saith of the said Parkhurst that when he liued in Tigure Lady Elizabeth was euer in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chast behauiour hee would euer celebrate with high words and commendations and that God would gard and safegard her person for the good of his people was his daily praier yea saith the same Gualter orabant idem te cum pii omnes it was not your praier onely but all Gods people so praied besides And their prayers were not made in vaine For both Q. Mary liued not long and L. Elizabeth was placed in the royall throne superstition was expulsed and true religion againe to the singular comfort and multiplication of Gods people in this kingdome very solemnely restored .5 Nothwithstanding an Vniformitie of doctrine to be taught embraced and professed by authoritie of the Prince and State was not published till certaine yeares after the Queenes attaining the kingly diademe but then Articles of religion to the number of thirty-nine drawē yet three yeares afore were commended to the consideration and perusall of the whole clergie of both Prouinces in an orderly and lawfull assembly or Convocation of theirs at London and by a sweete and vnanimous readines thereupon by them allowed This was effected in the yeare of our Lord 1562. the same yeare that the mercilesse Massacre at Vassey in France was committed by the Duke of Guize and the same very time also that all the Protestants in that country of France for holding and professing the same doctrine were sentenced vnto death and destruction by the Parliament at Paris after which their condemnatiō ensued those horrible and more then sauage murders and slaughters of the Religious and onely for this Religion at Carrascone at Tholouse Amiens Towres Sens Agen Aurane and many other citties townes and villages throughout France A principall contriuer of this Vniformitie in religion and thereby Vnitie among vs was another Predecessor of your Graces euen D. Parkar the first Archbishop of Canterburie in the said Queenes daies Here vpon Beza from Geneva Doctrinae puritas viget in Anglia Pure syncere religion flourisheth in England Zanchius from Strasborough Per hanc reginam factam by her meaning Q. Elizabeths comming to the Crowne God againe hath restored his doctrine and true worship and Daneus The whole compasse of the world hath neuer seene any thing more blessed nor more to be wished then is her gouernenment So now againe flourished those Apostolicall times as I may say of vnitie and Vniformitie of doctrine in our Church For then were there no contentions nor dissentions nor thornie pricking disputations among vs about questions of religion tantum res nobis fuit cum satellitibus quibusdam Pontificiis as Bishop Iewell said wee then skirmished onely with the Papists As it was at the building of Salomons temple so was it with vs then Wee set vpon the building of Gods house which is his Church without deane without noyse and stirres The adversaries without heard vs and heard of our doings abroad by the pens of the learned Iewel Nowel Calfehill and such other Architects of ours to our selues wee were comely as Ierusalem to our enemies terrible as an armie of Banners 6. Also what afore viz. an 62. they had agreed vpon the same at another Assembly at London an 71. and the 13. of Q. Elizabeth according to a Act of Parliament then made the said Clergie of England the Archbishops and Bishops first beginning and giuing the example by their seuerall Subscriptions with their owne hands most readily did approoue Howbeit in the yeare next ensuing sciz an 72 a yeare many waies memorable especially for the great and generall Massacre of aboue an hundred thousand Protestāts in France chiefly in Paris and the country thereabout adioyning begun on S. Bartholemewes eeue for Pope Gregories excommunicating of Q. Elizabeth for defending this doctrine and religion which here wee speake of and thirdly for the erecting of priuate Presbyteries now first in England diuers of the inferior ministers in and about London and else where in this kingdome not a little disturbed the quiet of our state and peace some of them by vntimely and inconsiderate Admonitions pamphelets and Libels others by obstinate refusing to subscribe as both Lawe did enioyne and their Fathers in Christ and superiors afore them had done But these men speedily both by learning were answered and by authoritie censured suspended or depriued 7. And yet not one of these Recusants and so not one of Englāds clergie either now or afore did euer oppugne the receiued publike and catholike doctrine of our Church but most willingly approued and applauded the same as the truth of God For euen the admonitioners themselues which said that they did striue for true Religion and wished the Parliament euen With perfect hatred to detest the church of England whereof notwithstanding they were members euen they doe say how they meaning the Bishops and their partakers they hold the substance of Religion with vs and wee with them And againe Wee all of vs confesse one Christ. And their Champion doth acknowledge that her maiestie hath deliuered vs from the spirituall Egypt of Poperie So that for doctrine I meane still for the maine points of doctrine there was now a sweete and blessed concord among vs which Vnitie continued all that holy and reuerend Fathers I meane Archbishop Parkers time which was till the 17. yeare of Q. Elizabeth 8. After him succeeded in the said Archiepiscopall chaire B. Grindall a right famous and worthy Prelate and for religion so sound as in K. Edwards daies had the Prince liued a while longer he had bin promoted vnto the Bishoprick of London vpon the translation of B. Ridly vnto Durham for these things had the State then in purpose But God otherwise had decreed for their advancements as that the one of them should passe through the fire vnto the kingdome of heauen and the other escape the dangers of many stormes and waters before hee came vnto any preferment at all And so accordingly Ridley was burned and Grindall banished and both of them depriued either of life or liuing or both and that for one and the same cause and doctrine which they had preached and wee professe But the tempest being ouerblowen and Q. Elizabeth her selfe hauing likewise escaped the bloody hands of her cruel enemies yea and Gunpowder traines and Treasons too in most barbarous manner laid to haue blowen vp her saint-like sanctified Body and Soule into the heauens and all for her constant fauouring and embracing this very doctrine her Maiestie not forgetfull what he had endured for the cause of Christ and his Church aduanced this zealous Confessour and tried Souldier vnto the See first of London afore designed him next of Yorke and lastly of Canterburie The care of this Archbishop was great to further the glory of God but through the enuy and malice
