs it is by Commissaries Chancelers d Sold. of Bar. or Bishops e Assert polit an 1004. Bishops are to be obeyed neither when they cite nor when they excommunicate saith the Marpt Thes 46.82.83 but in every Parish f Demon. of dis c. 12. and that either By the whole Congregation g Hunt of the Fox E. 1. or by the Eldership and the whole Church h T.C. 1. rep p. 146. or by every Minister i Ans to M. Car. let p. 30. yea every member k Bar. disc p. 20. of the Church or finally if not by yet not without the consent of his Pastor who is to be excommunicate l Perit of the 100. 3. Which rightly vse not but abuse the censure of excommunication drawing the same forth Against what they list even against dead bodies dumbe Fishes Flyes and Vermine when they have annoyed them For this the Papists are famous or infamous rather The dead bodies of Wicliefe Bucer P. Fagius were excommunicated after they were dead and buried m Act. Mo. The Bishop of Canaglion Anno D. 1593. very Catholikely accused the mute Fishes n Mar. Gallo lib. 6. p. 502. S. Bernard denounced the sentence of excommunication against Flyes o Pet. de Natal in vita Ber. And against whom they please so the Apostolikes excommunicated all that were married onely for that they were married p Epiphan Diotrephes thrust the Brethren out of the Church q 3 Iohn 10. The Brownists excommunicate whole Cities and Churches the Papists excommunicate even Kings and Emperours Qveene Elizabeth of blessed memory was excommunicate by three Popes Pius Quintus Gregory the 13. and Sixtus Quintus The Puritanes mislike and find great fault that excommunication is not exercised against Kings and Princes r An. to M. Car. let p. 30. Barrow saith Å¿ T.C. rep 2. part that a Prince contemning the censures of the Church is to be disfcanchized out of the Church and delivered ouer vnto Satan Baâ— disc p. 14. Also for what things they list euen for May-games and Robin-hoods matters as sometimes it was denounced in Scotland by the new Presbytery Sâ—r of disci c. 25 p. 148. and for all crimes which by Gods Law deserue death and for all things that to Gods people be scandalous yea not onely for all matters criminall but also for the very suspition of auarice pride c Knox. order of Exâ—om in Scot. A. 2. 4. Lastly which fauour the right and true excommunication but exercise it not being bound thereunto 2. Proposition An excommunicate person truely repenting is to be receiued into the Church The proofe from Gods Word SVndry be the reasons and ends why excommunication is vsed as That a wicked liuer to the reproach of the Gospell be not suffered among the godly and Christian professors of true religion That many good men bee not evill spoken of for a few bâ—d That good and vertuous persons may not be infected through the continuall or much familiarity of the wicked For as Saint Paul saith a little leaven leaveneth the whole lumpe a 1 Cor. 5.6 And that he which hath falne through shame of the world may at the length learne to blaspheme no more b 1 Tim. 1.20 through repentance be saved c 1 Cor. 5.5 Among all other causes therefore of excommunication one is and not the least that the person excommunicate may not be condemned vtterly but returne unto the Lord by repentance and so be received againe into the visible Church as S. Paul willed the incestuous man should be d 1 Coâ— 27 â— The adversaries unto this truth Contrariwise the Montanists a D. Hiero. 2d Marc. l. 2. and the Nouatianâ— b D. Cyprian l. 4. epist 2. are of opinion that so many as after Baptisme doe fall into sinne be vtterly damned of God and therefore be not to find fauour at the Churches hands 34. Article Of the Traditions of the Church 1 It is not necessary that Traditions and Ceremonies be in all places one or vtterly like for at all times they haue bin diuers and changed according to the diuersity of countries times and mens manners so that nothing be ordained against Gods Word 2. Whosoeuer through his priuate iudgement willingly and purposely doth openly breake the Traditions and Ceremonies of the Church 3 which be not repugnant to the Word of God and be ordained and approued by common authority ought to bee rebuked openly that other may feare to doe the like as hee that offendeth
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
the day of Iudgement Pope Iohn the 23. denies the soules immortality k B. Jewel def fol 6 5. i Gerson ser 1. Pasch And some worldly prophane and devilish Atheists For Sixtus 4. builded a Male stewes l Acts Mon. Paul 3. received a monethly pension for 45000. whores at Rome m D. Sparke against Id. Albine p. 399. Leo the 10. made a Fable of the Gospel of Christ n Smeton contra Hamilt p. 104. Hence it proceeded that Rome hath bin called Babylon both by S. Augustine o De civit Dei lib. 18. and Hierome p Praes lib. de Sp. S. and by Pope Pius 5. was said Magis Gentilizare quà m Christianizare rather to Gentilize or to be a City of Heathens rather then of Christians q Chr. Franck. praef ad Paradox St. Bernard said how the Romans in his time were hatefull unto heaven and earth yea and hurtfull unto both wicked against God rash against holy things and seditious among themselves r De consid ad Eugen. Genebrard himselfe an Antichristian Romanist writeth that 50 Popes