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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	prayer_n	rite_n	1,828	5	9.9653	5	false

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

cloake their inueterate and rooted pertinacie howe the purpose if not doctrine of our Church is of late altered from that it was And therefore though they can be wel content to allowe of the old doctrine and auncient intention yet vnto the old doctrine and newe Intention of our Church they cannot subscribe might they either gaine much or loose whatsoeuer they haue thereby Besides this newe Intendement contrarie to the old purpose if not doctrine of our Church is become nowe the maine principall obstacle why they cannot subscribe vnto the booke of Cōmon prayer booke of Ordination as earst they some of them foure times haue done when aswell the Intention as Doctrine of our Church was pure and holy Lastly they seeme not obscurely to intimate vnto the State that were they sure or might bee assured that the purpose of our Church were the same which it was neither varied from the doctrine they would be prest and as readie euen foure if not fortie times moe to subscribe vnto the fore mentioned bookes of Common prayer and of Ordination as afore times they did when they were out of doubt the Intention of our Church was correspondent to her Doctrine that it was sound good I haue foure times subscribed saith a Brother to the booke of Common prayer with limitation reference of all things therein contained not vnto the purpose only or doctrine only but vnto the purpose 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 consciēce had subscribed foure times His reasō is Because the purpose if not doctrine of our Church to which hee referred his subscriptiō appeareth to him by the late Canons booke of cōference some speeches of men in great place others to be varied somewhat from that which he before not without reason tooke it to be 35. The purpose of our Church is best knowne by the Doctrine which shee 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 publique Doctrine doth minister and other Doctrine then in the sayd 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 Intention of our Church still one the same If then her purpose be knowne by her Doctrine and Articles and their true sense by their very words needes must the purpose of our Church be the same because her Doctrine and Articles for number words sillables and letters euery way be the very same And so our Churches intention in her publique Doctrine and Articles reuealed being good at the first it is to still For her purpose continuing one the same cannot be ill at the last which was good and so beleeued and acknowledged euen by the Brothers subscription at the first or good in good Queene Elizabeths and ill in illustrious King Iames his daies 36. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely then cast we our eies vpon the Propositions which she publiquely maintaineth and if wee find them the same which euer they haue beene then neede wee not doubt the Brethren themselues being Iudges but the Articles againe their sense the Doctrine purpose and Intention of the Church of England the Propositions interpreting as it were the said Articles is the very same it euer was Now that the Propositions pregnantly and rightly gathered and arising from the articles be the same for substance vnaltered though vpon good considerations some fewe be added to the former and all of them approoued for true and Christian by the lawfull and publike allowance of our Church the booke here ensuing plainly wil 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 bookes then of common prayer and of ordination too cōsidered 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 approoued and the said brethren with as good conscience nowe againe and afresh may subscribe vnto all the Articles euen concerning the Booke of common praier and of ordination aswell as of the Kings supremacie and of Religion as afore often and alwaies they did 37. Fot 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 Twentie yea 22 yeares agoe voluntarily of mine owne accord and altogether vnconstrained I published my subscription vnto them my Faith is not either shaken or altered but what it then was it still is yeares haue made those haires of mine gray which weare not and time much reading and experience in theologicall conflicts and combates haue bettered a great deale but not altered one whit my iudgement I thanke God Nothing haue I denied nothing gainesaid which afore I deliuered Thē Propositiōs are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious freinds of mine requesting it at mine hands and for the benefit both of the common and vnlearned of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all adversaries and errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any article or particle of truth of our religion as my approbation of that truth which in our Church by wholesome Statutes and ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe and his opinions vulgarly in writing or in print against our doctrine but his heresie fancie or phrensie may here be seene against one propositiō or other The Sects and Sect masters adversaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundres 38. This and whatsoeuer els here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present vnto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely nowe liuing but our successors also and posteritie shall haue cause in all ages while the world shall continue to magnifie almightie God for the

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

time of Edward the sixt and therefore wee iudge them to be read in Churches by the ministers diligently and distinctly that they may bee vnderstood of the people Of the names of the Homilies 1. Of the right vse of the Church 2. against perill of Idolatrie 3. Of the repairing and keeping cleane of Churches 4. Of good workes first of Fasting 5. Against Gluttonie and drunkenes 6. Against excesse of apparell 7. Of prayer 8. Of the place and time of prayer 9. That common prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reuerend estimation of Gods word 11. Of Almes doing 12. Of the Natiuitie of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiuing of the Sacrament of the Bodie and Blood of Christ. 