We have no new Faith to Declare no new Doctrine to Teach no private Opinions to Divulge no Point or Truth do we Profess no not one which hath not been declared taught divulged and esteemed as the common Doctrine of the Church of England ever since the Reformation If then we evince not the Faith we profess to be consonant unto the Scriptures the Doctrine of the Primitive Church of the four first General Councels the Confessions of the Reformed Churches beyond the Seas and that in particular of the Church of England we shall acknowledge the Condition of Things in reference unto that Liberty which we humbly desire to be otherwise stated than hitherto we have apprehended But if this be the condition of our Profession as we hope it is manifest unto all Unprejudiced and Ingenious Persons to be who esteem it their Duty not to judge a matter of so great importance before they hear it We can hardly think that They give up Themselves to the Conduct of the Meek and Holy Spirit of CHRIST who are ready to breathe out Extirpation against us as to our Interest in this World for the profession of Those Principles in the things of God which They pretend to build their own Interests upon for another The NON-CONFORMITY then that we may be charged with being very remote from a dissent unto that Doctrine which is here publickly avowed and confirmed by Law it cannot but seem strange unto us that any should endeavour to cast us under the same severity with them who utterly renounce it and would entayl upon their Posterity on the forfeiture of all their Publick Rights as English-Men and benefit of their private Estates not only an adherence unto the Protestant Religion but a Precise and Determinate Judgement and Practice in things of very Little Concernment therein and of none at all as to publick Tranquility Would it not seem strange that a man might at as easie and cheap a rate renounce the Protestant Profession and the Fundamental Doctrines of the Church of England in things indispensably necessary to Salvation as to be mistaken or suspend his assent about things dark and disputable in their own nature and of very small importance which way soever they are determined So that Men in the embracing or refusal of them rebel not against that commanding Light of God set up in their hearts to rule them in His Name in that apprehension which they have of the Revelation of his Will which is unto them of great and eternal moment They are then only things relating unto Outward Order and Worship wherein our dissent from the present Establishment of Religion doth consist things about which there hath been variety of Judgement and difference in Practice from the days of the Apostles and probably will be so untill the end of the World For we find by experience that the late Expedient for the ending of differences about them by vindicating of them into the arbitrary disposal of every Church or those that preside therein in whose Determinations all persons are to acquiesce is so far from accomplishing the work whereunto it is designed that it contributes largely to their increase and perpetuation Our only guilt then is Our Not agreeing with others in those things wherein there never yet was an agreement among Christians Nor perhaps had they all that frame of Spirit in Moderation and mutual Forbearance which the Gospel requireth in them would it ever by any way needful that there should so be For our parts about these things we judge not other men nor do or ever did seek to impose our apprehensions on their Judgements or Practice What in them is agreeable unto Truth God knows and will one day declare Unto our present Light in the Revelation of His Will must our practice be conformed unless to please Men and secure our transitory perishing Concernments we intend to break his Bonds and cast away his Cords from us And that it may the better appear what is both our Judgement and Practice in and about these things unto what we have declared in the close of our Confession which we suppose they cannot reasonably and with satisfaction to their own Consciences wholly overlook who because thereof are ready to reflect with severe thoughts upon us we shall now only add The General Principles whereunto all that we profess or practise in these things is resolved And of them we humbly desire that a Christian and Candid Consideration may be had As supposing that to pass a Sentence of Condemnation against us for our dissent unto any thing without a previous weighing of the Reasons of that dissent is scarce suitable unto that Law whereby we are Men and engaged into Civil Societies As then Religion is publickly received and established in this Nation there are many outward Concernments of it relating unto Persons and Things that are disposed and regulated by and according to the Laws thereof Such is that which is called Power Ecclesiastical or Authority to dispose of those Affairs of the Church with coercive Jurisdiction which relates to the outward publick Concernments of it and the Legal interests of Men in them This we acknowledge and own to be vested in the Supream Magistrate the Kings Majesty who is the Fountain and Spring of all Jurisdiction in his own Kingdoms what-ever No power can be put forth or exercised towards any of his Subjects which in the manner or nature of its exertion hath the force of a Law Sentence or Jurisdiction or which as to the effect of it reacheth either their Bodies Estates or Liberties but what is derived from him and binding formally on that sole Reason and no otherwise Hence we have no Principle in the least seducing us to transgress against any of those Laws which in former