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
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
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
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
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
have it established and Presbyteries in euery parish to be aduanced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned The Brâ—renue and continue their base conceits of the publike Art of our religion in comparison of their new Gospell and all-seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shew vs the whole counsell of God And yet these faithfull Brethren either through forgetfulnesse or frailty or which I rather think forced thereunto by the power of truth doe plainely confesse that those very decrees of our Bishops and Articles of the Conuocation-house euen that little little part of the Gospell which the said Bishops and Martyrs brought to light and hath enlightned the whole Realme containeth the very fundamentall points of Christianitie Whereof I still gather that had their newly reuealed tearmed learned Discourses Doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore hearts with the desire thereof brandished and set out never bin divulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessity is this so impertinent vnneedfull the other 18. Octogesimus octavus mirabilis annus it was prophesied to be a wonderfull yeere long afore it came and wil neuer be forgotten now it is past An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes and writings Among the things for which the yeere 88. is famous one and not of least regard is that afore it expired these bookes of the Brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erronious tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Whereby so much as in that blessed Queene whose name with eternall honour shall be recorded these new fancies of the brethren were hissed and exploded out of this Christian kingdom and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that Peerelesse prince more strongly ratified and commended to her awefull and good subiects then afore 19. The zeale of learned and godly men hereupon was inflamed and their courage so increased as whereas afore this time but one or two or a very few the first whereof was your L. immediate Predecessor Most learned and worthy men set themselues against the Br. and the Presbyterian discipline whose memory be alway honourable among the Saints did encounter the Brethren and oppugned their fancies now an army of most valourous and resolute Champions and Challengers rose vp which then and piuers yeeres ensuing among whom as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince State put the new Doctors to the foile profligated the Elders set vpon the Presbytery and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethren wanted in strength and learning they had in wilynesse A Stratagem of the Br. though they lost much one way in the generall maine point of their discipline yet recouered they not a little aduantage another way by an odde and new deuice of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbyterie and new Discipline even at that very instant the Brethren knowing themselves too weake either to overthrow our holds and that which we hold Ann. 1595. or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gave out were impregnable suffering us to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odde corner and after a new fashion which we little thought of such was the cunning set upon us afresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselves to make them compleate their Sabbath speculations and Presbyterian that is more then either Kingly or Popely directions for the observation of the Lords Day This Stratagem of theirs was not observed then neither I feare me is regarded as it should be yet and yet did and since hath and doubtlesse in time to come if it be not timely seene unto with unsound opinions and paradoxes will so poyson many as the whole Church and Common-weale wil find the danger and inconvenience of them so plausibie are they to men either popularly religious or preposterously and injudiciously zealous Certain fruits and effects of the Sabb. doctrine published by consent of the Brethren 21. In this their sally as I said before they set not upon the Bishops their calling their Chancelors c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subvert but which are of great all and almost of the same antiquitie with Bishops divers of them and I had almost said as necessarie they ruinate and at one blow beate downe all times and daies by just authoritie destined to religious and holy uses besides the Lords Day saying plainly and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those uses but onely the Lords Day They build not Presbyteries expressedly though under hand if it be well marked they doe erect them in their exercises of the Sabbath but they set up a new Idol their Saint Sabbath earst in the dayes of Popish blindnesse S. Sunday in the midst and minds of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnesse liberty prophanenesse on the Holy dayes which is readily and greedily apprehended of all sorts of people euery where especially of their fauorites to the high dishonour of God decay of our deuotion hinderance of Christian knowledge and wisdome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enemies
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
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
