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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

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

Prophets that prophecie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord. Ier. 23.16 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe kn●w the shepheards voice and they will not follow a stranger but they flie from him for they know not the voice of strangers Ioh. 10.4 5. Be not carried about with diuers ●nd strange doctrines Heb. 13.9 Beware least you be also plucked away with the errour of the wicked and fall from your owne stedfastnes 2. Pet. 3.17 If there come any vnto you and bring not this doctrine receiue him not to house neither bid him god speed 2. Ioh. 10. c ●f any shall say vnto you Loe here is christ or ther beleeue it not For there sh●ll arise false Christs and false prophets Matth. 24.23 24. I speake as vnto them whi●h haue vnderstanding iudge ye what I say 1. Cor. 10.15 Trie all things keepe that which is good 1. Thess. 5.21 d Confess VVittemb ar 32. Suevica ar 15. a Dist. 40. ● Si Papa b Carol. Ruinus c Panorm Extra de divertiis d Hernaeus de potestate Papae e The mysteries of religion are committed to the trust of Bishops plebi tantum s●iendum est quod ad mores formandos vitam pertinet the common people are onely to know that which pertaineth vnto manners and good behauiour saith Frier Laurence a Villanni●ence de Forman conc●●● l. 1. cap. 10. Nec gratia nec interior aliqu● virtus requirenda est in membris vel ministris Ecclesi●e praeter publicam professionem fidei It is sufficient for the members and ministers of the Church to make open profession of the faith more is not required of them neither grace to iudge of doctrine nor any other inward vertue saith Petrus a Soto assert cath de Ec. f The common and faithfull people may in a generalitie refuse and forsake all newe doctrine dissenting from th●t which they haue learned and embraced Non autem vt doctrinam in particulari ex causis fundament●● suis examinetur sic proprio iudicio discutiant quid verum quid falsam sit But they haue none authority to examine any doctrine in particular from the very causes and grounds and thereby search out what is true what false quod proprium est Ecclesi●rum magist●●s this they must leaue to the masters of Churches to whome properly it belongeth saith Stapleton Anti● cua in Mat. 7. g Sacrae s●ripturaes ●●●●nativus indulitatus ab ecclesia catholica est petēdus saith the forementioned Petrus à Solo. The natiue and true sense of the sacred Scripture is to be fetch from the C●tholike Church of Rome Ass●rt Cath. ●e E● The whole Church throughout the world knoweth that the holy Church of Rome hath power to iudge of all matters neque ●●iquam licebit de 〈◊〉 iudicio iudicare neither is it lawfull for any man to giue any sentence of her iudgement Gelasuis 9. q. Cuncta a Matth. 11.27 b Matth. 13.11 c 1. Cor. 12.7 d 1. Cor. 14.30 e 1. Ioh. 2.20 21 27. f Confess Helv. 2. cap. 2. g confess VVittemb cap. 30. h Confess Bohe. cap. 1. a Aeneas Sylv. b H.N. euang c. 33. § 11.12 13 c Idem 1. ●xhor cap. 16. § 18. d Idem in his Prov. c. 21. § 2 e Sp. land cap. 7 § 10. f 1. Exhort c. 14. § 1. g See the proposit rect immediat aforegoing a 2. Pet. 1.20 b Rom. 1● 6 c Confess Helv. 1. ar 2. 2. c. 2. Gal. ar 7. Sax. ar 1. VVittem cap. 30.31.33 Suev ar 1. a D. Iren. lib. 4. cap. 25. b Eus. eccl hist. lib. 4. c. 29. c Pighius controuer 3. de Ec. Hierarch l. 3. c. 3. 〈◊〉 a● praef Ce●s Colon. d Beza epist. 59. e Ibid. f H.N. 1. exhor cap. 16. § 4. g ●●eod haeret fab l. 3. h D. Maior in Dom. 8. post Trinit homil fol. 440. i Arthing sed● p. 17. k Calv. contra Anabap. l Allens confes m Lib. 1. c. 23. n Haere●●ci Scripturarum cognitionem int●●ligentiam extra Ecclesi●m po●unt nos a●tem Papista volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Joan. 19.23 p. 418. Sicut Christo Iudaei sic nos Ecclesiae Romanae simpli●iter credere debemus saith Stapleton Antid in Lucae 10.16 When the uthoritie of the Church leaueth the holy Scripture then are they of no more account then Esops fables VVolf Herman o Si Papam qui Christi vicarius est et eius omnimodam potestatem habet in terris consulerent non errarent haeretici saith Stella in Lucae 9. fol. 499. p Cusam ad Bohemos epist. 2. a Rom. 16.7 b Matth. 17.5 c Act. 10.43 d Ioh. 5.39 e 2. Ioh. v 9. f Eph. 2.19 g Ioh. 17.17 h Luke 16.29 i 2. Pet. 1.19 k 2. Tim. 6.16 17 l 1. Tim. 6.3 4. m Confess Helv. 2. cap. 1. Bohem. cap. 1. Gal. ar 5. Belg. ar 7. VVittemb ar 30 31 32. Sax. ar 11. n Luke 4.17 o Act. 13.27 Act. 15.21 2. Cor. 3.15 2. Cor. 8.18 a Io. Maria Verract●s Pighius in controvers de Ec. b Card. C●san epist. 2. ad Boh. c Lind. l. 1. c. 1. d Contra Biuer e De S. Scrip. f Eccl. Hierar l. 1. c. 4. g Enchir. de S. Scrip. c. 1. h Ang. Polit. i Ses. 4. k Confess Cath. de Eccles. l Lind. l. 1. c. 4 5. a Deut. 4.2 b Pro. 30.6 c Gal. 3.15 d Reu. 22.18 19 e Confess Helv. 1. ar 4. and 2. c. 2. Basil. ar 10. Bohem. cap. 1. Gal. ar 5. Belg. ar 7. Saxon. ar 1. VVittemb cap. 30.33 Suevica ar 1. a Gra. dist 19. Sic. b Decr. lib. 3. tit 2. Crantz lib. 8. c. 36. c Bellarm. de Pontif. Rom. l. 2. c. 12. d Spar. disco of the Eng. Jes. p. 7. a 1. Chr. 13 i 2. b 1. king 8.1 c 2. Chr. 15.9 d 2. Chr. 29.4 e 1. Chr. 24.29 f Ruffin l. 10. c. 1. Euseb. de vita Const. l. 3. c. 6. g Theod. l. 5. c. 9 h Euagr. l. 1. c. 2. i Leo epist 43.53 k Aventin Carranza summa Concil Carion lib. 3. l Turon l. 8. c. i0 m Magdeburg eccles hist. Cen. 6. ●ap 9. n Confess Helv. 1. ar 26. 2. c. 30. Bohem. c. 16. Belg. ar 36. Saxon. ar 23. VVittemb c. 35. Suc●icain perorat a Harding confut par 5. cap. 6. § 3. b Harding c Duraeus cont VVhitak l. 2. Cardil in d●fe Concil Triden disp 1. d Test. Rhem. an Matth. 16. e Perpla●et autem mihi quod de conuentu absque vlla principum aut civitatum authoritate priua●im instituendo sc●ibis Beza epist. 68. pag. 292. f VVitnesse their Classicall assemblies at Commencements Faires c. See Discipline groundes g The approbation or disallovvance of a general Assembly hath