dayes were looked on as safe Preservatives of the Protestant Religion and Interest in this Nation Did we assert a Forreign Power over his Majesties Subjects and claim an obedience from them in some such cases as might at our pleasure be extended to the whole that is due unto Him Did we or any of us by vertue of any Office we hold in the Church of God claim and exercise a Jurisdiction over the Persons of his Majesties Subjects in Form and Course of Law Or did we so much as pretend unto the exercise of any Spiritual Power that should produce effects on the Outward Man We might well fear left just offence should be taken against us But whereas the way wherein we worship God is utterly unconcerned in these things and we willingly profess the Spring of all Outward Coercive Jurisdiction to be in the Person of the Kings Majesty alone without the least intermixture of any other Power of the same kind directly or by consequence we cannot but say with confidence That it will be utterly impossible to convince us That on this account we are Offendors For the Worship of God and Order therein which is purely Spiritual and
be spiritual and in a spiritual manner only to be exercised 2 Cor. 10. 4 5. And because the Church might not seem to be disadvantaged by this disclamour of Power externally to coerce such as received not the truth that it embraced and to be cast into a worse condition than that of the Jews which went before whose Ordinances being carnal were established and vindicated by carnal Power St. Paul lets them know That this alteration is for the better and the coercion of miscarriages under the Gospel by threatnings of the future Judgment which would have a special respect unto them more weighty than the severest Penalties that were appointed by Moses Law Heb. 10. 28 29 30. Not that lesser Differences in apprehensions of the mind of God in his Word had any punishment assigned unto them under the Old Testament whose penalties concerned them only who turned away to the worship of any other god but the God of Israel and such no man pleads for But that the whole nature of the Ordinances and Worship of the Church being changed from carnal and earthly to heavenly and spiritual so also are the Laws of Rewards and Punishments annexed unto them These were the Rules this the Practice in this case of the Apostles of our Lord Jesus Christ. These Rules this Practice hath he recorded in his Word for our Instruction and Direction Might all those who profess Obedience unto his Name be prevailed on to regulate their judgments by them and square their proceedings unto them the Church of God would have peace and the work of God be effectually carried on in the world as in the days of old And for our parts we will never open our mouthes to deprecate any severity that may be warranted from the Gospel or Apostolical direction and practice against any mistake of that importance in the things of God as our Principles and ways may rationally be supposed to be For although we are perswaded that what we profess and practise is according unto the mind of Christ yet because it is our lot and portion to have our Governours and Rulers otherwise minded we are contented to be dealt withall so as the blessed Gospel will warrant any to deal with them who are so far in the wrong as we are supposed to be And if herein we cannot prevail we shall labour to possess our souls in patience and to commit our cause to him that judgeth righteously This we know That the Judgment and Practice of the first Churches after the days of the Apostles was conform to the Rules and Examples that by them were given unto them Differences in External Rites of Worship which were found amongst them where the substance of Faith was preserved they looked upon as no breach of Union at all A long Catalogue of such differences as were from time immemorial amongst them is given us by Socrates the Historian And he who first disturbed the peace of the Churches about them by dividing their communion Victor of Rome is left branded upon record with the censures of the principal persons for Learning and Holiness throughout the world in those days Nor is our dissent from the present Establishment of any larger extent than such as the general consent of all the first Churches extended the bond of their communion unto Impositions of things indifferent with subscriptions to precise determinations on points doubtful and ambiguous with confinements of mens practices in all outward ceremonies and circumstances of Worship were things not born in the world for some hundreds of years after the first planting of Churches Origen in his third Book against Celsus pleads expresly That there ever were differences amongst Professors of Christianity from the beginning and that it was impossible but that there should so be which yet he shews hindered not their Faith Love and Obedience Justin Martyr in his second Apology declares his forbearance and the Churches of those days towards those who believing in Christ yet thought themselves obliged to the observation of Mosaical Rites and Ceremonies provided that they did not impose the practice of them upon others Ignatius before them in his Epistle to the Philadelphians professeth That to persecute men on the account of God or Religion is to make our selves conformable to the Heathen that know not God Tertullian Origen Arnobius and Lactantius openly pleaded for a Liberty in Religion as founded in the Law of Nature and their consistence of Faith with Compulsion in that extent which we aim not at The Synod of Alexandria in the case of Athanasius condemns all external force in Religion and reproacheth