successively and within the space of 150 yeeres departed from the vertue of their Elders and shewed themselves Abjurers of Christianity and Apostataes rather then Catholike Bishops a Chron. lib. 4. p. 817. The Pope was proclaimed Antichrist at Rhemes by the Councell there under Hugh Capet b Arnolph in Conâ— Rhem. inter opera Bernardi Errors and adversaries unto this truth What the Papists are then it appeareth whose doctrine as hath beene shewne is that the Church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other Churches as Antioch Alexandria Constantinople c. have erred sed nunquam ecclesia Romana but the Church of Rome never yet erred c Stella in Luâ—a 9. fol. 430. Id constanter negamus saith Costerus the Iesuite wee constantly denie that Christ his Vicars and Peters successors the Bishops of Rome have either taught heresies or can propound errors d Eâ—chirid controvers c. 3. de summo Pontif. p. 136. God preserveth the truth of Christian Religion in the Apostolike Sea of Rome e Test Rhem. an Matth. 23 2 and it is not possible that the Church meaning the Church of Rome can erre or hath erred at any time in any point say the Rhemists f Ibid. an mar p. 164. 20. Article Of the authority of the Church 1 The Church hath power to decree Rites or Ceremonies 2 and authority in controversies of faith And yet it is not lawfull for the Church 3 to ordain any thing that is contrary to Gods Word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another Wherefore although 6 the Church be a witnes and a keeper of holy Writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeved for necessity of salvation The Propositions 1. The Church hath power to decree rites or ceremonies 2. The Church may not ordaine what rites or ceremonies she will 3. The Church hath authority to judge and determine in controversies of faith 4. The Church hath power to interpret and expound the Word of God 5. The Analogie of faith must be respected in the exposition of the Scripture 6. The Church is the witnesse and keeper of Gods written Word 7. The Church may not enforce any thing to be beleeved as necessary unto salvation that is either contrary or besides the Word of God 1. Proposition The Church hath power to decree rites or ceremonies The proofe from Gods Word THE Churches authority to decree rites or ceremonies is warranted in the Word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the Church men should not be covered a 1 Cor. 11.4 7 14 c. Women should keepe silence b 1 Cor. 14.34 and be covered c 1 Cor. 11.5 A knowne tongue understood of the common auditorie should be used d 1 Cor. 1.24 with other things e 1 Cor. 22.2 3 4. Next by the generall and binding commandement of God himselfe who at all times will have every thing in the Church to bee done unto edifying f 1 Cor. 14.26 honesty and by order g Ibid. v. 40. as being not the author of confusion but of peace h Ibid. v. 33. All Protestant Churches confesse the same i Confes Helv. 1. ar 13. 2. c. 22 23 24. Basil ar 10. Bohem. c. 15.17 Gal. ar 32. Belg. ar 32. Aug. ar 4.57.15 Saxon. ar 20. Suev c. 8.14 Wittemb c. 27.31 Errors and adversaries unto this truth This power being given by the supreme Authority unto the Church they doe greatly offend which doe condemne either generally all d R H. on Psal 122. or particularly some rites and ceremonies orderly and lawfully established of the former sort are e Such a one was that Scottish Minister which said unto the head of K. Iames how he would hold conformitie with his Majesties ordinances for matters of doctrine but for matters of ceremony they were to be left in Christian liberty unto every man This D. Barlow reporteth in the summe of the Confer p. 21. 1. The Family of Love who say of themselves how they are a free people a H N. Sp. land c. 31. ss 6. in bondage unto no creature nor to any created thing b Ibid. cap. 40. sect 7. they have no severall dissenting or variable religions or ceremoniesc. 2. The Brownists who teach that every Christian is to joyne himselfe unto that people among whom the Lords worship is free and not bound or withholden with any jurisdiction of this world 3. The Puritants whereof some would have all matters of ceremonies to be left in Christian liberty unto every man Others would have both temples to bee left without Service Sermons and Sacraments and Princes to â—e scarred with the feare of uproares and sedition and all because they would be freed from the obedience unto ceremonies not impious of themselves imposed by the Church the Father of these men was Illyricus of whom Melancton writeth f Ep. ad Pium. Lect. p. 455. Of the latter kinde be 1. The Family of Love againe who utterly dislike our Churches or Temples also our Liturgies and formes of serving our God and finally our designed times of meeting together for the worship of God Our Churches they blasphemously terme common houses and so we terme Brothel-houses or the stewes g H. N. Speland c. 5. l 5. Our Lyturgies and manner of serving of God they call foolishnesse of taken on services h Ibid. false seducing Gods services i H N exhor c. 15. sect 2 3. of no man to be ordained k Ib. cap. 16. sect 14. nor to be obeyed or used when they are established l
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.