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 ADVERSARIES 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 Rom. 16.17 I beseech you bretheren Marke them diligently which cause diuisions and offences contrarie to the doctrine which yee haue receaued and auoide them PRINTED BY IOHN LEGATT PRINTER to the Vniuersitie of Cambridge 1607. TO THE MOST REVErend Father in God his right honorable good Lord Richard by the diuine prouidence Archb. of Canterburie and Primate of England and Counselar to the most high mighty Prince Iames King of great Brittaine France Ireland MOst reuerend Father in God there is no one thing in this world that of men truly zealous Christian in these latter daies of the world with greater earnestnes hath bin desired then that by a ioynt common consent of all the Churches rightly according to the canons of the sacred Scriptures reformed there might be a draught made and diuulged containing and expressing the summe substance of that Religion which they doe all both concordablie teach vniformely maintaine That holy man of happie remembrance D. Cranmer who sometime enioyed that roome in our Church which your Grace nowe worthily possesseth in the daies of that most godly young Prince King Edward the sixt employed a great part of his time and studie for the effecting of that worke and imparted his thoughts with the most principall persons and of rarest note in those daies for their wisdome pietie and credit among the people of God throughout Christendome M. Caluin vnderstanding of his intent addressed his letters vnto the sayd Archbishop and offered his seruice saying that might his labours stand the Church in steede ne decem quidem maria it would not grieue him to saile ouer ten Seas to such a purpose 2. But this proouing a worke of much difficultie if not altogether vnpossible in mans eies especially in those daies to be brought about the next course and resolution was that euerie Kingdome and free state or principalitie which had abandoned the superstitious and Antichristian religion of the Church of Rome and embraced the Gospell of Christ should diuulge a Briefe of that religion which among themselues was taught and beleeued and whereby through the mercie of God in Christ they did hope to be saued Which to God his great glorie the singular benefit comfort of all Churches both present and to come as the extant Harmonie of all their confessions doth most sweetely record with no great labor was notablie performed This worke of theirs tolde the Churches in those daies and doth vs and will enforme our posteritie that not only in euery particular State Kingdome but also throughout Christendome where the Gospell was entertained the primitiue and Apostolicall daies of the Church were againe restored For the multitudes of them that did beleeue I speake both ioyntly of all and seuerally of each reformed people not of euery particular person fantastique False-apostles and peruerse teachers or professors in any Church who were not wanting euen in the Apostles daies touching the maine and fundamentall points of true religion were then of one hart and of one soule and did thinke and speake one thing and liue in peace 3. The said Archbishop for vnto whom better after God and the King can we ascribe the glorie of this worthy act hee wrought this Vnitie and Vniformitie of doctrine in this kingdome in the Halcyon daies 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 worke of peace like a manly haeroicall and heauenly Capitane vnder our Generall Iesus Christ he resolutely euen with his heart blood in the fierie torments afterwards confirmed in the daies of persecution A certaine learned man speaking of the Religion heere then professed and wrighting vnto the Lords of our late Queenes Counsell doth say he meaning the Papist his aduersarie who charged our Church with discord and disagreements about matters of religion He ought saith he if hee had bin able to haue brought out the publike Confession and Articles of faith agreed in K. Edwards time and haue shewed any in England that professing the Gospell dissenteth from the same So esteemed hee and with him many thousands of learned and iudicous men of the doctrine then ratified by authoritie and professed in this kingdome But those daies of our Churches peace continued not long through our vnthankefulnesse and sinnes neither on the other side was our persecution permanent through the goodnes of god though for the time exceeding vehemt violent For nubecula fuit cito transiit it vanished away