the Arians as the first Inventers and Promoters of it It is indeed pleaded by some That the Christians of those days had reason to assert this Liberty because there was then no Christian Magistrate who might make use of the Civil Sword in their behalf or for the punishment of Dissenters from them and that this was the reason of their so doing But the Dishonesty of this pretence is notorious They affirm directly That no force coercion or restraint is to be used in or about the Worship of God nor outward power in a way of Penalties to be exercised over the consciences of men herein To say they thus pleaded and pretended meerly to serve their own present condition and occasion but that upon the alteration of things they would be otherwise minded is calumniously to reflect upon those holy Witnesses of Christ the guilt of the highest hypocrisie imaginable And men cannot invent a more effectual means to cast contempt on all Religion and to root a due sense of it out of the world than by fomenting such imaginations Let them therefore rest in peace under that reputation of holiness and sincerity which they justly deserve what ever be the issue of things with us or those which may suffer with us in the like condition But neither were they alone the great CONSTANTINE himself the first Christian Magistrate with Supreme Power by a publick Edict declared THAT THE LIBERTY OF WORSHIP WAS NOT TO BE DENIED UNTO ANY And until the latter end of his Reign there were no thoughts of exercising severity with reference unto any divisions amongst CHRISTIANS about the WORSHIP of GOD. After the rise of the Arian Heresie when the interposition of Civil Censures upon the account of Difference about things spiritual had made an entrance by the solicitations of some zealous persons for the banishment of Arius and some of his Co-partners it is not easie to relate what miseries and confusions were brought upon the Churches thereby imprisonments banishments and ruine of Churches make up much of the Ecclesiastical History of those days After a while Arius is recalled from banishment and Athanasius driven into it In a short tract of time Arianism it self got the Civil Sword in many places wherewith it raged against all the Orthodox Professors of the Deity of the Son of God as the Synod of Alexandria complains Much
they suffered in the days of Constantius unto whom the words of Hillary in this case are worthy consideration Let saith he your Clemency take care and order that the Presidents of the Provinces look to Publick Civil Affairs which alone are committed to them but not meddle in things of Religion And again Let your gentleness suffer the People to hear them teaching whom they desire whom they think well of whom they choose GOD TEACHETH rather than BY FORCE EXACTETH the Knowledge of Himself and ascertaining the Authority of his Commands by Works of Power DESPISETH ALL COMPELLED Confession of Him If Force be used to compel Men unto the True Faith the Bishops that profess it would interpose and say God is the God of the whole World he needs no compelled obedience nor requires any such Confession of him He is not to be deceived but to be well pleased Whence is it then that persons are taught how to worship God by Bonds and Perils These are the words of Hillary But the same Persons suffered more during the Reign of Valens who was disswaded from Cruelty against the Christians by Themistius a Pagan Philosopher on the Principles of Common Reason and Honesty plainly telling him That by the way he used he might force some to venerate his Imperial Robes but never any one to worship God aright But the best Emperours in the mean time bewailed those fierce Animosities whereby every Sect and Party laboured to oppress their Adversaries according as they had obtained an Interest in Imperial Favour and kept themselves from putting forth their Authority against any Dissenters in Christian Religion who retained the Foundation of the Faith in any competent measure Valentinianus by publick Decree granted liberty of Religion unto all Christians as Zosomen testifies Lib. 6. Ammianus Marcellinus in his History observes the same Gratian made a Law that Religion should be free to all sorts and sects of Christians except the Manichees Eunomians and Photinians and that they should have their Meetings free as both Socrates and Zosomen acquaint us Neither have they been without their Followers in those Ages wherein the Differences about Religion have risen to as great a height as they are capable of in this World Nor will Posterity be ever able to take off the lasting Blot from the Honour of Sigismund the Emperour who suffered himself to be imposed upon by the Council of Constance to break his word of Safety and Liberty to John Hus and Jerom of Prague And what did Charles the Fifth obtain by filling the World with Blood and Uprores for the extirpation of Protestantism Notwithstanding all his Victories and Successes which for a while smiled upon Him his whole Design ended in loss and disappointment Ferdinand his Brother and Successor made wise by his Example kept constant the peace of the Empire by a constant peace granted to the Consciences of Men. His Son Maximilian continually professed That the Empire of Conscience belonged unto GOD alone wherein He would never interpose And upon the Return of Henry the Third of France out of Poland He gave Him that Advice to this purpose which it had been happy for that Prince if He had understood and followed before He came to dye But then even He also having the severe Instruction given Him of His own Experience left that as His last Advice to his Councellors That they