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
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
〈◊〉 9. none of which the Familists doe use or allow of 38. Article Of Christian mens goods which are not common The riches and goods of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists do falsely boast Notwithstanding 2 every man ought of such things as he possesseth liberally to give almes to the poore according to his ability The Propositions 1. The riches and goods of Christians as touching the right title and possession of the same are not common 2. Every man is to give liberall almes to the poore of that which he possesseth according to his ability 1. Proposition The riches and goods of Christians as touching the title and possession of the same are not common The proofe from Gods Word AGainst community of goods and riches be all those places which are infinite of the holy Scripture that either condemne the unlawful getting keeping or desiring of riches which by Covetousnesse a If any one that is called a brother be a fornicator or covetous c. with such one eate not Covetousnesse let it not be once named among you as it becommeth Saints Eph. 5.3 Theevery b Let none of you suffer as a Theefe c. 1 Pet. 4.15 Extortion With a brother that is an extortioner eate not 1 Cor. 5.11 Neither theeves nor covetous persons nor Extortioners shall inherite the Kingdome of God 1 Cor. 6.10 and the like wicked meanes many doe attaine or doe commend liberality d It is a blessed thing to give rather then to receive Acts 10.35 yea and that thing ye do unto all the Brethren throughout all Macedonia 1 Thes 4.10 If a brother or a sister be naked and destitute of daily food c. notwithstanding ye give them not these things which are needfull to the body what helpeth it Iames 2.15 16. Frugality e If there be any that provideth not for his owne namely for them of his houshold he denieth the faith and is worse then an Infidell 1 Tim. 5.8 free and friendly lending f From him that would borrow of thee turne not away Matth. 5.42 And lend looking for nothing again Luke 6.35 honest labour g Let him that stole steale no more but rather let him labour c. that hee may have to give unto him that needeth Eph. 4.28 Wee warned you that if there were any which would not work that he should not eate 2 Thes 3.8 and lawfull vocations to live and thrive by h Ye know that these hands have ministred unto my necessities and to them that were with me Acts 20.34 We laboured day and night because we should not be chargeable unto any of you 1 Thes 2.9 wee tooke not bread of any man for nought 1 Thes 3.8 All which doe shew that Christians are to have goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches i Confess Helv. 3. c. 29. Gal. ar 40. Belg. ar 36. Aug. ar 16. Wittemb c. 21. The adversaries unto this truth Of another mind were the Esseis a Heyden des urbis Hierosolym l. 3. c. 3. the Manichies b D. Aug. de mor. eccles Cat. lib. 1. the Pelagians c Magdeb. eccles hist Gen. ◠fol. 586. the Apostolikes d D. Humfr. de Romanae curiae praxi p 39. exl Epiphan and Fratricellians e W. Tho. desc of Italy p. 59. and are the Anabaptists f Sleidan com lib. 6. and Family of Love g Display H. 3 b. Among the Familists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednesse or privatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any private use to himselfe from the restward but what is there is free and is also left free in his upright forme h H. N. Spir. laud. c. 35. sect 34. 1. Proposition Every man is to give liberall Almes to the poore of that which he possesseth according to his ability The proofe from Gods Word VNto liberality towards the poore according to our ability we are in the holy Scriptures provoked 1. By the commandements from God by his servants the Prophets a Deut. 15.11 Prov. 5.15 16. Eccles 11.1 2. by his Sonne our Saviour b Matth. 5.42 c. 6.2 3 c. Luk. 9.30 c. and by his Apostles c Rom. 12.13 1 Cor. 1.62 2. By sweet promises of ample blessings d Eccles 11.1 The liberall person shall have plenty and he that watereth shall also have raine Prov. 11.24 Hee that stoppeth his eare at the crying of the poore he shall cry and not be heard Prov. 1.13 3. By threatnings of punishments to the covetous and stony-hearted He that giveth unto the poore shall not lack but he that hideth his eyes shall have many curses Prov. 28.27 4. By the examples of the best men viz. the Apostles and Primitive Church f Acts 11.19 20. Rom. 15.15 1 Cor. 8.1 2 3 c. 2. Cor. 6.2 c. So the Churches g Conf. Helv. 2 c. 2. 3. 28 29. Sax. ar 21. Wittemb c. 18. The adversaries unto this truth Of strange minds therefore and impious are First the Anabaptists which would have no man either to give or receive For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receive or wealthy to minister any almes a Bale myst of Iniq. p 53. Secondly the hypocriticall sectaries who are bountifull only to those which side with them Such were first the Publicans in our Saviour his dayes b Mar. ◠46.47 and after them the Manichies who would minister neither bread nor water unto any hungry and pyning begger unlesse he weare a Manichean c Homini mendico esurienti nisi Manichaeus sit panem aut aquam nō porrigunt Manic D Aug. de Mor. Manc l. 2. And such are the Family of Love who say they are not bound to give almes but to their owne sect and if they doe they give the same to the devill d Dispi H. 7. b. 39. Article Of a Christian mans oath As we confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that 2 Christian Religion doth not prohibit but that a man may sweare when the Magistrate requireth in a cause of faith and charity so it be done according to the Prophets teaching in justice judgement and truth The Propositions 1. We may not sweare vainely and rashly 2. A lawfull oath may be given and taken according to the Word of God in justice judgement and truth 1. Proposition Wee may not sweare vainely and rashly The proofe from Gods Word THE better to avoid vaine and rash oathes and swearing it is good to have in remembrance