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

Iesus was bound led away and deliuered vnto Pilate A councell iudged our S. Christ to be both a deceiuer and a blaphemer A councell corrupted the Souldiers and willed them to tell a Lie A counsell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus A councell both caused the Apostles to be beaten and commanded them also that they should not preach in the name of Iesus In auncient writings of credit wee may read how contrarie to Gods word by Councells Arrianisme hath bin confirmed as by the Councell at Ariminum By councells the traditions and bookes of foolish men haue bin made of equall authoririe with the word of God as by the counsell of Trent By councells hath bin established both the adoration of images as by the second councell of Nice and the Inuocation of creatures as by the Tridentine councell By councells the authority of princes hath bin empaired the Pope and Clergie advanced aboue all earthly Princes as by the Councell of Lateran The consideration of the premises and the like mooued S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant and S Augustine to write vnto Maximinus Neither ought I to obiect against thee the Synode of Nice nor thou against mee the Synod of Ariminum and Nazianzene openly to pronounce that Hee neuer sawe any good end of a Councell and The French king his Embassadour to say vnto the chapter of Trent that scarsely any good at all or very little came by Councells vnto the state of Christendome and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent wee had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicures Aduersaries vnto this truth This notwithstanding the Papists doe continue in an opinion that councells cannot erre 4. Proposition The things ordained hy generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word The proofe from Gods word Generall councells we simply condemne not yet doe wee not ground our faith vpon any councell but onely vpon the written word of God Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God we doe reuerendly embrace but whatsoeuer is contrarie vnto or besides the will of God reuealed in the holy scriptures wee doe carefully auoid And so are wee commaunded to doe euen by God himselfe Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Walke ye not in the ordinances of your fathers neither obserue their manners c. I am the Lord your God walke in my statutes and keepe my iudgements and doe them Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed As wee said before so say I now againe If any man preach vnto you otherwise then that yee haue receiued let him be accursed And so thinke the Churches reformed with vs The adversaries vnto this truth Contrarie hereunto are the opinions of the Papists For of them Some doe thinke that the decrees of Councells doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some coūsells and namely the councell of Nice of Constanstinople Ephesus and Chalcedon some as Campian thought that all councells were of equall authoritie with the word of God Others as the Guisiā faction in Frāce be resolued in matters of religion to follow the footesteps of their ancestors though Gods word and a thousand councells decree to the contrary 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatorie 2 Pardons worshipping and adoration as well 3 of images as 4 of Reliques and 5 also Inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romish doctrine concerning 1. Purgatorie 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Inuocation of Saintes is a fond thing and not warranted by the holy Scripture nor consonant but contrarie vnto the same 1. Proposition The Romish doctrine concerning Purgatorie is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word IT is granted as well by the Romish or false as by the true Church that none vncleane thing can enter into the kingdome of God And because all men either haue bin or be still vncleane therefore they must be purged from sinne But in the manner of purging them who are vnpure they doe greatly differ For the true church looking into the word of God doth finde that wee are sanctified or made cleane in diuers respects diuersly as by Baptisme by the word preached by the blood of Christ and by the spirit of God and that in this life and not in the other world For in the sacred scripture there is mention but onely of two waies one leading vnto destruction the other bringing vnto life of two sorts of men whereof some beleeue and they are saued some beleeue not and they are damned and of two States one blessed where Lazarus is the other cursed where Diues doth abide A third way or sort or state cannot be founde in the word of God And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions do testifie Adversaries vnto this truth Erroneous therefore and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life and of the newe and renued Heretikes the Papists For They thinke it to be vnsound doctrine and not sufferable in any booke for Christians to diliuer that it is vnpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine They teach by their Catechismes that to doubt whether there is a Purgatorie or no is a breach of the first commandement Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of purgatorie Auete omnes animae fideles quarum corpora hîc vbique conquiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo pretiosissimo sanguine dignetur vos à poenis liberare c. that is All haile all faithfull soules whose bodies doe here and euery where rest in the dust The Lord Iesus Christ who hath redeemed both you and vs with