see at all or Ouersee and what likewise the points of doctrine newly now reuealed their aeternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may bee preached at Rome and for defence wherof they ought to afford euen their very liues weare they so many as the haires of euery of their heads is and bee they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to be illuminations of the spirit 13. For all their doings and discourses to say the best of them are but to erect a newe which they tearme a true ministerie and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishopes and their welwillers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministerie and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all Ministers made equall the other also will neuer be brought to passe till Kings Queenes doe subiect themselues vnto the Church and submit their scepters and throwe downe their Crowes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbyterie For as the Church is subiect vnto the ciuill magistrate in respect of his ciuill authoritie so must the magistrate the King and Queene subiect themselues and bee obedient to the iust and lawfull authoritie of the Church The ciuill magistrate is none officer at all of the Church For Church officers bee non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbyterie is the Church and euerie Congregation or Church should and must in it haue a Presbyterie This is the Light which indeede the Martyrs neuer sawe the Religion which our Brethren striue for the Truth which they may not preach not Childish doctrine like the Bishops Articles but the wise Gospell the maine and materiall points of religion nowe in these last daies last of all yea after the eight Thorowe breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods word Next to teach one another and al their fauorers howe they should be as readie and prepared euen for these matters to giue ouer their liuings and to giue their liues were they as many as the haires of all their heades as Cranmer Ridley Latimer did and Parker Grindall and all other Preachess would and euery Christian man and woman should if they bee called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe knowe and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written word These and many moe too many heere to be recapitulate such phantasies of theirs or phrenesies rather this first subscription brought first to light and yet happie had it bin for Gods Church and people they had neuer bin broached 15. Semblablie the next Subscription called for by the last Archb. your L. predecessor an 84. discouered euen the verie thoughts and desires of those Brethren before but nowe stiled faithfull Brethren which haue and doe seeke for the Discipline and reformation of the Church Many Treatises afore but nowe and diuers yeares ensuing they flewe about and abroad like Atomies and by them the same things which afore but in a differing sort and in other words they publish For touching Church officers they name who and howe many sorts they be of them viz. Doctors Pastors Gouernors Deacons and Widdowes no moe no fewer They say Euerie Church must be furnished with a Teacher and a Pastor as with two Eies with Elders as with Feete with Deacons as with Hands Euerie Congregation must haue Eies Hands and Feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feete Hands and Eies The doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditorie nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or els he cōmitteth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authoritie to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some parish and vnder one Presbytery or other alwaies Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a Marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they will neuer leaue suing for though they should be a thousand Parliaments in their daies vntill either ther obtaine it or bring the Lord in vengeance and blood against the Stare and the whole land for repelling the same The Discipline is Gods holy yoke Gods sceptre the kingdome and throne of Christ. Our controuersie say they is whether Iesus Christ shall be King or no. Againe the end of all our trauaile is to build vp the walles of Ierusalem in to set vp the Throne of Iesus Christ our heauenly King the middes thereof the aduauncing whereof is a testimonie vnto vs that wee shall haue part in that glorie which shall be reuealed heereafter So learne we nowe from their said bookes learned and demonstratiue discourses which the Fathers and our fore fathers neuer sawe nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduauncement of the same an inuisible token of an elect childe of God so as neither is that a Church at least no true Church where their Discipline is not neither they but titular christians no true christians indeede which either sigh or seeke not to haue it established and Presbyteries in euerie parish to be aduaunced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned and all seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shewe vs the whole counsaile of God And
of these is like that of the false Apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were Circumcised after the manner of Moses they could not be saued Whome the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their first Synod or conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Mercate towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to committe adultery It was preached in Sommersetshire that to throw a bowle on the Sabboth day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sinne as for a Father to take a knife and cutte his childes throate It was preached in Suffolke I can name the man and I was present when hee was conuented before his ordinary for preaching the same that to ring moe Bels then one vpon the Lords day to call the people vnto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but thinke of them and calling into minde the Sabboth doctrine at London printed for I. Porter and T. Man an 95 which I had read afore wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deepe impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe ouer the whole kingdome 23. It is a comfort vnto my soule and will be till my dying houre that I haue beene the man and the meanes that these Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoeuer else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the aboue mentioned and many moe such fearefull and haereticall assertions haue beene both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitegift by his letters and Officers at Synods and visitations an 99. did the one and Sir Iohn Popham L. chiefe Iustice of England at Burie S. Edmonds in Suff. an 1600. did the other And both these most reuerend sage and honorable Personages by their censures haue declared if men will take admonition that this Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this kingdome disturbeth the peace both of the Common-weale and Church and tendeth vnto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolsterd by any good Subiect whether hee bee Church or Common-weale man 24. Thus haue errors and noisome doctrines like boiles and Botches euer and anone risen vp to the ouerthrowe of our Churches health and salfety if it might be but yet such hath beene the Phisicke of our discipline as what by launcing purging and other good meanes vsed the Bodie still hath beene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches doctrine no more then ill humors which bee in are of the Bodie or dregs in a Vessell of wine bee any part either of the Vessell or Wine which remaneth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious religious Princesse Queene Elizabeth The verie Brethren themselues doe write that In regard of the common grounds of Religion and of the Ministerie We are all one We are all of one Faith one Baptisme one Bodie one spirit haue all one Father one Lord and be all of one Heart against all wickednes superstition idolatrie haeresie and we seeke with one Christian desire the aduancement of the pure Religion worshippe and honor of God We are Ministers of the word by one order we administer prayers and Sacraments by one forme we preach one Faith and substance of doctrine And wee praise God heartily that the true Faith by which we may be saued and the true Doctrine of the Sacraments and the pure Worshipe of God is truly taught and that by publike authoritie and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeare saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnitie and puritie of doctrine shee left with vs when shee departed this world 25. Nowe After Elizabeth raigned