16. Of the gifts of the holy Ghost 17. For the Rogation daies 18. Of the state of Matrimonie 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 necessarie but whether Homilies or any Apocrypha wrightings at all may be read in the open Church and before the congregation which I thinke they may and prooue thus Great is the excellencie great also the vtility of Gods word preached Therefore saith S. Paul None can beleeue without a preacher and Woe is mee if I preach not the Gospell Howbeit the manner of preaching is not alwaies one the same For the Apostles were to teach as well by the penne as by the liuely voice Paul did preach the Gospell by writing wee owe in a manner more to the bonds of Paul for his bookes than to his libertie for preaching Calvins writings will edifie all men continually in the time to come Protestants bookes are witnesses of sound doctrine and sincere Christianitie For my part I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith and so vnto saluation but especially for the written labours of holy and learned men whose doings in all ages not onely haue bin approoued but also vsed and read many of them in the most sacred assemblies So In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians the Epistle of Clemens vnto the Corinthians Hermes his pastor and the Homilies of the Fathers In the reformed Churches in Flanders and France read are M. Calvins sermons vpon Iob and in the Italian French Dutch and Scottish churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation The Errors and adversaries vnto this truth Deceiued then and out of the way of truth are they which of Preaching by the mouth conceiue either too basely or too highly too basely as doe the anabaptists and Familie of Loue they affirming there ought to be no preaching at all and that Preachers are not sent of God neither doe preach Gods word but the dead letter of the Scripture these with the said Anabaptists tearming them letter Doctors preaching the letter and imagination of their owne knowledge but not the word of the liuing God Too highly as doe the Puritanes of all sorts For say they Except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing vpon a stage and worse too Without Preaching of the word viz. by the liuely voice of a minister and without the booke the Sabboth cannot be hallowed either of a minister or people in the least measure which the Lord requireth of vs Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire Of the latter be the Brownists Disciplinatians and Sabbatarians The Brownists doe say that No Apocrypha must be brought into the Christian assemblies so the disciplinarians Ministers ought not to read openly in the congregation any writings but onely the Canonicall scriptures they complaine that humane writings are brought into the church they crie out Remooue Homilies and they supplicate vnto K. Iames that the Canonicall scriptures onely may be read in the Church And so but much more bitterly and erroneously the Sabbatarians we damne our selues say they if wee goe not from those ministers and Churches where the Scriptures and Homilies onely be read and seeke not vnto the prophets when and so often as wee haue them not at home 36. Article Of consecration of Bishops and ministers The booke of Consecration 1 of Archbishops and Bishops and ordering of priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authoritie of Parliament doth containe all th●ngs necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or vngodly And therefore 2 whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the aforesaid K. Edward vnto this time or hereafter shall be consecrated or ordered according to the same rites we decree all such to be rightly and orderly and lawfully consecrated ordered The Propositions 1. It is agreeable to the word of God and practise of the primitiue church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers 2. Whosoeuer be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreable to the word of God and practise of the 〈◊〉 church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers The proofe from Gods word ALbeit the tearmes and titles of Archbishops wee finde not yet the superioritie which they enioy and authoritie which Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall ministers is grounded vpon the word of God For we finde that In the Apostles daies howe themselues both were in dignitie aboue the euangelists and the 70. disciples and for authoritie both in and ouer the Church as twelue Patriarches saith Beza and also established an ecclesiasticall Hierarchie Hence came it that Bishop was of Ierusalem Iames

of his ill willers his power was but small his place high but himselfe made lowe through some disgraces by his potent aduersaries which hee meekely and patiently endured till his dying day 9. During the time of this mans troubles among other two things especially deserue obseruation One is the flocking of Iesuits into the kingdome who afore them neuer came among vs the other is the insolencie and boldnes of our homefaction The Iesuits indicted Councels summoned Synodes enacted and reversed orders and exercised Papal iurisdiction among vs wee not weeting 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 Baptise nor celebrate the L. Supper nor Marrie 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 Iesuiticall proceedings or the Iesuits with their practises they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected ministers exacted Subscriptions and executed the censures of suspension and excommunication where they thought good The Iesuits had for their prouinciall first Roberr Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeare 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the same yeare And the Brethren had their I know not what cheife 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 boldnes 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 owne appointing among other things as I finde decreed that if Subscription vnto 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 diuersitie and disagreement soeuer was about other matters yet abode ther stil a blessed Vnitie among vs touching the foundation of Christiā religiō And this was in 25. yeare of Q· Elizabeth 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 and 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 Canterburie No sooner was he confirmed in his office but obseruing both the open and intolerable contempt in many places of all Church orders by authoritie prescribed and hearing both of many secret conuenticles vnlawfull 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 foreseeing the dangers and troubles likely to ensue for which hee should giue an account if in time hee sought not meanes to preuent them hee thought it his bounden dutie for the preseruation of vnitie and puritie in religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister eclesiastical hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by Subscription should testifie his consent both vnto the points of religion in the Conuocatiō an 62. approued and likewise vnto other Articles necessary for concord sake of all and euery man minister especially to be acknowledged and accordingly by due course of Law called then therevnto Which was done the very first yeare of his removeall and of her maiestie the 26. This of the brethren was tearmed the woefull yeare of subscription but that they should so doe there was no cause vnlesse they are greiued that factious spirits