should no more with Force interpose in the matters of Religion Rodulphus who succeeded Maximilian by the same means for a long time preserved the peace of the Empire And after he had by the perswasions of some whose interest it was so to perswade him interdicted the Protestants in Bohemia the use of their Religion upon the tydings of a defeat given to his Forces in Hungary by the Turks he instantly replyed I looked for no other issue since I invaded the Throne of God imposing on the Consciences of Men and therefore granted them their former Liberty Doth not all the World behold the contrary issue of the Wars in France and those in the United Provinces begun and carried on on the same account The Great Henry of France winding up all the differences thereof by granting Liberty to the Hugonots laid a firm Foundation of the future Peace and present Greatness of that Kingdom Whereas the Cruelty of the Duke D'Alva and his Successors implacably pursuing the Netherlands to ruine on the same account hath ended in the utter loss of sundry Provinces as to the Rule and Authority that he and they endeavoured absolutely to inthrone and rendered the rest of them scarce worth the keeping The World is full of Instances of the like kind On the other hand When by the crafty Artifices and carnal Interests of some the Principle of External Coercion for lesser Differences in matters of Christian Religion came to be inthroned and obtained place in the Emperial Constitutions and Laws of other Kingdoms the main use that was made of it was to drive Truth and the purity of the Gospel out of the World and to force all men to center in a Profession and Worship framed to the Interest of some few men who made no small advantage of it According as the Power and Purity of Religion decayed so did this perswasion get ground in the Minds of Men untill it became almost all the Religion that was in the World That those who submitted not unto the Dictates of them who by various wayes obtained a mixture of Power Civil and Ecclesiastical into their hands should be destroyed and rooted out of the Earth This Apostacy from the Spirit Principles Rules and Commands of the Gospel this Open Contradiction to the Practice of the Apostles their Successors first Churches best and wisest Emperours attended with the woful consequents that have ensued thereon in the ruine of Souls proscriptions of the Truth Martyrdom of thousands and ten thousands commotions of Nations and the destruction of many of them We hope will not be revived in these dayes of Knowledge and near approach of the Judge of all We trust that it will not be thought unequal if we appeal from the example of the Professors of Christianity under its wofull Degeneracy unto the first Institution and publick instance of its Profession especially being encouraged by the Judgement Example and Practice of many Wise and Mighty Monarchs in these Latter Dayes The Case is the same as it was of old no new Pretences are made use of no Arguments pleaded for the Introduction of Severity but such as have been pretended at all times by those who were in possession of Power when they had a mind to ruine any that dissented from them That the end of their Conventicles was for Sin and Uncleanness that the permission of them was against the Rules of Policy and Laws of the Empire that they were Seminaries of Sedition that GOD was displeased with the confusion in Religions introduced by them that Errors and mis-apprehensions of GOD were nourished in them
that they disturbed the Union Peace and Love that ought to be maintained among Mankind that they proceeded upon Principles of Pride Singularity Faction and Disobedience unto Superiors was from the first entrance of Christianity into the World charged on the Professors of it The same Arguments and Considerations are constantly still made use of and insisted on by all men that intend Severity towards them that differ from them And they are such as will evidently serve alike any Party or Perswasion that in any place at any time shall be accompanied with Power And so have been oftner managed in the hands of Error Superstition and Heresie than of Truth and Sobriety Wherefore the Bishop of Rome observing the unreasonableness of destroying Mankind upon such loose Principles and Pretences as are indifferently suited unto the Interest and Cause of all who have Power to make use of them because they all suppose the thing in question namely That they who enjoyed Power did also enjoy the Truth found out a way to appropriate the whole advantage of them to himself as having attained the ascription of an INFALLIBILITY unto him in determining what is the Truth in all things wherein Men do or may differ about Religion or the Worship of God This being once admitted and established there seems great force in the foregoing pleas and reasonings and no great danger in acting suitably unto them but that the admission of it is more pernicious unto Religion than all the consequents which it pretends to obviate But where this infallible determination is disclaimed to proceed unto outward punishment for such conceptions of mens minds and consciences in the things of God as he is pleased to impart unto them which may be true and according to his will upon reasons and pretences invented originally for the service of error and made use of for the most part unto that purpose being more fit for that work than for a contribution of any assistance unto truth is that which we know not how men can commend their Consciences unto God in Besides what is it that is aimed at by this external coercion and punishment that all men may be of one mind in the