Noble Iames. Who found this our Church as all the world knoweth in respect of the groundes of true Religion at Vnitie and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These ecclesiasticall ministers therefore though a thousand for number who at his Maiesties first comming into this kingdome either cōplained vnto his Highnes of I know not what errors imperfections in our Church euē in points of doctrine as if shee erred in matters of Faith or desired that an Vniformity of doctrine might be prescribed as if the same had not alreadie bin done to his hands or as weary belike of the old by Queene Elizabeth countenaunced and continued desired his Maiestie to take them out a newe Lesson as did the the 71. Brethren of Suffolk are not to be liked Neither can we extoll the goodnes of our God sufficiently toward our King and vs all for inspiring his royall heart with holy wisedome to discerne these vnstaied and troublesome spirits and in abling his Highnes with power and graces from aboue to decree orders and directions for the generall benefit and peace of the whole Church neither suffered hee his eies to sleepe nor his eie-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though neuer so important and waightie affaires of the Crowne and Kingdome 26. My selfe haue read and thousand thousands with an hundred thousand of his Subiects besides haue either read or heard of Proclamations after Proclamations to the number of sixe or seauen at the least of bookes and open speeches of his Maiestie vttered in the Parliament house and all of them made vulgar within a yeare and little more after his happie ingresse into this kingdome taking the administration of this most famous flourishing Empire vpon himself
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
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
inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remeÌ„brance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March â—n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh Heâ—uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did
Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods word THis truth in the holy Scripture is euident For there we finde how ◠The godly men were both called by God and commanded to preach before they would or durst so doe So was Samuel Ieremie Iohn Baptist Christ Iesus himselfe who also to preach did send the twelue Apostles and the seuentie Disciples 2 The wicked and false Prophets for preaching afore their time are blamed 3 A commandement is giuen vs to pray the Lord of the haruest that hee would send forth labourers into his harvest 4 Lastly wee doe read that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles and Christ beeing ascended into heauen gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers And all this is acknowledged by the reformed Churches Errors Adversaries to this truth And so are wee against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be vncircūcised Philistins sacrilegious ministers Hieroboams priests inordinate and vnordered Apostataes and next the Barrowists who say how the said Preachers are sent of God in his anger to deceiue the people with lies Who publish how the word is not taught by the Sermons of ministers but onely by the Reuelation of the Spirit so did Muncer the Anabaptist and so doth H. N. and his Familie of Loue Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penrie Greenewood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not priuately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R.H. Who teach that Lay-men may teach to get faith and that euery particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments c. and to call the people to repentance so teacheth Barrow 2. Proposition They must not be silent who by office are bound to preach The proofe from Gods word As publikely to preach before men are sent is a grieuous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our S. Christ whose words are these Surely I must also preach the Kingdome of God For therefore am I sent 2. Peter and Iohn who being charged to speake no more in the Name of Iesus said Wee cannot but speake that which wee haue heard and seene 3. S. Paul For hee writeth Necessitie is laid vpon mee and woe is mee if I preach not the Gospell 4. The apostles of Christ. For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ 5. All the Churches of God which be purged from superstion and errors Errors adversaries vnto this truth Then as in glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists Which depraue the office of Preaching as doe the Libertines saying that preaching is none ordinarie meanes to come vnto the knowledge of the word and especially the Familie of Loue who tearme the publike preachers in derision Scripture learned Licentious scripture learned good-thinking-wise Ceremoniall and letter Doctors Teaching masters and further say It is a great presumption that any man out of the learnednesse of the letter taketh vpon him to be a Teacher or Preacher Againe It becometh not any man to busie himselfe about preaching of the word so and more too the Familie Which take vpon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly emploiments that they may not negligence that they will not or feare of troubles that they dare not preach the word of God Yet thinke wee not which our Sabbatatians let not to publish that Euery minister necessarily and vnder paine of damnation is to preach at least once euery Sunday and Vnlesse a minister preach euery Sunday he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs. 3. Proposition The Sacraments may not be administred in the Congregation but by a lawfull minister The proofe from Gods word In the holy Scripture wee read that the publike ministers of the word are to be the Administers of the Sacraments For both our S. Christ commanded his disciples as to preach so to Baptize and celebrate the supper of the Lord and the Apostles and other ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeede not onely did preach but also Baptize and Minister the Lords Supper And hereunto doe the Churches of God subscribe In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called and sent thereunto wee thinke not as some doe that the very beeing of the Sacraments dependeth vpon this point viz. whether the Baptizer or giuer of the Bread and wine be a minister or no. Neither is it the meaning of this article that priuately in houses either lawfull ministers vpon iust occasion may not or others not of the ministerie vpon any occasion in the peace of the Church may administer the Sacraments The Errors and adversaries vnto this truth Hereby wee declare our selues not to fauour the opinion that publikely Some may minister the Sacraments which are not meerely and full ministers of the word and Sacraments and so thinke both the Anabaptists among whome their king when it was after Supper tooke bread and reaching it among the Communicants did say Take eate shew forth the Lords death their Queene also reaching the Cuppe said Drinke yee and shew forth the Lords death and the Presbyterians at Geneua where the Elder a Laie man ministereth the Cup ordinarily at the Communion Some ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine but in our Church of England the Doctor encroacheth vpon the office of the Pastor For both indifferently doth teach exhort and minister the Sacraments None though a lawfull Minister may administer the Sacraments which either is no preacher or when hee ministreth them doth not preach which be the errors of the Disciplinarians or Puritanes Publiquely and priuately too the Sacrament of Baptisme may be administred by any man yea by women if necessitie doe vrge So hold the Papist For saith Iauell in the time of