Apostles and Euangelists but doe not appeare vnto vs in these daies It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God Which thinke the Sacraments are but onely ciuill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particulary the Mes●alians and Familie of Loue who thinke that for obedience sake to magistrates the sacramēts are to be receiued but are to none effect to the perfect ones in the Familie 2. Proposition The Sacraments be certaine sure wittnesses and effectuall signes of grace and God his Goodwill toward vs. The proofe from the word of God Infinitely doth God declare his vnspeakable and incomprehensible good will to man ward yet in these daies by none outward things more notably and effectually than by the Sacraments For. Of Baptisme saith Christ Hee that beleeueth and is baptized shall be saued and Peter Amend your liues and be baptized euery one c. for the remission of sins and Paul Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the word c And of the Lords supper saith our Sauiour Christ touching the Bread this is my body which is giuen and broken for you and of the Cup this is my blood of the new Testament that is shed for many for the remission of sinnes This truth doe the purer Churches of these daies euery where acknowledge The adversaries vnto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the newe Law doe conferre grace ex opere operato The Sacraments of the old and new Testament in this doe differ for that the Sacraments of the old Testament did onely shadow forth saluation but the Sacraments of the newe doe conferre and worke saluation and doe iustifie not onely signifie God his good will toward vs by reason of the worke done which is the outward Sacraments 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods word Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes and ye shall receiue the gift of the holy Ghost saith S. Peter Christ he gaue himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul The same is affirmed by the reformed Churches Howbeit this Faith is not necessarily tied vnto the visible signes and Sacraments For Without the Sacraments many haue liued and died who pleased God and are no doubt saued either in respect of their owne faith as wee are to thinke of all the godly both men who were borne and died afore the institution of Circumcision in the wildernesse and in the time of grace yet by some extremity could not receiue the seale of the couenant and women who afore and vnder the lawe for many yeares were partakers of no Sacrament and neuer of one Sacrament or that they be heires of the promise Some haue faith afore they receiue any of the Sacraments So had Abraham the Iewes vnto whom Peter preached the Samaritanes the Eunuch Cornelius the Centurion haue the godly of discretion wheresouer not yet baptized Some neither afore nor at the instant nor yet afterward though daily they receiue the Sacraments will haue faith such are like vnto Iudas Ananias and Sapphira Simon Magus the old Israelites and the wicked Corinthians In some the Sacraments doe effectually worke in processe of time by the helpe of Gods word read or preached which engendreth faith such is the estate principally of Infants elected vnto life and saluation an encreasing in yeares The adversaries vnto this truth Therefore doe they erre which teach or hold that They neuer goe to heauen which die without the seales of the couenant so thinke the Papists of Infants which die vnbaptized They are damned though they receiue the Sacraments that will not receiue them after the receiued and approued manner of the Church of Rome There is no way of saluation but by faith herby excluding infinite soules from the kingdome of heauē which depart from this world before they doe beleeue None beleeue but such as are baptized say the Papists as heare the word of God preached say the Puritanes The Sacraments giue grace ex opere operato and bring faith ex opere operato The Sacrament of Baptisme is cause of the saluation of Infants 4. Proposition Christ hath ordained but two Sacraments in his Gospell The proofe from Gods word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which beeing true then haue their bin and still are by so many aboue either two or seuen Sacraments as there be haue bin aboue two or seuen things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a couenant of God his fauour to man-ward confirmed by some outward signe or seale instituted by himselfe which also hath bin sometimes speciall either to some men that extraordinarily by things naturall sometimes as the tree of life was to Adam and the Rainebowe to Noah and sometimes by things supernaturall as