Coster Iâ—sâ— enchirid controvers c. 11. d. S. Ciuc pâ—g 3â—8 c. Of power and vertue to heale sick and sore Of holinesse to blesse us and keepe us from evill From foule fiend to fend us and save us from devill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth give And surely so will we so long as we live Though thou saist Idolatry and vilde superstition Yet we know it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For up shall the Crosse goe and you shall downe Of this Crosse I spâ—ake and meant and of none other when I number it among things meerely impi us and unlawfull And therefore have I not a little wondred at those my Brethren which draw these words of mine in this section unto the Crosse used in our Church at Baptisme h A brid of the Lancolne miâ—ist Apol. unto King Iames aâ— 1605. p. 30. which I never thought not take to be either papisticall or impious because none adoration not so much as civill much lesse divine is given thereunto either by our Church in generall or of any minister or member thereof in particular If they have no other Patrons for their not using or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my judgement and practice I doe allow thereof This their perverting of my words contrary to their sense and my meaning telleth mee that other mens words and names are but too much abused by them in that book to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying It hath pleased our most mercifull Lord Saviour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be used whereof Some God his most excellent Majestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration withall zeale and religion to bee observed Others be ordained by the authority of each provinciall or nationall Church and that partly for comelinesse that is to say that by these helps the people of God the better may be inflamed with a godly zeale and that sobernesse and gravity may appeare in the well handling of Ecclesiasticall matters and partly for order sake even that Governours may have rules and directions how to governe by Auditors and inferiours may know how to prepare and behave themselves in sacred assemblies and a joyfull peace may be continued by the well ordering of Church affaires We have already proved a In this art Prop. 1. that these latter sort of ceremonies may be made and changed augmented or diminished as fit oportunity and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours b Confes Helv. 2. c. 27. Bohe. c. 15. Gal. ar 12. Bel ar 32. Au. de abu ar 7. Wit ar 35. Suc. c. 14. Adversaries unto this truth This manifesteth to the world the intolerable arrogancie of the Romish Church which dare take upon her to alter and apply to wrong uses the very Sacraments instituted even by Christ himselfe a See ar 25. pr. 20. and to prescribe ceremonies and rites not to some particular but to all Churches in all times and places b Trid. Conc. ses 7. c. 13. It sheweth also the boldnesse of our home-adversaries the Puritane-dominicans which say that the Church nor no man can take away the liberty of working six daies in the week from men and drive them to a necessary rest of the body upon any saving the seventh c T. C. 1. rep p. 120. Againe say these men the Church have none authority ordinarily and perpetually to sanctifie any day but the seventh day which the Lord hath sanctified d D. B. doct of Seb. 1. B.p. 31. nor to set up any day like to the Sabbath day e Ibid. p. 47. The latter sort what in them is quench the peoples devotion and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes and ordained by the lawfull authority of the Church 35. Article Of Homilies The second book of Homilies the severall titles wherof wee have joyned under this Article doth containe a godly and wholesome doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore wee judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the people Of the names of the Homilies 1. Of the right use of the Church 2. Against perill of Idolatry 3. Of the repairing and keeping cleane of Churches 4. Of good works first of Fasting 5. Against Gluttony and Drunkennesse 6. Against excesse of apparell 7. Of Prayer 8. Of the place and time of Prayer 9. The Common Prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reverend estimation of Gods Word 11. Of Almes-doing 12. Of the Nativitie of Christ 13. Of the Passion of Christ 14. Of the Resurrection of Christ 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16. Of the gifts of the holy Ghost 17. For the Rogation dayes 18. Of the state of Matrimony 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessary but whether Homilies or any Apocrypha writings at all may bee read in the open Church and before the congregation which I thinke they may and prove it thus Great is the excellency great also the utility of Gods Word preached Therefore saith Saint Paul None can beleeve without a Preacher a Rom. 10. and Woe is mee if I Preach not the Gospell b 1 Tim. 4.16 Howbeit the manner of preaching is not alwaies one and the same For the Apostles were to teach as well by the pen as by the voice c D. Whitak cont Belg. con 1 q. 6. p. 335. Paul did preach the Gospell by writing d D. Fulke against the Rhem. an Rom. 1.15 wee owe in a manner evermore to the bonds of Paul for his books than to his liberty for preaching e Pauli vinculis plura pene quâ—m libertati deâ—emus Bâ—z epi. ded Olâ—viâ—n com in â—pi ad Galar Calvins writings will edifie all men continually in the time to come f The Ministers of Genevas epist before Calv. on Deuteron Protestants books are witnesses of sound doctrine and sincere Christianity
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