quickely as do many raging stormes euen vpon the suddaine yet not through the power of Gunpowder and treasons but through the force of ardent praiers vnto the Almightie For arma ecclesiae preces 4. Wee finde that M. Latimer that sacred and reuerend Father addicted himselfe very seriously in those daies vnto the exercise of prayer and his principall and most vsuall praiers were first for himselfe next for the afflicted church of England and lastly for Lady Elizabeth the deceassed K. Edwards and Q. Maries sister For himselfe hee praied that as God had made him a minister and Preacher of his truth so hee might constantly beare witnesse vnto the same haue the grace and power to maintain it in the face of the world euen till the hower of his death For the church of Enlād hee praied that God would be pleased once againe to restore the free Preaching of the Gospell to this realme and this withall possible feruencie of Spirit hee craued at the hands of God And for Lady Elizabeth that hee would preserue and make her a comfort to his then comfortlesse people in England And the almightie and our heauenly Father both heard and granted all and euery of his petitions M. Gualter that learned painfull excellent diuine at Tigure dedicating his holy and Christian comments vpon the lesser Prophets vnto D. Parkhurst Bishop of Norwich who in the daies of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preseruation if it might be vnto better times

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

generalitie doe allowe the doctrine of our Church being called by authoritie to acknowledge their assent vnto euerie Article thereof in particular they doe not a little debase the estimation of this doctrine of our● and shewe themselues but too apparent and professed disseruors from the same And though all of them doe and will approoue some yet not one of them will subscribe vnto all and euery of the Articles For vnto the Articles of religion and the Kings Supremacie 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 and the doctrine of the Sacraments But vnto the same Articles for number 39. agreed vppon in this Conuocation at London an 62. they neither will nor dare nor may subscribe For neither the rest of the Articles in that booke nor the Booke of common prayer may bee allowed no though a man should be depriued from his ministerie for it say the sayd Brethren in a certaine Classical decree of theirs The late Politician is not affraide to mooue the high and most honorable Court of Parliament that Impropriations may bee let to Ferme vnto Incumbent ministers viz. which faithfullie 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 Impropriat 31. If it be demaunded what the causes may be 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 hereof 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 haue alwaies beene readie to subscribe to the Articles of religion concerning the doctrine of Faith and of the Sacraments which is all that is required by Lawe Also the Brethren in Deuonshire and Cornewale Wee are readie 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 doctrine of the Sacraments and the confession of the true faith And the 22 London Brethren tell K. Iames to his head how the Subscription which he calleth for is more then the Lawe requireth Their other reason is because as the Lincolnshire doe say sundry as the London Brethren affirme many things in that booke be not agreable 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 indeede whome neither present Benefices can allure nor the angry countenance and displeasure of a king euen of the puissant and powerfull king of great Brittaine can force to doe any thing at his beck and pleasure either against Lawe or for which there is no law and who had rather to forgoe all their earthly commodities liuings yea to goe from their charges and ministery and to expose themselues their wiues and children to the myseries of this world grieuous for flesh and blood to endure then to approoue any thing for true and 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 apparently most false scandalous and slaunderous imputations to their Prince their mother Church and this State then doubtlesse as they euen Christians now liuing cannot but take them so the ages to come will euerlastingly note and censure them both for disloyall Subiects that so traduce a truly and most christianly religious King il deseruing children that so abuse their honourable and reuerend Fathers and superiors 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 slaunders and the very authors and fautors of horrible cōfusion faction in Gods Church whose peace they shold seek promote euē with their deerest blood 33. Since the Statute for Vniformitie in rites and doctrine was first enacted moe then 35. yeeres haue passed in all which space neither the Brethren nowe being nor the Brethren afore them liuing haue hetherto shewen of the 39. Articles for names and titles Which for number Howe manie the Articles be which ecclesiastical Ministers necessarily must howe many which they may not or neede not vnlesse they list subscribe vnto which I am sure they or some of them at one time or other would haue expressed had the Lawe fauored their recusancie and they beene able to haue iustified their