the smoaking furnace was to Abraham the Fleece of wooll to Gedeon and the Diall to Ezekiah or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church militant and ordinarie as in the time of the Gospell And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe who by some earthly and outward element doth promise euerlasting fauour and felicitie to such as with true faith and repentance doe receiue the same And such Sacraments in the newe Testament we finde only to be Baptisme and the Lords supper This is the iudgement also of the Churches Protestant The Errors and adversaries vnto this truth In a contrary opinion are diuers and namely The Iewes and Turkes for they denie all the Sacraments of the Church as wee doe hold them The Euchytes who say that prayer onely and not the Sacraments are to be vsed The Schwenkfeldians who contemne not only the word preached but the Sacraments also as superfluous depending wholly vpon reuelations The Bannisterians who thinke there will be a time and that in this world when wee shall neede no Saraments The Papists who publish That wee leaue out no lesse then sixe of

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

left hand is not mine to giue but it shall be giuen to them for whome it is prepared of my Father Many are called but fewe chosen For the elects sake those daies shall be shortned Feare not little flocke for it is your Fathers pleasure to giue you a kingdome I tell you in that night there shall be two in one bedde the one shall be receiued and the other shall be left All that the Father giueth mee shall come vnto me Witnessed also is this by the Euangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained vnto eternall life beleeued and the other those whome he knewe before he did also predestinate Wee are vnto God the sweete sauour of Christ in them that are saued and in them which perish to the one wee are the fauour of death vnto death and to the other the sauour of life vnto life Blessed be God euen the Father of our Lord Iesus Christ which c. hath chosen vs in him before the foundation of the world c. who hath predestinate vs to be adopted through Ies●● Christ vnto himselfe c The examples also of the elected creatures man and Angels of the two brethren Abel and Kaine Isaac and Ismael Iacob and Esau of the two Eunuches of K. Pharao of the two kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeues vpon the Crosse the two men in the fieldes and the two women at the Mill make to the illustration of this truth All Churches consent with this doctrine The Errors and adversaries vnto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saued but none to be damned In soule some persons but in soule and body together none shall be saued of this minde were the old heretikes viz. the false Apostles the Carpocratians the Valentinians the Cerdonites the Manichies and the Hieranites and of their opinion be the Familie of Loue 2. Proposition Predestination hath bin from euerlasting The profe from Gods word Predestination beganne before all times It will be said saith our Sauiour Christ Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world God hath chosen vs in Iesus Christ before the Foundation of the world God hath saued vs c. according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was The publike confessions of the Churches namely in Heluetia Basil and France beare witnesse herevnto Aduersaries vnto this truth Those wrangling Sophisters then are deceiued who because God is not included within the compasse of any time but hath all things to come as present continually before his eies doe say that God he did not in the time long agoe past onely but still in the time present likewise doth predestinate 3. Proposition They which are predestinate vnto saluation cannot perish The proofe from Gods word All that the Father giueth mee shall come to mee and him that commeth to mee I cast not away saith Christ I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand The gates of hel shall not ouercome the Church Moreouer whome be predestinate them hee also glorified For the giftes and calling of God are without repentance They went o●t from vs but they were not of vs for if they had beene of vs they would haue continued with vs So the Churches of God as afore in this article The Errors and adversaries vnto this truth Wander then doe they from the truth which thinke That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the temple of God and be broken off from the vine Christ Iesus which was one of Glouers errors That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestinate to be saued The proofe from Gods word Wee denie that all and affirme that a certaine chosen and companie of men be predestinate and so doth Gods word Reioice that your names are written in heauen I knowe mine and am knowne of mine is the saying of Christ Iesus I suffer all things for the elects sake saith S. Paul The very same with vs doe the Churches affirme Adversaries vnto this truth Wee are therefore against them which teach how not certain but all euen the most vngodly and damnable yea the very Deuils shall be saued of which opinion