hath to make it a Sacrament Their Contrition is against the truth For no man is or can be sufficiently contrite for his sinnes To confesse all sinnes and that one after another with all circumstances vnto a Priest as it is vnpossible so is it neuer enioyned by God nor hath euer bin practised by any of God his Saints That any man in any measure can satisfie for his sinnes it is blasphemie to say and against the merits of Christ. And yet doe the Papists teach it as also that one man may satisfie for another An vntruth is it that any preist Bishop or Pope hath power at his will to forgiue sinnes or can enioyne any punishment that can make an amends vnto God for the least offense If penance purge men and make them clean from all sinn then is there a time and that very often in this life when men in this life be perfect which tendeth greatly to the error of the Catharans Donatists and Pelagians The doctrine of the Papists that such persons as willingly depart out of this world without their Shrift are damned is damnable doctrine and to be eschewed and yet is it dispersed euery where in their bookes 7. Proposition Orders is no Sacrament The Church of England and of other places reformed doe acknowledge an order of making ministers in the Church of God where all things are to be done by order But that Order is a Sacrament none but disordered Papists will say and yet they obserue none order in speaking of the same For among them Some doe make seuen orders whereof some they call inferior and some superior the inferior be be the order first of Porters whose office is to keepe the doore to expell the wicked and to let in the faithfull next Exocristes or Coniurers which haue power to expell the deuills thirdly Lectors or Readers who are to read Lessons and bookes in the Church Fourthly Acolytes or Candle bearers whose office is to beare Cruels to the altar with wine and water and to carrie about Candles and Tapers The superior is the order of Subdeacons Deacons and of Preists The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration and to assist the Priest in ministration The Deacons dutie is to read the Gospell and also to assist the Preist in ministration The Preist his part and office is to minister Sacraments that is to say Baptisme Penance the eucharist and to sacrifice for the quick and the dead Annoiling of the sick and Matrimonie Others numbring the seuē Sacraments doe quite ouerpasse in silence the Sacrament of order and in place thereof mention the Sacrament of Preisthood as Vaux of Bishopdome as Hugh Cardinalls of Archbishopdome as W. Paris These seuen Orders say some Papists as Lombard are seuen Sacraments which added to the other sixe make 13. Sacraments and are from Christ and his Apostles time yea were instituted euen by Christ himselfe Which theire assertions are besides the word of God For in the holy Scripture VVhere can it be seene that either orders as some can make one or seuen Sacraments or Preisthood as others thinke is a Sacrament what element hath it what forme what promise what institution from Christ Where can any of those hideous titles of Porter Exorcist c. be found ascribed to any minister of the new Testament or the manner of their creation or offices established Some Papists themselues doe write that all inferior orders are not grounded vpon Scripture but some of them come by tradition And Peter Lombard saith plainely that fiue of the seuen orders neither can be read in the word of God nor yet were heard of in the primitiue Church Where is it appointed to the ministers of the newe Testament onely to minister Sacraments or to minister moe then two viz. Baptisme and the Lords Supper By what one place of Scripture haue Priests authoritie to offer Sacrifice and that for the quick and the dead also Where without extreame blasphemie can they shew that our S. Christ was a Porter an Exorcist an Acolyst c. alwaies in his Chruch a King a Prophet and a Priest 8. Proposition Matrimonie is no Sacrament Matrimonie is a state of life holy and honourable among all men Howbeit to say that the same is a Sacrament instituted and that by Christ as the Papists doe wee cannot be enduced and that for diuers reasons· For marriage or the wedded state was neuer commanded by God to be taken for a Sacrament Againe it hath neither outward element nor prescribed forme nor promise of saluation and a Sacrament should and Baptisme and the Lords Supper haue Besides matrimonie may be entred into or not at our discretion But it is not at our choise to be partakers or not to participate of the sacraments if wee may come by them Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie but the Sacraments of the newe Testament were institued by Christ. Finally it was no Sacrament to the Fathers afore and in the time of the law and therefore is no Sacrament to vs. Herevnto subscribe the Churches of God elswhere all of vs opposing our selues against the manifold aduersaries of this truth whereof Some haue too highly cōceiued of the wedded state such are the Papists when they will haue it to be a Sacrament as hath bin said and such were the Vigilantian Bishops who would take no men into the Clergie except they would be married first Others againe too basely and badly thinke of Matrimonie defending some of them howe it is not meete that any man or woman should marrie at all such were the Gnostickes the Marcionites the Tatians the Montanists i the Manichies the Hieracites and the Apostolikes That any man or woman should twice marry the husband or wife being dead of this minde were the Catharans Origen and Tertullian That some kinde of persons should euer marrie as namely those which haue taken holy orders or be of spirituall kindred these errors the Papists doe hold Lastly that any persons should be married but by Popish preists thinking all those men and women not lawfully married which are coupled together by Protestant ministers and therefore haue newe married such persons So did the Papists both in the Lowe countries and in France 9. Proposition Extreame vnction is no Sacrament The Papists doe take Anoiling of the sick which they call extreame Vnction for a Sacrament whereof as they write The matter is oile hallowed by a Bishop wherewith the sick person is annoiled vpon the Eies Eares Mouth Nose Hands and Feete The Form is the words which the Preist speaketh when hee doth annoint the sick person in the foresaid places saying By this Oile God forgiue thee thy sinnes which thou hast committed by thine Eies Nose Eares and Mouth by thine Hands
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
a m. â— Test. 117.19 Epicurus 126. m. 35. vix 130.17 we may 131.25 3 or 26. â— before ibid. be 6 chosen 27. work 5 132.21 d. the. 136.26 but that 41. m. Towres 141.30 But there 144.12 Christians from the. 31. in any 145.9 Saravia 11. appertaine 147.12 Sacrament 149.8 Eutychites 14. Sacraments 30. d. of 154.10 d. be 12. Exorcists 29. the Cardinall 155.19 Acolyte 20. not alwaies in his Church 30. as a. 158.31 great 159.4 Alva 8. abused by 15. guise is 162.7 are but 20. HeÌ„riciaÌ„s 166.13 Not Manicheans 167.8 d. they 26. Iouinians 169.21 a sect a. 29. d. the 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se sub ii 38 nowe 172.8 the Lords supper is a sacrament 173. m. 5. communion 19. sacrilegious 21. Antwerp an 17428. whole christ is 176. m. 14. vt substan 23. nil est 177.3 therefore 17. at Masse or borne about to the sicke he shall kneele downe deuoutly say his pater noster or 178.3 in the. 12. signe 179.14 doctrine 180.6 hath so 20. the Artotarites 23. Eucratites 183.8 d. and no woman 9. and came 185.4 religion 187.9 vncontinent life 188.30 alliteration 189.3 which error 4. Ochinites 191.21 veâ—mine when they haue annoyed 195. m. 23. Sab. do 196.9 d. by 197.17 Rhene Frankeland and Sâ—eâ—uland 36. 