and malecōtēted Ministers and Preachers were discouered and their erroneous schismaticall opinions brought into light And surely neuer was their subscription hitherto by authoritie vrged in this land but diuers newe fancies held yet for truthes not to be 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 yeares 71 and 72. when subscription first was required the whole land will witnesse that manie and sundrie bookes aswell in Latine as English then and afterward flewe abroad In which wee read howe then and in those daies 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 litle and had a glimpse of the truth but ouersaw many things which in these daies 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 iniquitie 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 wee ought to afford them in defense of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergie and ratified by the Prince and Parliament in comparison of these things nowe reuealed and newly come to light are but Childish and toies 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 heere stayed there words had bin able without the more grace of God to haue mooued the Parliament all the people of this land as they haue preuailed but too much alreadie with their too credulous fauorites to thinke our Church for all the reformation wrought and Vniformitie in doctrine established to be much awrie and farre from the truth it should professe But setting downe as they haue donne and publishing both what the truth is which nowe breaketh out and offereth it selfe by their ministerie to the viewe of the whole world which afore did but peepe out at the Screene and what the things be which theie of meane gifts doe see and our Fathers the Martirs Bishops and Preachers both in King Edwards daies and afterwards knowne and acknowledged to be men of excellent parts either did not

wherby the doctrine in this land allowed publiquely graced imbraced of all sorts at his entrance into the Realme hath been not only acknowledged to bee agreeable to Gods word sincere and the very same which both his Highnes 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 peremptorie words and speeches cut off The yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded then the yeare 604. is memorable and will be for seconding the same neither gotte the Clergie in those daies 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. Whereby no person shall hereafter be 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 in any Cathedrall or Collegiat Church Cittie or Market towne Parish Church Chappell or in any other place in this realme except c. and except hee shall first Subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licensed to preach Read Lecture or Catechize comming to reside in any Diocesse shall be permitted there to preach read 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 schole or in priuate house except he shall first subscribe to the first and third Articles simply c. Neither shall any man be admitted a Chancellar Commissarie or officiall to exercise any ecclesiasticall iurisdiction except c. and shal Subscribe to the Articles of Religion agreed vpon in the Conuocation in the yeare 1562 c. And likewise all Chancellours Commissaries Registers and all other that doe nowe possesse or execute any places of ecclesiasticall iurisdiction or seruice shall before Christmas next in the presence of the Archbishop or Bishop or in open Court vnder whome or where they execute their offices take the same Oathes and Subscribe as before is said or vpon refusall so to doe shall be suspended from the execution of their Offices vntill they shall take the said Oathes and Subscribe as afore said 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeede as exceeding necessary both for the retaine of peace in the Church and preuenting of newe doctrine curious speculations and offenses which otherwise daily would spring vp and intolerably encrease calleth for Subscription in testimonie of mens cordiall consent vnto the receiued 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 fewe in publike office as our neighbours haue done Againe hee requireth Subscription but not of ciuill magistrates not of the Commons as else-where some doe not of euery man yea of womē aswel as of men as did the persecuted Church at Frankeford in Q. Maries daies not of Noble Gentlemen and Courtiers as in Scotland was exacted in our Kings minoritie but onely of ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such and so doe the reformed Churches in France and Germanie at this very day Last of all his Maiestie calleth for Subscription vnto Articles of religion but they are not either Articles of his owne lately deuised or the old newely turkened but the verie Articles agreed vpon by the Archbishopes and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeare of our Lord God 1562 and vnto none other euen the same Articles for number thirtie nine no moe no fewer and for words sillables and letters the verie same vnaugmented vndiminished vnaltered 29. And beeing the same the whole world is to knowe that the Church of England is not in religion changed or variable like the Moone nor affecteth noueltie or newe lessons but holdeth stedfastly and 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 againe may see that we are stil at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of cheifest importance fundamentall points of religion though our adversaries the Papists would faine beate the contrarie into the common peoples heads And being the same there is nowe as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie established which at the King his 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 shall find the Antichristian Church of Rome too the same which for the same doctrine and for none other cause prosecuteth all Christian churches but ours of England especially with sworde fire and powder in most hostile yea and hellish manner the effect of whose hatred against vs as we haue often seene so especially had wee felt the same the next yeare after our Kings ratification of these Articles had not our euer mercifull God most miraculouslie detected both the Treason and Traitors For which his fauours his holy Name be glorified of vs and our posteritie throughout all generations 30. So our Church is the same But be the Brethren the faithfull and godly Brethren too the same nowe which they haue also beene If they bee then will they not denie which an 72. they writ that We hold the substance of religion with them nor which an 602. they published is afore remembred that the true Faith by which we may be saued and the true doctrine of the Sacraments the pure worship of God be truly taught and that by publike authoritie and retained in the booke of Articles And in this Confession I pray God they may constantly perseuere Howebeit euen these men which in a