were the Originists and are the Cptabaptists All men be elected vnto life euerlasting There is no hell nor future and eternall misterie at all but only either in mās opiniō as hold the Atheists or in the heart and conscience of man in this life as the Familists maintaine No certaine companie be foredestined vnto eternall condemnation None more then others be predestinate vnto saluation which was an error of Henry Bolsteck In like sort we condemne such as either curiously enquire who and how many shall be saued or damned or giue the sentence of reprobation vpon any men whosoeuer as doe the Papists vpon Caluine Beza and Verone when they call them Reprobates 5. Proposition Of the meere will and purpese of God some men in Christ Iesus are elected and not others vnto saluation The proofe from Gods word In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God the cause formall God his infinite mercie and goodnes the cause materiall the blood of Christ the cause finall or ende why both God the Father hath loued and Christ for his elect hath suffered is the glorie of God and the saluation of man And this doe all the Churches militant and reformed with a sweete consent testifie and acknowledge Errors adversaries vnto this truth Hereby is discouered the impietie of those men which thinke that 1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes and merits So teach the Papists The kingdome of heauen say they is prepared for them that are worthie of it and deserue it by their well doing Licet electis gloria ex eterna Dei predestinatione dimanet non tamen provenit nisi ex eorum operibus c. Sine nobis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selues wee are not glorified 2. God

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

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 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

generalitie doe allowe the doctrine of our Church being called by authoritie to acknowledge their assent vnto euerie Article thereof in particular they doe not a little debase the estimation of this doctrine of our● and shewe themselues but too apparent and professed disseruors from the same And though all of them doe and will approoue some yet not one of them will subscribe vnto all and euery of the Articles For vnto the Articles of religion and the Kings Supremacie they are willing to subscribe And they may subscribe as afore hath beene noted vnto such of them as containe the summe of Christian Faith and the doctrine of the Sacraments But vnto the same Articles for number 39. agreed vppon in this Conuocation at London an 62. they neither will nor dare nor may subscribe For neither the rest of the Articles in that booke nor the Booke of common prayer may bee allowed no though a man should be depriued from his ministerie for it say the sayd Brethren in a certaine Classical decree of theirs The late Politician is not affraide to mooue the high and most honorable Court of Parliament that Impropriations may bee let to Ferme vnto Incumbent ministers viz. which faithfullie preach in the Churches the true doctrine of the Gospell according to the Articles of religion concerning Faith and Sacraments meaning that such Ministers as preach the same doctrine if they proceed to the rest of the Articles Concerning either Conformitie in externall and ceremoniall matters or Vniformitie in other points of doctrine contained in that booke should not be partakers of that benefit or of Benefices Impropriat 31. If it be demaunded what the causes may be why they will vnto some but will not vnto all or why they will vnto those Articles which concerne Faith and the Sacraments but will not vnto the rest subscribe The reasons hereof be two whereof The one is for that in their opinion there is no Law to compell them to subscribe vnto all For say the brethren resiant I know not where Wee haue alwaies beene readie to subscribe to the Articles of religion concerning the doctrine of Faith and of the Sacraments which is all that is required by Lawe Also the Brethren in Deuonshire and Cornewale Wee are readie say they to subscribe to the third which concerneth the booke of Articles of religion so farre as wee are bound by Statute concerning the same viz. as they concerne the doctrine of the Sacraments and the confession of the true faith And the 22 London Brethren tell K. Iames to his head how the Subscription which he calleth for is more then the Lawe requireth Their other reason is because as the Lincolnshire doe say sundry as the London Brethren affirme many things in that booke be not agreable but contrary to Gods word 32. If these things be true which they doe alleadge surely then are those men to be chronicled for the Faithfull the godly and innocent Brethren indeede whome neither present Benefices can allure nor the angry countenance and displeasure of a king euen of the puissant and powerfull king of great Brittaine can force to doe any thing at his beck and pleasure either against Lawe or for which there is no law and who had rather to forgoe all their earthly commodities liuings yea to goe from their charges and ministery and to expose themselues