Maxime which is That they are not compellable by subscription to approoue them all Againe since the first establishment of that Statute Lawe the most reuerend Fathers and truely reformed Ministers of this Church sound for iudgement profound for learning zealous for affection sincere for religion faithfull in their Churches painefull in their charges more profitable many waies 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 haue alwaies both with their mouthes acknowledged and with their pennes approoued the 39. Articles of our religion for truthes not to bee doubted of and godly Yea and the Brethren too themselues which nowe so scrupulouslie when they are orderly called thereunto doe holde backe their hands and will subscribe but choisely vnto some of them euen they with their mouthes which is equiualent and all one haue that according to the Statute or else their liuings be void vpon their 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 there seuerall charges be ready witnesses to testifie so much before God 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 howe to make it credible that the Doctrine of our Church is altered from that it was in the raigne of Queene Elizabeth But this assertion being too grosse egregiouslie vntrue and no way iustifiable they secondly giue out and report so industrious be they to inuent newe shifts to

false Apostles in Asia and at Ierusalem The Pharisaicall Papists who against the iustification by faith alone doe hould a iustification by merits and that of Congtuitie dignitie condignitie The said Papists teach besides that life eternall is due vnto vs of debt because wee deserue it by our good workes They teach finally that by good workes our sinnes are purged 12. Article Of good workes Albeit that good workes which are the fruits of faith and follow after iustification cannot put away our sinnes endure the seueritie of Gods iudgement 1 yet are they pleasing and acceptable to God in Christ 2 and doe spring out necessarily of a true liuely Faith insomuch that by them a liuely Faith 3 may be as euidently knowne as a tree discerned by the fruite The propositions 1. Good workes doe please God 2. No worke is good except it spring from Faith 3. Good workes are the outward signes of the inward Beleefe 1. Proposition Good workes doe please God The proofe from Gods word THough God accepteth not man for his workes but for his deere sonnes sake yet that good workes after man his iustification doe please God it is a cleere truth euery where to be read in the holy Scripture For God hath commanded them to be done and requireth righteousnesse not onely outward of the body but also inward of the mind and hath appointed for the vertuous and godly rewardes both in this life and in the world to come and to the wicked punishments spirituall corporall and of bodie and soule eternall in the pit of hell And this is beleeued and acknowledged by the Churches The Errors and adversaries vnto this truth This truth is oppugned by adversaries of diuers kindes For Some hold that seeing man is iustified by Faith he may liue as he listeth as the Libertines Some thinke that to attend vpon vertue and to practise good workes is a yoake too heavie and intollerable as the Simonians Some vtterly cast of all grace vertue and godlines as did the Basilidians the Aetians the Circumcellians and doe the Macchiuilians and Atheists Some permit though not all manner yet some sinnes so allowed was both whordome and vncleane pollutions by the Carpocratians and Valentinians and is of the Iesuits and Papists and periurie in the time of persecution by the Basilidians Helchesaites Priscillianists Henricians and Familie of Loue and violaters of promise yea and oaths made vnto heretikes as they call them Some as the Turkish preists called Seiti and Chagi take it to be no sinne but a worke meritorious by lies swearing yea forswearing to damnifie Christians what they can Much like vnto these are the aequi●ocating Iesuits in deluding and deceiuing Protestant Princes their officers by their doubtfull speeches euen when they are sworne to answer plainely and truly by their lawfull magistrates Some suppose that God is pleased with lip seruice onely outward righteousnesse as the hypocriticall Pharisies or Pharifaicall hypocrites 2. Proposition No worke is good excep● it spring from faith The proofe from Gods word All which man doth is not pleasing vnto God but that onely which proceedeth from a true faith in Iesus Christ so saith God in his word They that are in the flesh cannot please God In Iesus Christ neither Circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure Without faith it i● vnpossible to please God And although the workes of the Beleeuing doe please God yet are they not so perfect that they can satisfie the lawe of God Therefore euē of the regenerate iustified saith our Sauiour Christ pray forgiue vs our debts say wee are vnprofitable seruants and S. Paul Wee know that the lawe is spirituall but I am carnall c Wee which haue the first fruits of the spirit euen wee doe sigh in our selues c. and haue infirmities Ye cannot doe the same thing that ye would Which is the faith and confession of the Churches Errors adversaries vnto this truth Therefore wee mislike and condemne the opinions of