same doe all reformed Churches beleeue and confesse The Errors and adversaries vnto this truth The premises doe make Against the Tretheites which affirme the holy Ghost to be inferior vnto the Father Against the Arrians who said the holy Ghost was inferior to the Sonne Against the Macedonian heretikes who held the holy Ghost to be but a minister and seruant of the Father and the Sonne yet of more excellent maiestie and dignitie then the Angels Against many erroneous spirits which deliuer the holy Ghost to be nothing els but The motion of God in his creatures as did the Samosatenians A bare power and efficacie of God working by a secret inspiration as the Turkes and certaine English Sadduces doe imagine The Inheritance allotted to the faithfull and the beeing or vertuous estate of Christ as dreameth H.N. The affection of charitie or Loue within vs an error of Petrus Lombardus Gods loue fauour and vertue whereby he worketh in his children so thought Ochinus and Seruetus 3. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods word The proceeding of the holy Ghost from the Father and the Sonne we gather from the holy scripture which teacheth how The Father sendeth the comforter which is the holy Ghost in the name of the Sonne and the sonne sendeth the comforter the spirit of truth from the Father he proceedeth of the Father and is sent of the Sonne So with vs say the auncient Fathers and Christians He proceedeth from the Father and the Sonne The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one sonne not three sonnes one holy Ghost not three holy Ghostes which is the faith of the moderne christians Errors and aduersaries vnto this truth This discouereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe That the holy Ghost proceedeth from the Father but not from the sonne as at this day the Graecians the Russians the Moscouites maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an error of Peter Lombard vncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiencie of the holy Scripture for saluation Holy Scripture 1 containeth all things necessarie for saluation so that whatsoeuer is not read therein nor may be prooued thereby is not to be required of any man that it should be beleeued as an article of the Faith or be thought requisite necessary to saluation 2 In the name of the holy Scripture we doe vnderstand those Canonicall bookes of the old and newe testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Iosue Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Eccles. or the Preacher Canticles or song of Salomon 4. Prophets the greater 12Prophets the lesse 3 And the other bookes as Hierome saith the Church doth read for example of life and instruction of manners but yet doth it not applie them to stablish any doctrine Such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Booke of Hester The Booke of wisedome Iesus the sonne of Sirach Baruch the Prophet Song of the 3. children The story of Susanna Of Bel and the Dragon The praier of Manasses The 1. Booke of Macchabes The 2. Booke of Macchabes 4 All the bookes of the newe Testament as they are commonly receiued we doe receiue and accompt them for Canonicall The propositions 1. The sacred Scripture conteineth all things necessarie to be knowen and beleeued for the saluation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3. The 3. 4. bookes of Esdras the booke of Tobias c. are apocryphal 4. Of the newe Testament all the bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeued for the saluation of man The proofe from Gods word THe holy Scriptures to be sufficient to instruct vs in all things necessary to be knowen and beleeued for mans saluation the word of God teacheth Ye shall put nothing vnto the word which I command you saith the Lord neither shall yee take ought therefrom Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therfrom Thou shalt not turne away from it to the right hand nor to the left that thou maist prosper whither soeuer thou goest Euery word of God is pure c. Put nothing vnto his words least he reprooue thee and thou be found a liar These things are written that ye might beleeue c. and that in beleeuing yee might haue life through his Name The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute beeing made perfect vnto all good workes If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of this booke God shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke Hereunto Gods people both alwaies haue and at this present doe subscribe The Errors and adversaries vnto this truth Therefore adversaries be wee to all adversaries to this truth especially To such as scorne and contemptuously reiect the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures and Pope Leo the tenth who tearmed the holy Gospel A fable of Christ and doe the prophane Atheists Also to such as debase the credite and estimation of the holy Scriptures as Dauid George did and both doe the papists who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation and the Anabaptists which deeme not the holy Bible to be the word of God with the Familie of Loue in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture learned Also to them which with Gods word doe equall their owne doctrines

Iniunctions precepts and Traditions as doe the Papists For of their doctrine say the Rhemists whatsoeuer the lawfull Apostles Pastors or Preists of Gods church preach in the vnitie of the same Church meaning the newe church of Rome is to be taken for Gods owne word To the same purpose but more blasphemously Stapletō As the Iewes were to beleeue Christ so are wee simply in euery thing to beleeue the church of Rome whether it teacheth truth or errors Whatsoeuer by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospell saith Abbat Trithemius of Popish precepts and our English Rhemists He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth ecclesiasticall traditions deserueth to be throwne out of the church among the Heathen as well as he which refuseth the Gospell saith Didacus Stella and the counsell of Trent with like affection of godlines and reuerence embrace wee and worship the bookes of the old and new Testament and ecclesiasticall Traditions saith the Counsell The like opinion haue the Moscovites of Traditions To them finally are we adversarie which aboue the Scriptures doe preferre their owne 1 inuentions as did the Philosophers whereof one said of Moses That good man maketh a trimme discourse but prooueth nothing and the Graecians to whome the Gospell is foolishnes 2 and imaginations as did the Manichies David George and doe the Turkes and Familie of Loue 3 or Traditions as doe the Papists who more cruelly doe punish the violators of their owne Traditions and ordinances then they doe the breakers of Gods commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Mac●hiauell doth and his schollers 2. Proposition All the bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those aboue mentioned are Canonicall it hath bin