〈…〉 doest it 191.24 the well 192.3 d. both 194.24 vt plurimis 25. Smeton 199.22 consecration 26. d. l. 202.16 of the. 204.15 d. there 208.16 Monetâ—rius 211.13 Hugh Capet 215.4 goods Archb. Cranmer Vnitie of doctrine in all Churches reformed a Ab initio reformationis ardebant amore veritatis omnes Poliâ—ici ecclesiasticâ— plebei Jezler de diutur belli Euchar. p. 49. Vnitie of doctrine in the Church of Eng. in K. Ed. 6. his daies An. 1552. K. Edward 6. q. Mary The prâ—iers of the persecuted Saints for the reducing of true religion into the realm F. Latimer B. Parkhurst Q. Elizab. True doctrine restored an 1558. and an vniformitie of the same established and publshed an 1562. An. 1562. Arch. Parker Subscription required vnto the Booke of Art an 1571. An. 1572. * Bartholomaeus flet quia gallicus occuâ—hat aâ—las Vnitie of doctrine still coÌ„tinued Archbish. Grindall The fâ—ctious encrease and growe confident Vnity of doctrine stil holdeth among vs. An. 1583. Arch. VVhitegift Subscription the second time called for An. 1584. How basely the Brethren conceiue of the doctrine by the Bishops agreed vpon and established by the prince The vncoath doctrine of the factious Brethren Of the second Subscription vrged an 84. The BrethreÌ„s diuine conceipts of their Discipline The Br. renue and continue their base coÌ„ceits of the publike Art of in our religioÌ„ comparison of their new Gospell An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes and writings Most learned worthy men set themselues against the Br. and the Presbyterian discipline A Stratagem of the Br. An. 1595. Certaine fruites and effects of the Sab. doctrine published by consent of the Brethren The summe of the Saâ— doctrine broached by the Brethren The Br. doctrine of the Sabbath called in by authoritie and forbidden any more to be printed An. 1599. 1600. Purity of doctrine all Q. Eliz. raigne maintained in England An. 1602. K. Iames. An. 1603. K. Iames abused and troubled with false informations and petions of the Br. K. Iames patronizeth the doctrine religion countenaunced by Q. Eliz. Dominini Incarnaâ—i an 1604. Subscription the third time vrged Of the subscription called for a Can. 2.127 b Ibid. The Church of England setled and coÌ„stâ—nt in her Religion An. 1605. The Brethren no changlings VVhy the Br. will subscribe vnto some but not vnto all the Articles A late deuise of the Br. to shunne subscribtion The purpose and doctrine of our Church continue the same Neither the Doctrine nor purpose of our Church altered a Thou shalt haue none other Gods before me Ex. 20.3 the lord our God is Lord onely Deut. 6.4 Who is God beside the Lord Psal. 18.31 Hath not one God made vs Mal. 2 10. There is none other God but one 1. Cor. 8.4 b Mine heart and my flesh reioyce in the liuing God Psal. 84.2 Ye are the Temple of the liuing God 2. Cor. 6.16 c For a long season Israel hath bin without the true God 2 Chron. 15.3 The Lord is the God of truth he is the liuing God and an euerlasting King Ier. 10.10 This is life eternall that they know thee to be the onely very God c. Ioh. 17.3 Ye turned to God from idols to serue the liuing and true God 1. Thess. 1 9. d O my God c. thy yeares endure from generation to generation c. thy yeares shall not faile Psal 102. v. 24 26 27. He is the liuing God and remaineth for euer Dan. 6.16 e O Lord my God thou art excâ—eding great thou art clothed with glorie and honour which couereth himselfe with light as with a garment c. Psal. 104. v. 1. c. God is a spirit Ioh. 4.24 The Lord is the spirit 2. Cor. 3.17 He is not a man that he should repent 1. Sam. 15.29 I will not execute the fiercenes of my wrath I will not returne to destroy Israel for I am God and not man Hos. 11.9 f The sound of the Cherubims wings was heard into the vtter court as the vâ—ice of the Almightie God when he speaketh Ezek. 10.5 I will be a Father vnto you c sâ—ith the Lord Almightie 2. Cor. 6.18 We giue thee thanks Lord God Almightie Reuel 11.17 g Great is our Lord and great is his power his wisdome is infinite Psal. 147.5 To God onely wise be honour and glorie for euer and euer 1. Tim. 1.17 To God I say onely wise be praise through Iesus Christ for euer Amen Rom. 16.27 h Praise ye the Lord because he is good for his mercie endureth for euer Psal. 106.1.107.1.108.1 c. i Art 1. k Confes. 2. ar 2. l cap. 3. m art 1. n art 2. o cap. 1. a Deos esse dubitabat Protagoras nullos esse omnino Diagoras Thâ—oâ—â—rus Cyreniacus putauerunt M. T. Ciâ—e de Nat. Deor. l. 1. b Protagoras Deos in dubium vocavit Diagoras exclusiâ— Lactan. de fal Rel. cap. 2. c August contra Manich. l. 2 c. 1 2. d Clemen Alex. str l. 5. e Valentinus trigintae Deorum praedicator saith Cyril catech 6. f Epiphan g Exod. 32. h Gand. Merula demiâ—abil lib. 3. c. 56. i Piscem Syri venerantur Cic. de Senect k Merula de mirab l. 3. c. 48. l Histor. of Bel. m Gods are come downe to vs in the likenes of meÌ„ and they called Barnabâ—s Iupiter and Paul Mercurius c. Then Iupiters priest c. Act. 14.11 c. who knoweth not that the citie of the Ephesians is a worshipper of the great Goddesse Diana Act. 19.35 n Voiage of the Holland ships o Theodoret. l. 4. c. 10. p Tu es nostra fides in te credimus will the
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
themselues are no better then Turkes The Papists also which say that The present Church of Rome is Gods Church Gods catholike church the mysticall body of Christ Papists Catholikes and true christians are all one Muncer and the Anabaptists tearmed themselues cleane opposite to the church of Christ the elect of God and said that all other men were wicked and worthie to be slaine The Familie of Loue who publish how themselues onely are the Church and all other men are Heathen and Beastes themselues onely are the Catholike Church of God the Saints of God and his acceptable people and that such as are no Familists they haue no liuing God and shall perish The Puritanes finally they say If God haue any Church or people in the land no doubt the title Puritane is giuen them Notable wordes either God hath no Church in England or Puritanes are the Church The Marprelate is not afraide to vtter this speech They against whome I deale namely the ecclesiasticall officers as Bishops and their fauourers and partakers haue so prouoked the anger of the Lord and praiers of his Church as stand long they cannot others of the said Bishops and the like write thus they bidde battell to Christ and his Church and it must bid defiance to them till they yeeld 3. Proposition The visible Church is a Catholike Church The proofe from Gods word The visible Church properly vnderstood is but a part of the Catholike yet forasmuch as it is a Congregation of the faithfull who are for calling Gouernours and subiects noble and base rich and poore teachers and learners for sexe men and women for age old and young for nation Iewes and Gentils Grecians and Barbarians for time and continuance in all ages euen from our first parents it may rightly be called a Catholike Church This is groūded vpon Gods word where wee finde that excluded is no calling no sexe none age no nation and that the Church as it hath bin from the worldes beginning so shall it continue to the end And this is the confession of the Churches Errors and Adversaries vnto this truth Vnsound be they in religion therefore which haue and doe as it were tie the church to a certaine country as the Donatists did to Africa a people as the Iewes to themselues persons place calling or time as doe the Papists To certaine persons when they say The Church is founded vpon Peter and his successours All that will be saued must of necessitie be subiect to the Bishop of Rome The true Church is vnited to the obedience of the Pope of Rome To a certaine place when