their wiues and children to the myseries of this world grieuous for flesh and blood to endure then to approoue any thing for true and sound by their hands which is opposite or not agreeable to the reuealed will and Scriptures of God But if these allegations of theirs be but weake and sinfull surmises or rather apparently most false scandalous and slaunderous imputations to their Prince their mother Church and this State then doubtlesse as they euen Christians now liuing cannot but take them so the ages to come will euerlastingly note and censure them both for disloyall Subiects that so traduce a truly and most christianly religious King il deseruing children that so abuse their honourable and reuerend Fathers and superiors of State and authority turbulent spirits not peaceable men which raise such broiles troubles and diuisions in the Church and kingdome the issues whereof no tongue can foretell and are fearefull being thought of without cause and finally neither faithfull nor godly Preachers but vngodly broachers of vntruthes and slaunders and the very authors and fautors of horrible cōfusion faction in Gods Church whose peace they shold seek promote euē with their deerest blood 33. Since the Statute for Vniformitie in rites and doctrine was first enacted moe then 35. yeeres haue passed in all which space neither the Brethren nowe being nor the Brethren afore them liuing haue hetherto shewen of the 39. Articles for names and titles Which for number Howe manie the Articles be which ecclesiastical Ministers necessarily must howe many which they may not or neede not vnlesse they list subscribe vnto which I am sure they or some of them at one time or other would haue expressed had the Lawe fauored their recusancie and they beene able to haue iustified their Maxime which is That they are not compellable by subscription to approoue them all Againe since the first establishment of that Statute Lawe the most reuerend Fathers and truely reformed Ministers of this Church sound for iudgement profound for learning zealous for affection sincere for religion faithfull in their Churches painefull in their charges more profitable many waies of as tender consciences euery way as any of these Brethren combined according both to their bounden duties and as they are perswaded to the very purport and true intent of the said Statute haue alwaies both with their mouthes acknowledged and with their pennes approoued the 39. Articles of our religion for truthes not to bee doubted of and godly Yea and the Brethren too themselues which nowe so scrupulouslie when they are orderly called thereunto doe holde backe their hands and will subscribe but choisely vnto some of them euen they with their mouthes which is equiualent and all one haue that according to the Statute or else their liuings be void vpon their first entrance into all and singular their ecclesiasticall benefices openly both read and testified their consent vnto the said Articles for number euen nine and thirty acknowledging them I say all of them to be agreeable to Gods word whereof the people in there seuerall charges be ready witnesses to testifie so much before God the world 34. Againe of these Brethren that will subscribe but vnto which they please of these Articles there be some who faine would beate into mens heads if they could tell howe to make it credible that the Doctrine of our Church is altered from that it was in the raigne of Queene Elizabeth But this assertion being too grosse egregiouslie vntrue and no way iustifiable they secondly giue out and report so industrious be they to inuent newe shifts to

Mosaicall decalogue is naturall morall and perpetuall is their doctrine 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any Common wealth The profe from Gods word The truth hereof appeareth by the Apostles decree which sheweth wherevnto onely the primitiue church necessarily was tied By the Apostles doctrine which enioyneth Christians to yeeld obediēce vnto the ordināces of their lawfull gouerners and commanders whosoeuer By the Apostles example and namely of the blessed S. Paul who tooke benefit and made good vse of the Romane and Emperiall lawes Adversaries vnto this truth This truth neither is nor euer was oppugned by any Church Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses as the Brownists For they say The lawes Iudiciall of Moses belong as well vnto Christians as they did vnto the Iewes Others that wee are bound though not vnto all yet vnto some of the Iudicialls as holdeth T.C. and Philip Stubs 5. Proposition No Christian man whosoeuer is freed from the obedience of the law Morall The proofe from Gods word Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you saith our Sauiour Christ till heauen and earth perish one iot or one title of the law shall not scape till all things be fulfilled whosoeuer therefore shall breake one of these least commandements and teach men so shall be called the least in the kingdome of heauen c If thou wilt enter into life keepe the commandements c. Thou shalt nor kill thou shalt not commit adulterie thou shalt not steale thou shalt not beare false witnesse