the Valentinians and Papists The Valentinians say that please God doe Spirituall men which are themselues onely not by Faith but onely by their knowledge of diuine mysteries and Naturall men do please him by their bodily labour and vpright dealing The said Valentinians fained three sorts or degrees of men the first spirituall who through bare knowledge the next Natural who by labour and true dealing shall be saued the third they call Materiall mē vtterly vncapable of diuine knowledge and religious speculations who must perish both in soule and body The Papists teach that They onely are not good workes which God commandeth but they also which be either voluntarily done of our selues or enioyned vs by preists They are good workes and acceptable before God which are done without faith Workes of themselues without respect vnto Christ please God Men perfectly may keepe the Lawes of God in which error also be the Anabaptists and Familie of Loue 3. Proposition Good workes are the outward signes of the inward Beleefe The proofe from Gods word Many are the reasons why good workes are to be done in part cited afore pag. 49. yet not the least cause is that men may be knowne what they are For the Scripture saith and sheweth that thereby are knowne the good trees from the bad the wheate from the chaffe the t●ue disciples from the false the sonnes of God from the children of Satan the regenerate from the vnbeleeuers Hereunto the Saints and Churches doe subscribe Errors adversaries vnto this truth The faithfull shewe their workes yet neither to haue them seene of men as did the hypocriticall Pharisies nor therby to merit heauen as doe the Pharisaicall Papists whose doctrine is that Good workes are meritorious Good workes as Contrition Confession and satisfaction done in penance not onely do merit but are besides a Sacrament for to attaine reconciliation with God and forgiuenes of sinnes Life eternall is due vnto good workes by the iustice of God 13. Article Of workes before Iustification VVorkes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God forasmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meete to receiue grace or as the schoole authors say deserue grace of congruitie yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they haue the nature of sinne The Propositions 1. Workes done before iustification please not God 2. Workes done before iustification deserue not grace of

otherside too highly as if the dignitie of their calling were cause good enough that what they doe or say ex opere operato take happy effects These things from the Scriptures are manifest which teach vs that wicked ministers euen the Scribes and Pharisies sitting in Moses chaire and preaching Christ though through enuie strife and contention are to be heard and may administer the Sacraments as did the ordinarie Priests among the Iewes whereof very many both afore and after that our Sauiour came into the world were most wicked men and the best which be are the ministers of God and Gods labourers Also the purer Churches beare witnesse hereunto Neither is hee whosoeuer that planteth any thing neither hee that watereth but God that giueth the encrease saith S Paul And a signe of a good Spirit is it to regard not so much who speaketh or ministreth as what is vttered and offered from God Errors Adversaries to this truth The due consideration of the praemises will both settle vs the more firmely in the truth and make vs the more carefully to abhorre all adversaries thereof as in old time were the donatists and the Petilians who taught that the Sacraments are holy when they be administred by holy men but not els also the Apostolikes or Henricans who had a fancie that he was no Bishop which was a wicked man Among the Fathers also Cyprian and Origen were not ●ound in this point For Cyprian published that no minister could rightly baptize who was not himselfe endued with the holy Ghost hee further deliuered that whosoeuer doe communicate with a wicked minister doe sinne Origen held that in vaine did any minister either binde or lose who was himselfe bound with the chaines of ●inne and wickednes Such adversaries in our time be the Anabaptists the Family of Loue the disciplinarians vsually tearmed Puritants the Sabbatarians the Brownists and the Papists For The Anabaptists will not haue the people to vse the ministerie of euill ministers and thinke the seruice of wicked Ministers vnprofitable and not effectuall affirming that no man who is himselfe faultie can preach the truth to others The Familie of Loue doe say that no man can minister the vpright seruice or ceremonies of Christ but the regenerate also that wicked men cannot teach the truth The disciplinarian Puritans doe bring all ministers which cannot preach and their seruices into detestation For their doctrine is that Where there is no Preacher there ought to be no minister of the Sacraments None must minister the Sacraments which doe not preach The Sacrament is not a Sacrament if it be not ioyned to the word of God preached It is sacriledge to seperate the ministration of the word preached from the Sacraments Of these mens opinions be the Sabbatarians among vs. For their doctrine is to the common people that vnlesse they leaue their vnpreaching ministers euery Sabboth day and