graunted by the best learned and most godly of long time And as all reformed churches in the world are of the same iudgement with vs so in their publike Confessions some haue so accounted and iudged of them as we doe Adversaries to this truth Therefore to speake first of the canonicall bookes of the old Testament much haue they offended which either reiected all or allowed but some of the bookes of the old testament of the former sort were the Seuerians Basilides Carpocrates and the Manichies are the Catabaptistes of the latter were sundrie whereof Some receiued no moe but onely the fiue bookes of Moses as the Sadduceis Some of all the bookes in the old testament reiect the workes of Moses and namely his foure last bookes as the Moscovites Some embraced the Law onely and the Prophets as the Samarites Some esteemed neither the Law nor the Prophets as the Appelleans Some had in contempt the booke of the Canticles as Sebastian Castello And some the booke of Iob as the Anabaptists 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That diuers and namely these bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so iudge of them did the auncient councel at Laodicea and doe the Churches reformed and name-in France and Belgia c. Aduersaries vnto this truth So that they are to be held and taken heede of as Seducers which vpon the Church would thrust either other mens workes and deuises not comprised in the Bible as would Some the new Prophets Barrobas and Barrolf of Basilides the heretike Some the manifestations of Marcion the heretike Some the mysteries of Manichie the heritike Others Esaias Ascensorium of Hierax the heretike Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus The Canons of the Apostles others Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Reuelation of S. Paul Peter Steven Thomas Others the bookes of the Anabaptists of H.N. with Popish Legendes and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall 4. Proposition Of the newe Testament all bookes are Canonicall Although some of the auncient Fathers and Doctors accepted not all the bookes contained within the volume of the newe Testament for Canonicall yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world for the very word of God as they are at this day almost in all places where the Gospel is preached and professed Howbeit we iudge them Canonicall not so much because learned and godly men in the Church so haue and doe receiue and allowe of them as for that the holy Spirit in our hearts doth testifie that they are from God They carrie a sacred and diuine authoritie with them and they doe also agree in all pointes with the other bookes of God in the old Testament Errors adversaries vnto this truth Therefore in admitting all and euery of these bookes acknowledging them to be Canonicall we demonstrate our selues to be against Such as reiected all the newe Testament as did the Iewes our Matthew Hamant Such as allowed part but not the whole new Testament and these were of diuers sorts whereof Some allowed of the Euangelists onely Matthew as the Cerdonites and Ebionites others onely Luk as the Marcionites others onely Iohn as the Valentinians Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes reiected the said Actes as the Manichies and the Seuerites Some of S. Pauls epistles tooke the epistles vnto Timothie and Titus onely to be Canonical as Marcion the heretike Some as Apocryphal refused the epistle vnto Philemon others the epistle vnto the Hebrewes the epistle of S. Iames as Althemerus others the first and second epistles of Iohn with the epistle of Iude as Wigandus others the epistle vnto the Hebrewes of Iames the two last of Iohn and of Iude as Cardinall Caietane Some reiected the booke of S. Iohns reuelations or the Apocalypse as Heshusius we are also against them which allowed neither the whole newe Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospell after Luke and in the epistles which concernd either the diuinitie or humanitie of our Sauiour Christ And lastly are wee against them which receiue the whole new Testament but deface and put out such textes as mislike them as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in

Neuserus and Siluanus beleeued by Mahomet and therefore he reuolted from Christianitie vnto Turcisme Others confesse that wee are saued by the name of Christ but either not by the right and true Christ for they said themselues and euery of themselues were Christ as in old time did Saturninus Manes Desider Burdegal and Eudo de Stella and of late yeares at Basil Dauid George and in England first one Iohn Moore and afterward William Hacket the former was whipt for the same at Bethlehem in the second of Queene Elizabeth the other hanged and quartered in Cheapside An. 1591. Or by the true Christ but either distinguish betweene Iesus and Christ saying Iesus was one man and Christ another as did the Marcionites Or say there be two Christs one reuealed alreadie in the daies of Tiberius the Emperour who came for the saluation of the Gentiles another yet to come for the redemption of the Iewes so thought the same Marcionites Nestorius held also there were two Christs whereof one was very God the other very man borne of a woman Or publish how none were saued by the true Christ til the 15. yeare of the foresaid Tiberius an heresie of Manes and his companie Others besides as the Familie of Loue vnderstand all things written of Christ allegorically and not according to the letter of Gods word For they teach that whatsoeuer is written of Christ must in vs and with us be fulfilled Others haue thought yea haue spoken blasphemously of the constant and holy Martyrs who for the name of Christ gaue their liues in England in the raigne of Queene Mary some saying They were stark fooles as did Christophet Vitel a chiefe Elder in the Familie of Loue others as Westphalus and Marbachius that they were the Diuels martyrs 19. Article Of the Church 1 The visible Church of Christ 2 is a congregation 3 of faithfull men in the which 5 the pure word of God is preached and the Sacraments be duly ministred according to Christs ordinance in all those things that of necessitie are requisite to the same As 6 the Church of Ierusalem Alexandria and Antioch hath erred so also 7 the Church of Rome hath erred not onely in their liuing and manner of ceremonies but also in matters of Faith The Propositions 1. There is a Church of Christ not onely inuisible but also visible 2. There is but one Church 3. The visible Church is a Catholike church 4. The word of God was and for time is before the Church 5. The markes and tokens of the visible Church are the due and true administration of the word and Sacraments 6. The visible Church may and from time to time hath erred both in doctrine and conuersation 7. The Church of Rome most shamefully hath erred in life ceremonies and matters of faith 1. Proposition There is a Church of Christ both inuisible and visible The