they say The Church of Rome is the Catholike Church The Church of Rome is the mother of the faith To a certaine calling by their Petrus a Soto to Bishops and Prelates To a certaine time as when the said Papists affirme how The time was when holynes was onely in the virgine Mary when faith rested onely in the virgine Mary when all the faith was lost saue onely in our Lady It is a bold assertion also and very presumptuous of Apostata Hill that in England al men were Papists without exception from the first Christening thereof vntill the age of K. Henry the eight 4. Proposition The word of God was and for time is before the Church The proofe from Gods word Forasmuch as the visible Church of Christ is a Congregation of men either in the eies of God or in the iudgement of the godly faithfull it followeth that the word of God must be afore the Church for time as likewise for authoritie For time because Gods word is the Seede the faithfull the Corne and the Children Gods worde is the Rocke or foundation the faithfull the House For authoritie also the word is before the Church because the voice of the Church is the voice of man who hath erred and may erre from the truth but the voice of the word is Gods voice who cannot deceiue nor be deceiued Of this iudgement be the Churches reformed Aduersaries vnto this truth This maketh to the strengthning of vs against those Popish assertions of Vignerinus and such like viz. that the Church was before the word for time and is aboue the word for authoritie 4. Proposition The marks and tokens of the visible Church are the due and true administration of the word and Sacraments The proofe from Gods word There is the visible Church of Christ where the word of God sincerely is preached and the Sacraments instituted by our Sauiour are duly administred Hence is it that our Lord and Sauiour calleth them his mother and his brethren which heare the word of God and doe it and saith Hee that is of God heareth Gods word also My sheepe heare my voice and how shall they heare without a preacher saith S. Paul Likewise the Apostle S. Iohn He that knoweth God heareth vs he that is not of God heareth vs not Again they are of the world therefore speake they of the world and the world heareth them And touching the Sacraments first of Baptisme Goe therfore teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commanded you Wee haue bin baptized into Iesus Christ yee are washed yee are sanctified By one Spirit are wee all baptized into one Body Next of the Lords supper The Lord Iesus in the night that hee was betraied tooke bread and when he had giuen thankes he brake it and said take eate this is my body which is broken for you this doe in remembrance of me After the same manner also he tooke the cup when he had Supped saying This is the new Testament in my blood this do as oft as yee drinke it in remembrance of mee The Christians in all reformed churches acknoledge these things Some and they also many of them very godly men adde ecclesiasticall Discipline for a note of the visible Church But because the said Discipline in part is included in the markes here mentioned both wee and in effect all other well ordered Churches ouer passe it in this place as no token simply of the visible Church Neither tie wee the Church so strictly to the signes articulate that wee thinke all those to be without the Church and no Christians which neither doe heare the word ordinarily publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receiue the other as it falleth out sometimes especially in the times of blindenesse and persecution The Errors and adversaries vnto this truth Wee renounce therefore as altogether vnsound Antichristian the opinions 1. Of the Papists who both denie
the seuen Sacraments How there be seuen Sacraments of the newe Testament That he is accursed that shall say there be either moe or fewer then seuen Sacraments or that any of them is not verily and properly a Sacrament or that they be not all seuen instituted of Christ himselfe That there are seuen Sacramēts wherof two are voluntary at the discretion of men to be taken or not as Matrimonie holy orders and fiue are necessary and must be taken and of these fiue three to wit Baptisme Confirmation and Orders are but once to be taken because they imprint an indeleble character in the soule of the receiuers and fower be reiterable and may often be receiued as the Sacrament eucharisticall Matrimonie Penance and of extreame Vnction because at their first ministration they leaue in the soule no indeleble character 5. Proposition Confirmation is no Sacrament Touching Confirmation the sentence and iudgement of the true Church is that rightly vsed as it was in the primitiue Churh it is no Sacrament but a part of Christiā discipline profitable for the whole Church of God For the auncient Confirmation was nothing else then an examination of such as in their infancie had receiued the Sacrament of Baptisme and were then being of good discretion able to yeeld an account of their beleeife and to testifie with their owne mouthes what their suerties in their names had promised at their Baptisme which confession being made and a promise of perseueranc in the Faith by them giuen the Bishop by sound doctrine graue aduise and godly exhortations confirmed them in that good profession and laying his hands vpon them praied for the increase of God his gifts and graces in their mindes The Popish confirmation all Churches of God with vs vtterly doe dislike as no Sacrament at all instituted by Christ Errors adversaries vnto this truth Contrariwise the sinagogue of Rome teacheth that Confirmatiōis a Sacramēt whereby the grace that was giuen in Baptisme is confirmed and made strong by the seuen gifts of the holy Ghost Of which their Confirmation they giue vs fower things principally to obsetue viz. 1. The substance or matter which is holy Chrisme confect as they say and made of Oile oliue and Bawlme consecrated by a Bishop 2. The forme and manner of ministring the same consisting of the wordes of the Bishop which are I signe the with the signe of the Crosse and confirme thee with the Chrisme of saluation in the name of the Father c. of the actions both of a Godfather or Godmother alreadie confirmed holding vp the child to the Bishop and of the Bishop first crossing him which is to be confirmed on the forehead with oile and next striking the partie confirmed on the eare 3. The minister who must bee a Bishop and none inferior Minister 4. The effect or effects rather For by Confirmation they say that Sinnes are pardoned and remitted The grace of Baptisme is made perfect Such become men in Christ who afore were children Grace is giuen boldly to confesse the name of Christ and all things belonging to a Christian man The holy Ghost is giuen to the full And perfect strength of the minde is attained But in so teaching dangerous and very damnable doctrine doe they deliuer For It is an error that confirmation is a Sacrament because it hath no institution from God which is necessarie to all and euery Sacrament inasmuch as a Sacrament cannot be ordained but by God onely euen as the Papists themselues doe confesse To say that popish Confirmation is grounded vpon Gods word is to speake foule vntruthes For in the Scripture there is mention neither of the matter that it must be Chrisme and that made of oile oliue and Bawlme and the same consecrated of a Bishop nor of the forme that either a Bishop must signe the party to be baptized with the signe of the Crosse or that a Godfather c. must be thereat nor of the minister that of necessitie hee must be a Bishop that is to confirme nor of the effects that thereby sinnes are pardoned and released and Baptisme consummated and made perfect It is an error to say there is any other