goe to some place where the word is preached they doe prophane the Sabboth and subiect themselues vnto the curse of God So the Brownists No man is to communicate say they where there is a blinde or dumme ministerie The Papist doe crosse this truth but after another sort For Pope Hildebrand decreed and commanded that no man should heare Masse from the mouth of a preist which hath a wife The Rhemists doe publish how The Sermons of heretikes and so tearme they all Protestant ministers must not be heard though they preach the truth Their praiers and Sacraments are not acceptable to God but are the howling of wolues 2. Proposition Euill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church The wicked and euill ministers must not alwaies be endured in the Church of God For they are the euill and vnprofitable seruants the Eies which doe offend the vnsauorie salt which are carefully to be seene vnto and if admonitions will not serue deposed yet orderly and by the discipline of the Churh For that God which appointed a gouernement for the ciuill state hath also giuen authoritie vnto his Church to punish offenders according to the qualitie of their transgressions And so may we read in the word of God Tell the Church saith our Sauiour Let such a one by the power of our Lord Iesus Christ be deliuered vnto Sathan for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus saith S. Paul So the neighbour Churches Adversaries vnto this truth Then deceiued and out of the way are the Brownists and Barrowists which are of minde that Priuate persons in themselues haue authoritie to depose vnmeete ministers and to punish malefactors Euery particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments c. to call men vnto repentance c to reproue the faults of the church and to forsake that church which will not reforme her faults vpon any priuate admonition For want of the due execution of discipline against persons offending and malefactors both women may leaue their husbands as some haue done and husbands their wiues and goe where it is in force See more in Art 33. Prop. 1. 27. Article Of Baptisme 1 Baptisme is not only a signe of profession and marke of difference whereby christian men are discerned from other that be not Christened but 2 it is also a signe of regeneration or newe-birth whereby as by an instrument they that receiue Baptisme rightly are graffed into the Church the promises of the forgiuenes of sinne and of our adoption to be the Sonnes of God by the holy Ghost are visiblie signed and sealed Faith is confirmed and grace encreased by vertue of prayer vnto God 3 The Baptisme of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ. The Propositions 1. Baptisme is a signe of Profession and marke of differēce whereby Christians are discerned from other men that be no Christians 2. Baptisme is a signe or seale of the regeneration or newe birth of Christians 3. Infants and young children by the word of God are to be baptized 1. Proposition Baptisme is a signe of Profession and marke of difference whereby Christians are discerned from other men that be no Christians The proofe from Gods word HOw the Sacraments are tokens and therefore that Baptisme is a signe of the true Church which be Christians it is apparent from Gods word in the 5. proposit of the 19. article afore going and the same doe the Churches of God acknowledge Errors adversaries vnto this truth This declareth vs to be sound Christians and. Not Nazarens who were with the Iewes circumcised and baptized with Christians and so as Hierome writeth of them were neither Iewes nor Christians Mot

were not Gods ordinance for the good but an humane institution for the hurt of men Many haue a fancie that before the generall Resurrection there shall be no magistrates at all because as they dreame all the wicked shall be rooted out Of this minde are the Anabaptists and Familie of Loue 5. Proposition The Bishop of Rome hath no iurisdiction in this realme of England nor other of the kings dominions The proofe from Gods word The Bishope of Rome did hee according to the will of God preach the Gospell labour in the Lords haruest diuide the word of God aright minister the Sacraments instituted by Christ that sincerely shew by his life conuersation the good fruites of a godly Bishop doubtlesse he were worthy of double yea of triple honor Yet will not the word of God were hee neuer so holy and religious warrant him any Iurisdiction out of his Diocesse especially not within this Reamle much lesse when he doth perform no part of a christian but euery part of an antichristian Bishop in corrupting the doctrine of the truth with errors and cursed opinions in polluting the Sacraments of Christ by superstitious ceremonies in persecuting the Church and Saints with fire and sword in making marchandise of the soules of men through couetousnes in playing the Lord ouer Gods haeritage in sitting in the Temple of God as God shewing himselfe that he is God and in exalting himselfe against all that is called God or that is worshipped In respect of which fruites of impieties the said Bishop of Rome in the holy Scripture is described to be very Antichrist that wicked man the man of sinne the sonne of perdition and the aduersarie of God He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh He is tearmed by the truly and godly learned The Basiliske of the Church neither the Head nor the Taile of the Church His iurisdiction hath bin and is iustly renounced and bannished out of England by manie Kings and Parliaments as by K. Edward the 1.3 and 6 by K Richard the second by K. Henrie the 4.6 and 8 by Q. Elizabeth and by our most Noble K. Iames. His pride and intolerable supremacie ouer all Christian people is renounced and condemned aswell by the mouthes as wrightings of all the purer Churches and that deseruedlie The Errors and adversaries vnto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abell for gouering the Arke Noah for patriarchship Abraham for order Melchisedecke for dignity Aaron for authoritie Moses for iustice Samuell for zeale Helias for humilitie Dauid for power Peter for his vnction Christ the generall Pastor the common Father of all Christians the high Pastor of Gods vniuersall Church the Prince of Gods people for title God euen the Lord God the Pope for power God For By him Kings raigne hee may iudge all men but must of none be iudged hee can doe what him list aswell as God except sinne His iurisdiction is vniuersall euen ouer the whole worlde Him vppon paine of eternall damnation all Christians are to obey And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth and the same Queene disabled to gouerne her owne people and dominions 6. Proposition By the lawes of this Realme Christian men for hainous and greeuous offences may be put to death The proofe from Gods word As the natures of men be diuers and some sinnes in some countries more abound then in others so are the punnishments to bee imposed vppon malefactors according to the quantitie and qualitie of their offences and any countrie and Kingdome may punnish offendors euen with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword Gouernors bee sent of the King for the punnishment of euill doers A wise King scattereth the wicked and causeth the wheele to turne ouer them The magistrate beareth not the sword for nought and is the minister of God to take vengeance on them that doe euill Which punishments testifie to the world that God is iust which will haue some sinnes more seuerely punnished then others and the magistrates to cut off dangerous and vngodly members God is mercifull and ●●th care both of his seruan●s and of humane societie God is all wise and holy in that he will haue it knowne who are iust who wicked who holy and who prophane by cherishing and preseruing of the one and by punishing and rooting out of the other Our Godly and Christian brethren in other countries approoue this doctrine The aduersaries vnto this truth The aduersaries of this doctrine be diuers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatistes and such in our daies be the Anabaptistes And some doe thinke that howsoeuer for other offences against the second Table malefactors may bee put to death yet for haereticall and erroneous opinions in points of religion none are so to suffer Of this minde are the Familistes For They hold that no man should bee put to death for his opinions They blame M. Cramner and Ridley for burning Ioane of Kent for an haereticke It is not christianlike that one man should persecute another for any cause touching conscience Is not that punnishmen● sufficient say they which God hath ordained but that one Christian must vexe torment belie and persecute another 7. Proposition It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in warres The proofe from Gods word There is saith K. Salomon a time of warre and a time of peace and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authoritie placed for the defence of quiet and harmlesse subiects as also to remoue the violence of oppressors and enemies whatsoeuer they bee For these causes haue they Horses prepared for the battell Tributes paide them aswell of Christians as others and Subiects to serue them in their warres of what nature soeuer Cornelius being a Christian was not forbidden to play the Centurion or bidden to forsake his profession nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres but to offer no violence vnto any man This truth is graunted by the Churches The adversaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludouicus Viues Others denie it altogether as vntrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre Lactantius thought it altogether vnlawfull for a good man or a Christian either

And touching the other sweare may we not either by Baal or by strange Gods or by the Lord and by Melchom that is by Idols or by any creatures But our Oathes must bee made in the Name of the Lord as the Lord liueth and all is to be done in truth iudgment and righteousnes and when the magistrate calleth vs therevnto All Churches ioyne with vs in this assertion and some testifie the same in their publique wrightings The errors and aduersaries vnto this truth Many bee the aduersaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseis who deeme all swearing as bad as forswearing and doe the Anabaptistes which will not sweare albeit thereby both the glorie of God may bee much promoted and the Church of Christ or Common-weale furthered 2. Others condemne some kind of Oathes and will not sweare though vrged by the