proofe from Gods word A true saying is it the Lord and he onely knoweth who are his For to man the Church of Christ is partly inuisible and visible partly The inuisible are all the Elect who be or shall be either in heauen triumphing or on earth fighting against the flesh the world and the Deuill These as members of the Church are said to be inuisible not because the men be not seene but for that their faith and conscience to Godward is not perfectly knowne vnto vs. The members of the visible Church are some of them for God and some against God all of them notwithstanding deemed parts of the Church and accōnted faithfull so long as they make no manifest and open rebellion against the Gospell of Christ. And all this wee gather from the holy Scripture where mention is made of the Church inuisible and triumphing Rev. 2.26.28 3.5.12 7 14.55 inuisible and militant in the epistles of S. Paul Peter and booke of S. Iohns reuelations also of the Church visible and mixed with good and bad by the parable of the sower of the Marriage and of the Virgins as also by the saying of our Sauiour Christ and of S. Paul The Churches beare witnes hereunto The Errors and adversaries vnto this truth This truth hath many adversaries whereof Some renounce our Christ the Sauiour of mankind and so thinke his people are not the Church as the Iewes Turkes and heretikes haue done Some acknowledge no triumphing state of the godly in heauen but dreame of an euer glorious condition in this world as the Familie of Loue Some thinke the church Catholike to be visible as the Papists Some imagine the Church militant is not visible at all as the Libertines Some giue out that the visible church is deuoid of sinne and sinners as did the Donatists and doe the Anabaptists Familie of Loue Brownists and Barroistes 2. Proposition There is but one Church The proofe from Gods word When wee doe say that the Church is visible inuisible and that there is a Westerne East Greeke Latine English Church wee meane not that there be diuers Churches of Christ but that one and the same Church is diuersly taken and vnderstood and also hath many particular Churches as the Sea many riuers and armes branching from it For the visible Church is not many congregations but one companie of the faithfull Wee being many are one Body in Christ and euery one one anothers members Wee that are many are one Bread and one Body For as the body is one and hath many members and all the members of the body which is one though they be many yet are but one body euen so is Christ. For by one spirit are we all baptized into one body c. Now ye are the body of Christ and members for your part For as wee haue many members in one body and all members haue not the same office so wee beeing many are one body in Christ and euery one one anothers members There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for yee are all one in Christ Iesus All Gods people agree with vs in this point The Errors and adversaries vnto this truth The adversaries vnto the 18. article be also for a great part adversaries vnto this truth Furthermore although it be acknowledged by many and they too baptized for Christians that there is but one Church yet the same persons doe erre which condemne so many as no members of Christs church which ioyne not with them in their singular and priuate opinions arrogating the stile and title vnto themselues onely and denying all other men to be either the Church or members of the body of Christ. Such are The Russeis who boast how themselues with the Grecians are the onely Church of God themselues onely are the men who shall be saued all Christians beside

mysticall and propheticall as Brocardus Morelius and others Some are of minde that the Gospell or Euangelicall word cannot be committed to letters and wrighting saith Lindanus Some doe thinke as afore also hath bin shewen how that is the olde and onely true sense of the Scriptures which is made and giuen by the Church and Pope of Rome Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therwithal doth vary wherby that which in the Apostles time was a truth in these daies shall be a falsehood In which error was Cardinall Cusanus 6. Proposition The Church is the witnesse and keeper of Gods written word The proofe from Gods word Though the Church hath authority to heare and determine in controversies of faith yet hath the Church power neither to iudge the word of God nor to iudge otherwise then Gods word doth iudge For it is saide to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offenses contrarie to the Doctrine which you haue learned and auoid them Here him To him giue all the Prophets witnesse Search the Scriptures whosoeuer trangresseth and abideth not in the the doctrine of Christ hath not God yee are c. built vpon the foundation of the Apostles and Prophets And of the holy Scriptures Thy word is the the truth They haue Moses and the Prophets let them heare them saith our S. Christ. Wee haue also a sure word of the Prophets saith Saint Peter And S. Paul The whole Scripture is profitable to teach c. If any man teach otherwise and consenteth not to the wholsome wordes of our L. Iesus Christ he is puft vp and knoweth nothing c And so with vs doe other Churches conceiue both of the Scriptures and Church yet all of vs do grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath bin the doctrine of God his people from time to time and as a trustie Recorder is to keepe make knowne what the word of God which it hath receiued is which truly hath bin perfomed afore the word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iewes in Christ his life time in the primitiue Church From the Apostles time by the godly Christians thoroughout the world Errors adversaries vnto this truth Be it farre therefore from vs to thinke which the Papists do not stick to write and say namely that The Church is to iudge the Scriptures and not the Scriptures the Church The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan The Scripture because in their opinion it is vnperfect cannot obscure may not ambiguous ought not be the iudge So Lindan Latomus Petrus a Soto Pighius Coster c. He is an heretike that cleaueth to the Scriptures So said Iacobus Hocstratus Againe the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethickes of Aristostle as the commandements of god the Odes of Pindar as the Psalmes of Dauid the workes and bookes of men as the writings of God which the Councell of Trent doth or before and aboue the scripture prefer vnwritten Traditions Hence Petrus a Soto Tradition saith hee is both more auncient and more effectuall the● the holy Scripture and Lindan The scriptures would be of no validitie neither had continued till this day but for traditions 7. Proposition The Church may not enforce any thing to be beleeued as necessary vnto saluation that is either contrarie or besides the word of God The proofe from the word of God Yee shall put nothing vnto the