Honour thy father and thy mother Doe wee make the lawe of none effect through faith God forbid yea we establish the Lawe Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God The publike confessions of the Churches of God in France and Belgia agree with this Doctrine The Errors and adversaries vnto this truth Whereby are condemned as most wicked and vnsond the opinions Of the Manichies who found fault with the whole Lawe of God as wicked and prooceeding not from the true God but from the Prince of darkenes Of Brownist Glouer whose opinion was that Loue now is come in the place of the tenne commandements Of Iohannes Islebius and his followers the Antinonies who will not haue Gods lawe to be preached nor the consciences of sinners to be terrified and troubled with the iudgements of God Of Banister among our selues who held how it is vtterly euill for the Elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth 8. Article Of the three Creedes 1 The three Creedes Nicene creede Athanasius creede and that which is commonly called the Apostles creede ought thoroughly to be receiued and beleeued For 2 they may be prooued by most certaine warrants of holy Scripture The propositions 1. The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued 2. The three creedes viz. the Ni. Athan. and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued THis Proposition the Churches of God both aunciently and in these daies doe acknowledge for true The adversaries vnto this truth Therefore much out of the way of Godlinesse are they which tearme the Apostles Creede A forged patcherie as Barrowe doth and Athanasius Sathanasius creede so did Gregorius Paulus in Polouia and in the newe Arrians and Nestorians in Lituania My selfe some ●8 yeares agoe heard a great learned man whose name vpon an other occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole an Asse from his booke de tribus Elohim which refuteth the newe Arrians against whose sounders the Creedes of Athanasius and Nicene were deuised Him attentiuely I heard but could neuer since abide for those wordes in deede I neuer sawe him since 2. Proposition The three Creedes viz. the Ni. Athan. and of the Apostles may be prooued by the holy Scripture The proofe from Gods word Than this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom wee are to beleeue is for essence but one in persons three viz. the Father the Creator the Sonne the Redeemer the holy Ghost the sanctifier Next of the people of God which we must thinke and beleeue is The holy and Catholike Church The communion of Saints Pardoned of all their sinnes And appointed to arise from death and to enioy eternall life both in body and soule Aduersaries vnto this truth Therefore wee are enemies to all adversaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarains Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke but 2 it is the fault corruption of the nature of euery man that naturally is engendred of the offspring of Adam whereby man is very far gone from originall righteousnesse and is inclined to evill so that the flesh lusteth against the spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich some doe expound the wisedome some the Sensuallitie some the affection some the desire of the flesh is not subiect to the law of God And although there is no condemnation for them that beleeue and are baptised yet the apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deere children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods word In the holy Scripture we finde of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall partly by the subtill suggestions of the deuill partly through his owne freewill and the propagation of Adam his corrupted nature vnto his seede and posteritie Except a man be borne againe he cannot see the kingdom of God saith our Sauiour Christ As by one man sinne entred into the world and death by sinne and so death

went ouer all men forasmuch as all men haue sinned saith S. Paul d. As new borne babes desire the sincere milke of the word that yee may grow thereby saith S. Peter And S. Iames Of his owne will begate he vs with the word of truth that we should be as the first fruits of his creatures And the fore-mentioned Apostle Paul againe You that were dead in trespasses and sinnes c. and were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ c. The subiect thereof is the olde man with all his powers minde will and heart For in the minde there is darkenes and ignorance of God and his will and in the will and heart of man there is concupiscence and rebellious affections against the law of God And the effects of this Birth or Originall sinne are first actuall sinnes and they both inward as vngodly affections and outward as wicked lookes prophane speech and diuelish actions next an euill conscience which bringeth the wrath of God death and eternall damnation All churches of God beleeue this and some in their publike confessions testifie so much The Errors and adversaries vnto this truth Thus armed with authoritie and forces from the word of God and assisted with the neighbour churches we offer battell 1. To the Iewes