matter of the Worship of God a thing that never was nor ever will be by that means affected in this world for neither is it absolutely possible in itself neither is the means suited to the procurement of it so far as it is possible But whom neither the reason of the thing it self will convince nor the constant experience of so many ages it is in vain for any to contend withall In the mean time we know that the most of them who agree together to press for severity against us for dissenting from them do differ among themselves in things of far greater importance in the Doctrine of the Gospel than those are wherein we differ from them whence it must needs be evident to all what is the ground of their Zeal in reference unto us and others But all these considerations are quickly in the thoughts of some removed out of the way by pretences that the indulgence and liberty desired will certainly produce all sorts of evils both in Religion it self and in the Civil state which being mentioned before in general shall now be a little further considered For this is principally if not solely pleaded for the refusal and the rejection of them Neither doth this course of procedure seem to be unwisely fixed upon by those who suppose it to be their interest to manage their opposition unto such an indulgence wherein yet we hope they will at length discover their mistake For whereas the arguments to be in this case insisted on consist meerly in conjectures jealousies and suppositions of what may come to pass none knows when or where it is easie for any to dilate upon them at their pleasure nor is it possible for any to give satisfaction to all that men may conjecture or pretend to fear Suppose all things that are evil horrid pernicious to truth and mankind and when they are sufficiently aggravated affirm that they will ensue upon this forbearance which that all or any of them will so do no man can tell and this design is satisfied But it is sufficiently evident that they are all false or mistaken suppositions that can give countenance unto these pretences For either it must be pretended that truth and order which those who make use of those reasonings suppose themselves possest of have lost the power and efficacy of preserving themselves and of preventing the evils summoned up to be represented as the consequents of indulgence without external force and coercion which they have had sometimes and elsewhere or that indeed they have all actually followed and ensued upon such indulgence in all times and places The latter of these is so notoriously contradicted by the experience of the whole world especially of sundry Kingdoms and Dominions in Europe as France Germany Poland and others that it may not hope for admittance with the most obnoxious credulity For the former it is most certain that the truth of the Gospel did never so prevail in the world as when there was a full liberty as unto civil punishments granted unto persons to dissent in it and about it And if that which is now so called continueth not to have the same effect it may justly be feared that it is not indeed what it is called or that it is not managed in a due manner It is then altogether uncertain that upon the indulgence desired such variety of opinions will ensue as is pretended and unquestionably certain that all such as produce practices contrary to civil Society moral honesty or the light of nature ought in all instances of them to be restrained For the conscience of a man can dictate no such thing unto him there being an inconsistency in them with that supreme light which rules in Conscience whilst it may be so called And it is a hard thing to ruine multitudes at present sober and honest lest by not doing so some one or other may prove brainsick frantick or vicious who also may be easily restrained when they appear so to be And moderate liberty will certainly appear to be Religious security in this matter if the power of it as well as the profession be regarded For it is the interest of them who plead for indulgence to watch and contend against errour and heresie no less than theirs by whom it is opposed For professing all material truths with them they are not to be supposed to value or esteem them less than they And it may be it will appear that they have endeavoured as much their suppression in the way warranted by the Gospel as those who profess such fears of their increase They are Protestants only of whom we speak and to suppose that they will not do their utmost for the opposing of the rise growth or progress of what ever is contrary to that Religion
a peculiar Objection against us it being the only Foundation of all others and only occasion of the difference about which we treat Had not a Law enjoyned the practice of some things in the Worship of God which according unto our present Light we cannot assent unto without ceasing to worship him for to worship him in our own thoughts against his mind and will is to prophane his Name and Worship had it not forbidden the exercise and discharge of some duties which we account our selves obliged unto by the Authority of God himself we had had no need to implore the clemency of our Governours to relieve us against that severity which we fear This then we acknowledge but withall to state this Difference upon its right foundation do solemnly in all sincerity protest before God his holy Angels and all the world That it is not out of any unwarrantable Obstinacy that we are conscious of unto our selves nor from any disaffection unto or dissatisfaction in the Government that God hath set over us but meerly from a sense of that account which we have one day to make