word which I command you neither shall yee take ought there from Put nothing vnto his words least hee reprooue thee and thou be found a liar Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thing thereto If any man shall adde vnto these things God shall ad vnto him the plauges that are written in this booke And if any man shal diminish of the words of the booke of this prophecy god shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke And so witnesse with vs the Churches reformed Whatsoeuer also is grounded vpon Gods written word though not by our common and vulgar tearmes to be redde therein wee doe reuerendly embrace which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father and the holy Ghost which the Arrians would not a Trinitie of persons in the Godhead which the Sabellians would neuer doe the iustification by faith Onely which the Papists will not the baptisme of Infants and young children which the Anabaptists dare not and for discipline not to refuse of Church officers the names Archbishops Patriarches Primates Metropolitanes Suffragans Parsons Vicars c. of ecclesiasticall censures the tearmes Suspension Excommunication of Ceremonies none at all which tend either vnto order comelines or edification But from the heart wee abhor in matters both of doctrine and disciple whatsoeuer either agreeth not with the canon of the Scripture or is not grounded thereupon The Errors and adversaries vnto this truth Hence detest wee both all the old heretikes and their fancies with the newe prophets of Basilides the Manifestation of Marciō the mysteries of the Manichies the Iobolia of the Sathiās the Symbonia of the Archōtikes the Cabala of the Iewes the Alcaron of the Turkes and also all newe heretikes and Schismatikes with all their cursed opinions as first the Anabaptists and namely the Libertines the Dauigeorgians and Familie of Loue and all the codeified Elders thereof as Henry Nicholas Eliad Fidelitas Christopher Vitell Theophilus the Exile and the rest Next the Papists whereof Some haue commanded that all the Popes decrees should be taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgradus that if the Pope beleeue there is no life to come as some Popes haue done wee must beleeue it as an article of our faith Some say if the Pope carrie innumerable soules with him vnto hell yet he may not be iudged so did Pope Boniface the 8. Some as Bellarmine conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church Others as the Iesuites perswade their Catholikes

his most pretious blood vouchsafe to deliuer you from paines c They haue ratified the doctrine of purging soules after this life in the Councell of Trent It is further to be noted how the same Papists sliding back from the truth of God haue fallen into many noisome and diuers opinions in the matter of Purgatorie agreeing among themselues Neither about the place where purgatorie should be some placing the same in the bottome of the sea some neere vnto the mount Hecla in Ireland some vpon the mount Etna in Sicil others in the Centre of the earth others in Hell whereof they make fower roomes the first of the damned the second of Infants dying vnbaptized the third Purgatorie the fourth Limbus patrum whereinto Christ descended and others in a mind tossed and troubled betwixt hope and feare Neither about the Tormentors there who are thought of some to be holy Angells of others to be very deuills Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas More some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius Neither about the causes of Purgatorie torments because that some doe thinke that onely veniall sinnes others that veniall and mortall sinnes too for which in this life men haue donn no penance are there purged Nor about the time which they that be tormented shal abide in Purgatorie For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as Dionis Carthusianus others as Durandus doe thinke they haue rest sometimes as vpon Sundaies and holy daies others are of minde that in time they shall be set free at libertie because their punishment is but temporarie and others that at any time they may be deliuered if either their friends will buy out their paines or the preists will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in purgatorie For Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie and blessed condition then any men that liue in this world and yet say the same Rhemists that purgatorie fire passeth all the paines of this life Thomas Aquinas holdeth how the paines of hel fire and of purgatorie are all one and in nothing differ but that the one is but temporall and the other not so And others put in choise either to tarrie in Purgatorie one day or to endure the miseries of this world an 100. yeares haue chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of purgatorie but on short winters day Therefore in this contrarietie of opinions some of them the Papists themselues cannot denie must be wee say all of them are fond and contrary to the word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sinnes in their owne nature be not mortall or deadly and that some deserue not euerlasting torments They are purged in purgatory That one sinful man may saue and satisfie the wrath of God for another and that easily by praying saying or doing some thing for them That if friends in this word will doe nothing for the poore soule in purgatorie paines yet may the said soules come at length vnto happines by abyding their deserued torments vntill the last howre or day of iudgement in Purgatorie Finally that the Pope is God in that he can at his pleasure discharge guiltie soules both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word Such hath bin the exceeding mercie and loue of God towards mankind that as hee hath purged vs from all guiltines of sinne by the blood so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For There is saluation in none other For among men there is giuen none other name vnder heauen whereby they must be saued Through his name all that beleeue shall receiue remission of sinnes Hee hath purchased the Church by his owne blood With his stripes wee are healed Hee that beleeueth in him shall neither be condemned nor ashamed Therefore Come vnto mee all yee that are wearie and laden and I will ease you c. and yee shall finde rest for your soules saith our Sauiour Christ If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue with thine heart that God raised him from the dead thou shalt be saued saith S. Paul Errors Adversaries to this truth This beeing the doctrine euen of God himselfe wee may euidently perceiue how not onely vain but besides not onely besides but against the word of God the Romish doctrine concerning pardons is For that doth teach vs. 1. To seeke saluation not at God alone but at the hands of sinfull men For would wee haue a pardon for the sinnes of 40. daies A Bishop may giue it For the sinnes of 100. daies A Cardinall