ointment giuen to the strengthning of the Church militant besides the holy Ghost 1 Ier. 2.27 It is an error to maintaine that any Bishop can giue heauenly graces to any creature It is an error to ascribe saluation vnto Chrisme and not onely vnto Christ. It sauoureth of donatisme to measure the dignitie of the Sacraments by the worthinesse of the ministers It is an error to say that men cannot be perfect Christians without Popish Confirmation It is an error that by Confirmation the holy Ghost is giuen to the full 6. Proposition Penance is no Sacrament Touching penance the Papists doe publish fower things to be noted whereof none of them is truly grounded vpon the word of God First the matter which they doe say is partly the actions of the person penitent which are sufficient contrition of his heart perfect Confession of all his sinnes and that in particular with all the circumstances as of time place c. and satisfaction by deedes which maketh an amends for all his offenses partly the absolution of the Preist Secondly the Forme which in the Preist is the words of Absolution which he vttereth ouer the sinner in the person penitent it is his kneeling downe at the Preists feete his making the signe of the Crosse vpon hts breast and his saying Benedicite to his ghostly Father The Preist say they beareth the person of God and is the lawfull Iudge ouer the penitent and may both absolue from the guilt of sinne and inflict a punishment according to the offense Thirdly the minister who ordinarily is the curate of euery parish but extraordinarily and in the time of extreame necessitie or by licence is any Preist And yet some sinnes are so grieuous as none may absolue but either the Bishop or his Penitentiarie as the crime of Incest breaking of vowes Church robbing Heresie adulterie and some againe none remit or pardon but the Pope onely or his Legate as Burning of Churches violent striking a Preist counterfaiting of the Popes Bulles c. Fourthly and last of all the effect Hereby they say the penitent sinner is purged absolued and made as cleane from all sinne as when he was newly baptized and besides enriched with spirituall gifts and graces The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their detestation of this newe Sacrament as hauing no warrant from Gods word The blasphemies are outragious and the errors many and monstrous comprised in this doctrine of Popish Penance For neither can the matter of this their Sacrament nor the forme nor the minister nor the effect be drawne from the word of God They say Penance is a Sacrament and yet can they shew no element it
Manichians which baptize not any Not false christians or Marcionites which did baptise the liuing for the dead Which Marcionites also denied Baptisme vnto all married persons baptized none but persons single virgins widdowes and women diuorced from their husbands Not Originists who maintaine a Baptisme by fire as also that after the resurrectiō of our bodies wee shall haue neede of Baptisme Not of Matthewe Hamants opinion that Norfolke Heretike which stood in it to the death that Baptisme is not necessarie in the Church Not Anabaptists which number Baptisme among things indifferent and so to be vsed or refused at our discretion Not Familists which say there is no true Baptisme but onely among themselues Nor Papists who both baptise Bels Babels as afore hath bin showen art 25. prop. 10 and also make the vowe and profession of the monachall or life of a Monch as good a token of Christians as Baptisme 2. Proposition Baptisme is a signe or seale of the regeneration or newe birth of Christians The proofe from Gods word Baptisme of S. Paul is called the washing of the newe Birth of others the Sacrament of the newe birth to signifie how they which rightly as all doe not receiue they the same are ingrafted into the body of Christ as by a seale be assured frō God that their sinnes be pardoned and forgiuen and themselues adopted for the children of God confirmed in the faith and doe increase in grace by virtue of praier vnto God And this is the constant doctrine of all Churches protestant and reformed The Errors and adversaries vnto this truth But no part of the true Church thinketh as did manie old haeretickes viz. that The baptized of the orthodoxall ministers are to be rebaptized as said the Nouatians Originall sinne is not pardoned in Infants as said the Pelagians because they haue no such sinne in them at all Onely sinnes past and not sinnes future or not yet committed are by Baptisme clensed as the Messalians held Being once Baptized we can no more be tēpted as thought the Iouians which was the error also of the Pelagians The Baptsme of water is now ceased and the Baptisme of voluntary blood by whipping is come in place thereof without which none can be saued as the Flagelliferians published Wee also condemne the opinion Of the Russeis that there is such a necessitie of Baptisme as that all that die without the same are damned Also of the Bannisterians which say that the water at Baptisme is not holy in respect that it is applied to an holy vse that the ordinarie and common washings among the Turkes and Iewes is the same to them that Baptisme is to vs Likewise of the Familie of Loue which conceiue basely of this Sacrament calling it in derision Elementish water and of no better validitie or virtue then common water Also of the Anabaptists who ascribe no more vnto Baptisme then vnto any other thing ciuilly discerning one man from another and say that the Sacraments of the newe Testament are no instruments to raise or confirme faith And lastly of the Papists who maintaine that Baptisme serueth to the putting away of originall sinne onely Baptisme bringeth grace euen ex opere operato 3. Proposition Infants and young children by the word of God are to be baptized The proofe from Gods word Although by expresse tearms wee be not cōmanded to baptize young children yet wee beleeue they are to be baptised and that for these among other reasons 1. The grace of God is vniuersall and pertaineth vnto all Therefore the signe or Seale of grace is vniuersall and belongeth vnto all so well young as old 2. Baptisme is vnto vs as Circumcision was vnto the Iewes But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong vnto the kingdome of heauen and are in the couenant therefore the signe of the couenant is not to be denied them 4. Christ gaue in commandement that all should be baptized Therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessarie that they should be partakers of the Sacrament thereof All Christian churches allowe of the Baptisme of infants Adversaries vnto this truth The premises declare that They slander vs which say That all Protestants denie the Baptisme of children to be necessarie and this is Runnagate Hills report They erre which oppugne this truth as doe many persons but not after one and the same sort For. Some vtterly denie that Infants or young children are to be baptized so did the Pelagians the Heracleons and the Henricians and so doe the Anabaptists whereof said some how baptisme is the inuention of Pope Nicholas and therefore naught others that Baptisme is of the deuill So thought Melchior Hoffeman so also doe the Swermerians a set among the said Anabaptists the Seruetians and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old Others refuse to baptise not all but some Infants So denied is Baptisme by the Barrowists vnto the seede of whores and witches by the Brownists vnto the children of open sinners by the the Disciplinarians vnto their children which subiect not themselues as Dud. Fenner saith vnto the discipline of the Church or obey not the Presbyteriall decrees Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the newe ministers of the Church of England as the Brownists doe thinke or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of Infants in France and in Netherland or by vnpreaching ministers as the disciplinarian Puritanes doe hold And others are of opinion that none are to be baptized which beleeue not first Hence the Anabaptists Infants beleeue not therefore be not to be baptized Hence the Lutherans Infants doe beleeue Therefore to be baptized 28. Article Of the Supper of the Lord. The Supper of the Lord is not only 1 a signe of the loue that Christians ought to haue among themselues one to another but rather 2 it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily with Faith receiue the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cuppe of blessing is a partaking of the Blood of Christ. 3 transubstantion or the change of the substance of Bread and wine in the Supper of the Lord canot be proued by holy writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions 4 The Body of Christ