before JESUS CHRIST the JUDGE of All that we cannot yield that compliance unto the Act for Uniformity which it requireth of us The Case then notwithstanding this prejudice is still the same Conscience towards God in the things of his own Worship is still and alone concerned whatever other pretences and reasonings may in this case be made use of as many are and ever were in the like cases and will so be the whole real cause of that severity which we humbly deprecate and only Reason lying against the Indulgence we desire is our Profession and Practice in the things that are not of this world but purely relating to the Revelation of the Mind and Worship of GOD. What-ever therefore men may plead pretend or urge of another nature we are so far conscious unto our own Integrity as to be fully satisfied in our minds That what-ever Dangers we may be in this matter exposed unto or what-ever we may be called to suffer it is all meerly for believing in God and worshipping of him according to what he hath been pleased to reveal of his mind unto us And as in this case it is not in the power of any of the sons of men to deprive us of that Consolation which an apprehension of the truth will afford unto them that sincerely and conscientiously embrace it so whether any men can commend their consciences to God according to the Rules of the blessed Gospel of our Lord Jesus Christ in our molestation and trouble we leave it unto all unprejudiced men to judge And that we may yet farther remove all grounds of mistake and obviate all other pretences against us we shall candidly declare the general Principles both of our Faith and Worship and then leave our condition what-ever it may be to the Judgment of him who hath appointed a day wherein he will judge the World in Righteousness of his Majesty whom he hath set over us in supream Power and of all other Persons whatever who have any sense of the Terror of the Lord the account we must make of serving Him according to what He is pleased to reveal of himself unto us the nature of things known only by Divine Revelation or of the infirm frail condition of Mankind in this World For the Faith which we profess and which we desire to walk according unto we need not insist upon the particular heads of it having some years since in our Confessions publickly declared is with the joynt consent of all our Churches neither do we own or avow any Doctrine but what is therein asserted and declared And we hope it will not be looked upon as an unreasonable Request if we humbly desire That it may receive a Christian charitable sedate consideration before it be condemned May we be convinced of any thing therein not agreeable unto the Scriptures not taught and revealed in them we shall be with the first in its rejection That this hath been by any as yet attempted we know not and yet are we judged censured and reproached upon the account of it So far are Men degenerated from that frame of Spirit which was in the Christians of old so far have they relinquished the wayes wherein they walk towards those who dissented from them Nor do we decline the Judgement of the Primitive Church being fully satisfied That we teach and adhere unto is as consonant unto the Doctrine thereof as that of any Church at this day in the World The four first General Councels as to what was determined in them in matters of Faith are confirmed by Law in this Nation which is all that from Antiquity hath any peculiar stamp of Authority put upon it amongst us This also we willingly admit of and fully assert in our Confession Neither doth the addition of ours disturb the Harmony that is in the Confessions of the Reformed Churches being in all material points the same with them and no otherwise differing from any of them in things of less importance than as they do one from another and as all Confessions have done since the first Introduction of their use into the Churches of God That which amongst them is of most special regard and consideration unto us is that of the Church of England declared in the Articles of Religion And herein in particular what is purely Doctrinal we fully embrace and constantly adhere unto And though we shall not compare our selves with others in Ability to assert teach and maintain it yet we cannot whilst we are conscious unto our selves of our Integrity in our cordial adherence unto it but bear with regret the Clamorous Accusations of some against us for departing from the Church of England who have not given that testimony of their adherence unto Its Doctrine which we have done and by the help of God shall continue to do It is true indeed there are some Enlargements in our Confession of the things delivered in the Thirty Nine Articles some Additions of things not expresly contained in them which we were necessitated unto for the full declaration of our Minds and to obviate that obloquy which otherwise we might have been exposed unto as reserving our Judgement in matters that had received great publick debate since the composure of those Articles But yet we are fully perswaded that there is not any proposition in our whole Confession which is repugnant unto any thing contained in the Articles or is not by just consequence deducible from them Neither were we the Authors of the Explanations or Enlargements mentioned there being nothing contained in them but what we have learned and been instructed in from the Writings of the most famous Divines of this Nation Bishops and Others ever since the Reformation which being published by Legal Authority have been alwayes esteemed both at home and abroad faithfully to represent the Doctrine of the Church of England