may grant For all our sinnes committed or to be cōmitted From the pope wee may haue it Hence be his pardons if you respect time for 40.50.100.1000.10000.50000 c. yeares if offenses Homicide Parcide Per●urie Sodomitrie Treason and what not c. 2. That wee may be our owne Sauiours So did that of Purgatorie 3. How the pretious blood of Christ was shed in vaine For corruptible gold and siluer with our owne deedes workes may and will saue vs if we will 4. That repentance is not of necessity vnto the saluation of man For without the same a popish pardon may saue But without either a Pardon from the Pope or such like or Absolution of a Priest there is no saluation by the doctrine of the Church of Rome A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae virginis Mariae secundum vsum Sarum Quicunque in statu gratiae existens dixerit deuotè septem orationes sequentes cum septem Pater noster totidem Aue Maria ante imaginem pietatis merebitur 56 millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequētem transeundo per caemiterium tot annos indulgentiarum quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij Oratio pro defunctis Auete omnes animae fideles quarum corpora hic vbique requiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo

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

annot Matth. 12.31 Hils quartron 13. reas p. 65. Pel. de Solometh confess par 4. p. 159. a. Canis Catech. d Lib. 4. dist 24. cap. 1. e Test. Rhem. annot marg p. 572. f Jbid. annot Luk● 2● 19 g Maioran clyp milit eccles lib. 1. cap. 9. h Lomb. lib. 4. dist 24. a Heb. 12.4 b Concil Trid. Ses. 7. cap. 1. Test. Rhem. annot Ephes. 5.32 Catech. Vaux Canis c. Gen. 24. Math. 19.4.5.6 d Confess Heluet 1. ar 20.37 and 2. cap. 19.29 Basil. ar 5. Bohem. c. 9. Gal. ar 24.35 Belg. ar 33. August ar 2.5.6 Saxon. ar 12.18 VVittemb c. 21.26 Sue c. 12.15 e D. Heron. aduers. Vigil c. 1. f Epiphan g Tertul. contra Mar. lib. 4. h Epiphan Euseb. k D. August de haeres l Ibid. August m Epiphan n D. August de haeres o D. Origen in Luke hom 19. p Tertul. lib. de m●nog q Test. Rhem. annot 1 Tim. 3.2 See more afterward art 32. r Pet. Lombard lib. 4. dist 42. By spirituall kinred which is betweene the partie that is baptized or confirmed and his Godfathers and Godmothers and also betweene the Godfather or Godmother and the parents of the child so baptized or confirmed matrimonie may not be either contracted or continued Canis catech c. 4. s Supplic of the Pr. of Orange vnto K. Philip. t Calvin epist. fol. 266. and Chron. of France a Matth. 28.29 b Mar. 16.16 c Matth. 26.26.27 d 1. Cor. 10.16 e Confess Hel. ●et 1. ar 22. 2. c. 20.21 Bohem. c. 11.13 Gal. ar 35.38 Belg. ar 34 35. August ar· 2.9 Sax. ar 13●·15 VVittemb c. 10.19 Sue ● 13.18 a See in this art prop. 1. b Calvin epist. pl. 118. c Sleidan commen lib. 6. d Tertul. cotra Marcion lib. 1. 4. e Cypr. Valera of the Pope c. p. 55. f D. Humfre in vita Iuelli p. 81. g D. Morison de deprau Rel. orig pag. 24. h Philastrius i Tertul. contra Mar. lib. 4. k D. Cypr. ad Julian l Sue ar 23. prop. 3. m Concil Carthag 3. can 6. n Art of the peace between Spaine and Eng. ar 1604. ar 2. concer a moder See more in the Art of Bap. the L. Supper also ar 28. prop. 5. a Act. 10.47 b Matth. 28.26 c. Iohn 13.22 d Act. 8.13 e Iohn 13.26 f 1. Cor. 11.27 c. g Luke 23.43.44 h Mar. 16.16 i 1. Cor. 11.27 k Confess Heluet 1. ar 20. and 2. cap. 19.21 Basil. ar 3.6 Bohem. c. 11.13 Gal. ar 34.36.37 Belg. ar 33.35 August ar 3.13 Saxon. ar 13.14 VVittemb c. 10. Sue c. 17. a Test. Rhem. annot ● pet 3.21 b Ibid. annot marg pag. 357. a Matth. 23.1 b Phil. 1.15 c 1. Cor. 4.1 d 1. Cor. 3.9 e Confess Hel●et 1. ar 15.20.22 Hel●et 2. c. 18.21 Bohem. c. 11.12 Gal. ar 33-35 August ar 8. Saxon. ar 11.13 VVittemb ar 31. Suc. ar 13. f 1. Cor. 3.7 a D. August in Psal. 100. 32. Idem contra petil l. 1. c. 4. b Magdeburg eccles host Cant. 1● cap. 5. fol. 844. c D. ●yprian epist. lib. 1. lib. ad M●g ep 6. d Ibid. ep 4. e D. Orig. in Matth. tract 1. f VVilk against the Fa. ar 24. p. 66. g H.N. euang c. 23.9.2 h ●am 1. epist. to M. Rogers i Lear. disc p. 62. k ● C. ● cap. p. 104. l Ber. de Loque reas of the Church cap. 10. m Lear. disc p. 60. n D.B. doc of the Sab. 2. book p. 173. o R. H. on Psal. 122. p B. Iewel o● Ag. 1. ser. q Test. Rhem. annot tit 3.10 r Jbid. an Mar. 3.13 a Matth. 25.26 b Matth. 18.9 c Matth. 5.13 d Matth. 18.17 e 1 Cor. 5.4.5 f Heluet. 2. c. 18. Bohem. c. 9. Sax ar 11. Sue ar 13. a R.H. on psal 122. p. 117. b Bar. disco p. 96. c Giff. repl vnto Bar. and Gr. in th end d Brovvne tract of the life and man Bred. detect p. 122. a Confess Heluet 1. ar 20. and 2. c. 19.20 Basil. ar 5. § 2. Gal. ar 35. Belg. ar 34. August ar 13. Saxon. ar 12. a D. Heron. in epist. ad August de haeres b D. Aug. c 1. Cor. 15. d Tertul. contra Mar. lib. 4. e Tertul. Ibid. f Origen in Luke hom 14. g Holinsh. chro fol. 1299. h ●ulling contra Anabap. lib. 2. cap. 4. i H. N. 1. exho cap. 7. k T. Aquinas 2.21 de ingres relig p. 119. a Tit. 3.5 b See afore ar 25. pr. 11. c 1. Cor. 12.13 d Act 2.38 e T it 3.5 f Mar. 16.16 g Act 2.41.42 h Confess Heluet 1. ar 21. and 2. c. 20. Bohem. c. 12. Gal. ar 35. Belg. ar 34. August ar 9. Saxon. ar 13. VVittemb c. 10. Sue c. 19. a Cyp. ad Iobai b D. August de p●c mer. lib. ● 20 c Theodo dimi der cap. de Bap. d Mag. ce hist. Cen. 4. c. 5. fol. 381. e Gerson tract contra Flagel f Russi● Commonvveale cap. 23. pag. 98. b. g Bannist errors printed by T. Man h H. N. euang c. 19. §. 5.6 i Althemar concil lo. pugnan Lo. 131. k D. Tho. de sac Altari l Test. Rhem. an Gal. 3.27 a Matth. 13.14 b Matth. 28.19 c Confess Heluet 1. ar 21. and 2. cap. 20. Bohem cap. 12. ar 35. Belg. ar 34. August ar 9. Sa●on ar 13. VVittem● c. 10. Sue c. 17. a Hils quart reas 14. b D. August de Ver. Apost ser. de Bap. par c Mag. eccles hist. cent 12. c. 5. d Bulling contra Anabap. lib. 1. e Ibid. lib. 2. c. 13. f Althemar lo. pug co 131. g Epist. minist Bern. in Cal. epist. fol. 118. h Displaie H. 7. a. i Bar. disco p. 9. k Giffords replie l Sacramentorum autem primum pro naturā sua administrari debet vel infantibus vel adultis Infantibus autem iis qui sunt liberi eorum ●u● sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è subiciu●● D. Fen●er 5. Theol. l. 5. cap. vlt. m R. A. confut of Brovv p. 113. n See afore ar 25. pr. 8. o See ar 26. pr. ● Declar●●t vbinam legeri●● tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti vt nisi concio habeatur renascentium lauacro infans aspergi non possit Querim ec p. 80. p Hesh●● de 600. ar Pontif. lo. 16. a 1. Cor. 10.21 b 1. Cor. ●1 20 c 1. Cor. 10.16.17 d Confess Heluet 2. cap. 21. Basil. ar 6. Bohem c. 13. Belg. ar 35. Saxon. ar 14. Sue c. 18. a Hol. chron fol. 1299. b Test. Rhem. an 1. Cor. 10.21 a Matth. 26.28 b Luke 22.19.20 Marke 14.24 1. Cor. 11.24 c 1. Cor. 11.28 c. d 2. Cor. 13.5 Iohn 6.35 e 1. Cor. 10.16.17 f Confess Heluet 1. ar 22. 2. cap. 21. Basil. ar 6. Bohem. c. 13. Gal. ar 37. Belg. ar 35. August touch the