Carpocratians and Familie of Loue who flatly denie there is any originall sinne 2. To the Papists which say that Originall sinne is of all the least sinne and lesse then any veniall sinne Originall sinne is onely the debt of punishment for the sinne of Adam and not his fault Originall sinne is not properly sinne all this hath Ruardus Tapperus Such as are infected onely with Originall sinne are free from all sensible punishment 3. To Florinus and Blastus who make God the author of sinne 4. To the Sabbatarians among vs who teach that The life of God in Adam before his fall could not continue without a Sabbath The Sabboth was ordained before the fall of Adam and that not onely to preserue him from falling but also that being holy and righteous still he might haue bin preserued in the fauour of God which D. B. deliuereth in his Sabboth doctrine 5. We are also adversaries to the like curiously affected who enquire Whether it was Gods will that Adam should fall Whether God enforced our first parents to fall Why God stayed not Adam from falling c. 2. Proposition Originall sinne is the fault and corruption of the nature of euery man c. The proofe from Gods word Originall sinne is not the Imitation of Adam his disobedience For the Scripture speaketh of no such thing neither doth Gods people so thinke and some Churches by their extant Confessions with vs denie the same as the Church in France and the Lowe countries but it is partly the Imputation of Adam his disobedience vnto vs and partly the fault and corruption of mans nature as the Churches also acknowledge The adversaries vnto this truth Aduersaries vnto this truth are The Pelagians and Familie of Loue who say that Originall sinne commeth not by propagation but by Imitation Such as ascribe Originall sinne in no sort vnto man but either vnto God as did the Hermogenians or vnto the deuil as did the Valentinians The Manichies who preached that this sinne is another and a contrary substance within vs and proceeded no● from our corrupted nature The Appollinarians who held originall sinne to be from nature The Papists who affirme that some persons and namely the virgine Mary is free from this Originall sinne sinne 3. Proposition Originall sinne remaineth in God his deere children The proofe from Gods word I allow not that which I doe for what I wouid that doe I not but what I hate that doe I saith S. Paul The flesh lusteth against the spirit and the spirit against the flesh so that yee cannot doe the same things that yee would Euery man is tempted when he is drawen away by his own concupiscence and is entised Dearely belooued I beseech you as strangers absteine from fleshly lusts which fight against the soule Nothing is more true in the iudgement of Gods people The Errors and adversaries vnto this truth We stand therefore in this point Against the Papists who say that Originall sinne was not at all much lesse remained in the Virgine Mary Against Giselbertus whose doctrine is that Baptisme once receiued there is in the baptized no sinne at al either originall or actuall Against the Familie of Loue who affirme that the elect and regenerate sinne not Against the Carpocratians whereof some boasted themselues to be euery way as innocent as our Sauiour Christ. Against the Adamites both old and newe who said they were in so good a state as Adam was before his fall therefore without originall sinne Against the Begadores in Almaigne affirming they were impeccable and had attained vnto the very top and pitch of perfection in vertue and godlines 4. Proposition Concupiscence euen in the regenerate is sinne Concupiscence in whomsoeuer lusteth against the Spirit fighteth against both the soule and the lawe of the minde and therefore but that there is no condemnation to them which are in Christ Iesus it bringeth death and damnation Mortifie therefore your members which are vpon earth saith S. Paul vnto the Colossians fornication vncleanes the inordinate affection euill concupiscence c. for the which things sake the wrath of God commeth on the children of disobedience And vnto all Christians S. Peter I beseech you as strangers abstaine from fleshly lusts To the same purpose is both the doctrine and Confessions of Gods people Errors adversaries vnto this truth Therefore wee mislike their opinions as vnsound which say that cōcupiscēce either is no sinne at all or but a veniall sin the former was an assertion of the Pelagians and is of the Papists that latter was one of Glouers errors Francis the Monke of Colen counted concupiscence no sin but said it was as naturall and so no more offensiue before God for man to lust then for the Sunne to keepe his course Petrus Lombardus saith that Concupiscence afore Baptisme is both a punishment and a sinne but after Baptisme is no sinne but onely a punishment The Church of Rome both teacheth that the power of lusting is not but the vse of wicked concupiscence is euill and numbred amongst most greiuous sinnes and decreeth how Concupiscence is not sinne but proceedeth from sinne and inclineth vnto sinne Glouer the Brownist said that the intemperate affections of the mind issuing from Concupiscence are but