magistrate but when themselues thinke good So the Papistes no man say they ought to take an Oath to accuse a Catholicke a Papist for his religion such as by Oathes accuse Catholickes that is Papists are damned So the Puritans oftentimes either will take none oath at all when it is ministred vnto them by authoritie if it may turne to the molestation of their Brethren or if they sweare finding their testimonie will bee hurtfull to their cause they wil not deliuer their mindes after they be sworne 3. Others hauing taken the Oath doe fowlie abuse the same as the Knights of the post like the Turkish Seiti Chagi who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuits who in swearing which is little better then forswearing doe vti scientia that is cunning and equiuocations as also doe they who conscionablie and religiouslie keepe not their faith such are the forenamed Papistes For say they An Oath taken for the furtherance of false religion as they take the profession of all Protestantes to be bindeth not Againe Faith is not to bee kept with Haeritickes 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 euerie parish Gods honor and preaching of his word is hindered Subiects be discharged from their Oath of allegeance and may gather forces against their leige Soueraigne if hee eterprise any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonistes in a certaine conventicle of theirs at Paris And that magistrates by their Subiects may be brought vnder the obedience of Lawes was a conclusion of certaine Scottish ministers in a priuate Conventicle of Edinburgh Seditiosi non sunt qui resistunt principibus politicum aut ecclesiasticū statū perturbantibus Nā qui resistit Principi seditioso seditiosus non est sed seditionem tollit saith a Frenchman yea saith an Englishman whose workes by T. C. are highly approoued and commended Hunc tollant uel pacifice vel cum bello qui ea potestate donati sunt vt regni Ephori vel omnium ordinum conuentus publicus Subiects may not respect their oathes made vnto such Princes which trouble the state of the Church or Common-weale Finally whatsoeuer Princes be good or bad if they bee Women say some oathes of allegeance vnto them are not to be kept Their words be these First aswell the States of the kingdome as the common people they ought to remooue from honour and authoritie that monster in nature so call I woman in the habit of man yea a woman against nature raigning aboue man Secondly if any presume to defend that impietie they ought not to feare first to prononce then after to execute against thē that is to say against women gouernours the sentence of death If any man be afraid to violate the oath of obedience which they haue 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 Last of all whereas euery minister of the word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certaine Gentlemen of the Puritane faction write thus vnto the Bishops of the Church of England and printed the same viz. The Canon law is vtterly void within the realme and therfore your Oath of Canonicall obedience is of no force and all your Canonicall admonitions not worth a rush D. Hilar. contra Constantium August Non recipit mendacium veritas nec patitur religio impietatem The truth admits no lie neither can religion abide impietie 1. Tim. 1. v. 17. Vnto the king everlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen FINIS The Printer to the Reader Gentle Reader many faults escaped the Author being absent and the coppie somewhat darke which if it please thee to correct take this direction The former number sheweth the page the latter the line m. the margen d. dele certaine figures are twice printed and so both in the table and here twice quoted Pag. 2. lin 30. who flatly 3.5 the inhabitants 8. liniaments 23. horae b. 4.36 Saturninus Menander Cerin 6.28 Eunome us 29. Tretheites 7.2 These did 6. Seruetus 19. Priscilianists 9.4 d. the. 10.32 Harmon 11.20 Valētiniās p 16.11 As man and. 20.4 d were 13. Him God 22.8 tures teach 23.9 assumed 29.14 precepts offendeth no lesse then if he contemned Gods expresse commandements k. And. 22. adversaries 30.24 Castellio 31.6 Barcobas Barcolf 24. all the. 34.16 Bethlehem 35.16 the redde sea 37.12 sacrifices 39.10 Antinomies 6. d. 0.40.11 d. in 17. for his 46.1 m. Carranza 47.15 may doe 48.22 naturall 49.22 d and the mind 23. the body 29. reveale 52.10 or Loues 53.1 m. Horae 8. scandere 9. for thee 54.17 the profit 55.3 as the. 8. Villauincentio 22. destitute 53.33 violating 35. them by the papists 58.19 they doe 61.7 as not 65.10 and fall 66.20 Hieracites 67.15 d. by 68.25 yee 33. vp 35. Onesimus 69.5 d. as 14. d. most 71.12 d. his 72.24 Hieracites 73.24 whom hee 74.24 Catabaptists 25. misery 32. Bolseck 77.36 Antinomies m. execut of iust 79.7 Hieracites 80 5. can away 81.12 or which are 84.3 be held 4. The obs 85.5 they revolted 19. Desider Burdegal 9217. Viguerius m. Theol. 95.18 because 96.21 d. a 97.30 Pius 5.100.31 they 103.11 embrace 104.6 interpretation 14. Villauincence 21 examinent vt 27. fetcht m. Hervaeus 106 m. next im 13. Festivalls 16. in the 107.29 the odde 108.3 Cusan 16. Heare 18 d. the 22. d. the. 110.34 disciplin● 111.5 Iobelaea of the Sci. 35. Cyrillus 112.8 to summon 23. Turon 114.24 Selneccerus 115.17 Paphnutius 27. d. h. 31. erre