places assuredly neither had the ceremonies of the old lawe bin as they are now abolished neither would the apostles euer haue giuen such presidents of altering them vpon speciall reasons as they haue done For the said Apostles changed the times and places of their assembling together the people of God meeting and the Apostles preaching sometimes on the weeke sometime on the Sabboth daies sometimes publikely in the Temple in the synagogues and in the Schooles sometimes priuately in house after house and in chambers sometimes in the day time sometimes in the night Neither kept they the same course in the ministration of the Sacraments For as occasion was offered they both baptized in publike assemblies and in priuate houses before many and when none of the faithfull but the minister onely and the party to be baptized were present and ministred likewise the Supper of the Lord in the day time and at midnight in the open Churches and in priuate houses So nothing therefore be done against the word of God traditions and ceremonies according to the diuersitie of countries and mens manners may be changed and diuers Of this iudgement with vs be all reformed Churches The Errors and adversaries vnto this truth They are greatly deceiued therefore which thinke that The Iewish ceremonies prescribed by God himselfe for a time vnto the Iewes are to be obserued of vs Christians Such were the old Heretikes the false Apostles the Cerdonites the Cerinthians and the Nazarites and are the Familists The traditions and namely the tradition and ceremonie of the seuenth day for the Sabboth the manner of sanctifying thereof must necessarily be one and the same alwaies and in al places Hence the demi-Iewes our English Sabbatarians affirme first touching the sanctification of the seuenth day howe It is not lawfull for vs to vse the seuenth day to any other end but to the holy and sanctified end for which God in the beginning created it So soone as the 7. day was so soone was it sanctified that wee might know that as it came in with the first man so must it not goe out but with the last The Sabboth or seuenth day of Rest which hath that cōmendation of antiquitie ought to stand still in force All the Iudaicall daies and Feasts being taken away onely the Sabboth remaineth And next concerning the forme and manner of keeping the day they deliuer that Wee are bound vnto the same Rest with the Iewes on the Sabboth day As the first seuenth day was sanctified so must the last be Wee be restrained vpon the Sabboth from work both hand and foote as the Iewes were Euery ecclesiasticall minister in his charge necessarily must preach and make a sermon euery Sabboth day euery man or woman vnder paine of vtter condemnation must heere a Sermon every Sabboth day Euery pastor in his charge must execute the discipline and Presbyteriall gouernment in his parish euery Sabboth day Last of all deceiued by be the Romane Catholikes which are of opinion how the ceremonies of their Church are vniuersally and vnder the paine of the great curse necessarily to be vsed in all places and countries 2. Proposition No priuate man of a selfe will and purposely may in publike violate the traditions and ceremonies of the Church which by common authoritie be allowed and are not repugnant to the word of God The proofe from Gods word Great is the priuiledge great also the libertie and freedome of Gods Church and people For they are deliuered From the curse of the Lawe From the Law of sinne and of death From all Iewish rites and ceremonies And from all humane ordinances and traditions whatsoeuer when they are imposed vpon the consciēces of men to be obserued vnder paine of eternall condemnation Notwithstanding the Church and euery member thereof in his place is bound to the obseruation of al Traditions and Ceremonies which are allowed by lawfull authoritie and are not repugnant to the word of God For hee that violateth them contemneth not man but God who hath giuen power to his Church to establish whatsoeuer things shall make vnto comenesse Order and Edification This of our godly brethren in their published writings is approoued The adversaries vnto this truth Notwithstanding say the Anabaptistes The people of God are free from all lawes and owe obedience to no man are not to be bound with the bands of any iurisdiction of this world say the Brownistes are freed frō the obseruation of all rights and eccles ceremonies say certaine ministers of the praecise faction both in Scotland and England Againe there be of the Clergie who rather then they will vse or obserue any rights ceremonies or orders though lawfully ratified which please them not will disquiet the whole Church forsake their charges leaue their vocations raise stirs and cause diuisions in the Church as did many when it was in Germanie about the Rheme Frankeland and Sneauland whereby most lamentable effects did ensue and doe the refractorie ministers in the Church of England at this day the more is the pittie The principall author of all these tragicall suries about ceremonial matters was Flacius Illyricus whose preachings were that rather thē ministers should yeeld vnto the seruitude of ceremonies they should abādō their calling giue ouer the ministery to the end that Princes magistrates euē for fear of vprores and popular tumults might bee forced at the length to set their ministers free from the obseruation of all ceremonies more then they were willing to vse themselues 3. Proposition Ceremonies and traditions ordained by the authoritie of man if they be repugnant to Gods word are not to be kept and obserued of any man The proofe from Gods word Of ceremonies and traditions repugnant to the worde of God there bee two sorts whereof some are of things meerly impious wicked such was the Israelites calfe and Nebuchadnezars idoll and bee the Papisticall Images Reliques Agnus-deis and Crosses to which they doe giue diuine adoration These and such like be all flatly forbidden Others are of things by God in his word neither commaunded nor forbidden as of eating or not eating Flesh of wearing or not wearing some Apparrell of keeping or not keeping some daies holy by abstinence from bodily labour c the which are not to be obserued of any Christian when for sound Doctrine it is deliuered that such workes either doe merit remission of sinnes or bee the acceptable seruice of God or doe more please then the obseruation of the lawes praescribed by God himselfe or be necessarilie to be done insomuch as they are damned who doe them not We must therfore haue alwaies in minde that we are bought with a price and therefore may
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 â—â—th care both of his seruanâ—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 punnishmenâ— 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