Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	church_n	world_n	5,052	5	4.5521	4	false

Text snippets containing the quad

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

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

visible Church can inflict vpon the wicked and vngodly of this world is Excommunication which is a part of discipline to be exercised and that vpon vrgent occasions and it is commended vnto the Church euen by God himselfe who in his word hath prescribed 1. Who are to excommunicate namely such as haue authoritie in the Church 2. Who are to be excommunicate euen two sorts of men whereof the one peruert the sound doctrine of the truth as did Hymeneus and Alexander the other be defiled with notorious wickednes as that inces●uous person as Corinth was 3. The manner of proceeding in Excommunication namely first by gentle admonition and that once or twice giuen with the spirit of meekenesse euen as to a brother if the fault be not notoriously knowne and next by open reprehension afterward by the publique sentence of the Church to put him from the companie of the faithfull to deliuer him vnto Sathan and to denounce him an Heathen and a Publican if none admonitions will serue and the crime and person be very offensiue A man so cut off from the Congregation and Excommunicated is of euery godly professor to be auoyded and not to be eaten with all not to be companied with all nor to be receaued into house This censure is had in great reuerence estimation among the faithfull seruants of God Errors adversaries vnto this truth 1. Aduersaries vnto this doctrine be they Who vtterly condemne all censures ecclesiasticall and so Excommunication saying how the wicked are not excommunicable so did the Paulicians Haeretickes holding other points of religion soundly for their priuate and singular opinions are not to be excommunicate so the Pelagians Christians cleauing vnto the foundation which is Christ are not by excommunication to bee thrust out of the Church for any other errors or misdemeanors whatsoeuer Of which opinion be sundrie Diuines of good regard 2. Which allowe the censure of Excommunication so it be done Not as with vs it is by Commissaries Chancelars or Bishopes but in euerie Parrish and that either By the whole Congregation or by the Eldership and the whole Church or by euerie Minister yea euery member of the Church or finally if not by yet not without the consent of his Pastor who is to be excommunicate 3. Which rightly vse not but abuse the censure of Excommunication drawing the same foorth Against what they list euen against dead bodies dumbe Fishes Flies and Vermie when they haue auoyded them For this the Papistes are famous or infamous rather The dead bodies of Wicliefe Bucer P. Fagius were excomunicated after they were dead and buried The Bishop of Can●●●●on anno D. 1593. verie Catholickely accursed the mute Fishes S. Bernard denounced the sentence of Excommunication against Flies And against whom they please so the Apostolikes excommunicated all that were married only for that they were married Diotrephes thrust the Brethren out of the Church The Brownists excōmunicate whol citties churches the Papists excōmunicate euē Kings Emperors Queene Elizabeth of blessed memorie was excommunicate by three Popes Pius quintus Gregorie the 13 and sixtus quintus The Puritanes mislike and find great fault that excommunication is not exercised against Kings and Princes Barrowe saith that a Prince contemning the censures of the Church is to be disfranchised out of the Church and deliuered ouer vnto Satan Also for what thinges they list euen for May-games and Robbin-hoode matters as sometime it was denounced in Scotland by the newe Presbyterie and for all crimes which by Gods lawe deserue death and for all things that to Gods people be scandalous yea not only for all matters criminall but also for the very suspition of auarice Pride c. 4. Lastly which fauour the right and true excommunication but exercise it not being bound thereunto 2. Proposition An excommunicate person truly repenting is to be receaued into the Church againe The proofe from Gods word Sundrie be the reasons and ends why Excommunication is vsed as That a wicked liuer to the reproach of the Gospell be not suffered among the godly and Christian professors of true religion That manie good men bee not euill spoken of for a fewe bad That good and virtuous persons may not bee infected through the continuall or much familiaritie of the wicked For as S. Paule saith a little leauen leaueneth the whole lumpe And that he which hath fallen through shame of the world may at the length Learne to blaspheme no more through repentance be saued Among all other causes therefore of Excommunication one is and not the least that the person Excommunicate may not be condemned vtterly but returne vnto the Lord by repentance and so be receaued againe into the visible Church as S. Paule willed the Incestuous man should be The Adversaries vnto this truth Contrariwise the Montanistes and the Nouatians are of opinion that so many as after Baptisme doe fall into sinne bee vtterly damned of God and therefore bee not to find fauour at the Churches hands 34. Article Of the traditions of the Church 1 It is not necessary that traditions and ceremonies be in all places one or vtterly like for at all times they haue bin diuers and changed according to the diuersitie of countries times and mens manners so that nothing be ordained against Gods word 2 whosoeuer through his priuate iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church 3 which be not repugnant to the word of God and be ordained and approoued by common authoritie ought to be rebuked openly that other may feare to doe the like as he that offendeth against the common order of the Church and woundeth the consciences of the weake brethren 4 Euery particular or nationall Church hath authoritie to ordaine change and abolish ceremonies or rites of the church ordained onely by mans authoritie so that all things be done to edifying The Propositions 1. Traditions or ceremonies are not necessarie to be like and the same in all places 2. No priuate man of a selfe will and purposely may in publike violate the traditions and ceremonies of the Church which by common authoritie be allowed and are not repugnant to the word of God 3. Ceremonies and traditions ordained by authoritie of man if they be repugnant to Gods word are not to be kept obserued of any man 4. Euery particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authoritie so that all things be done to edifying 1. Proposition Trad●tions or ceremonies are not necessarily to be like or the same in all places The proofe from Gods word IF a necessitie were laid vpon the Church of God to obserue the same traditions and ceremonies at all times and in all

prince and superior in matters of religion or regiment of his soule but in such things onely as concerne the publike peace and policie False also is it which the Puritanes doe hold namely that Princes must be seruants vnto the Church be subiect vnto the Church submit thier scepters vnto the Curch and throw downe their Crownes before the Church Magistrates aswel as other men must submit themselues and be obedient to the iust and lawfull authorite of the church that is of the Presbyterie Quis tandem reges principes who can exempt euen kings princes from this Non humana sed diuinâ Dominatione Not humane but diuine Domination meaning of the Presbytery saith Beza which Presbyterie they would haue to be in euery parish Quotquot ecclesiae Christi as many as be members of Christ and of the Church they must subiect themselues to the consistorian discipline Non hic excipitur Episcopus aut Imperator Neither Bishop or Emperour is excepted here Nulla hic acceptio aut exceptio est personarum Here is no acception or exception of persons 3. Proposition His Highnes may not execute the ecclesiasticall duties of Preaching and ministring the Sactaments and yet is to prescribe Lawes and directions vnto all estates both ecclesiasticall and Temporall The proofe from Gods word K. Ezekiah said vnto the Priests and Leuites of his time My sonnes be not deceiued For the Lord hath chosen you to stand before him and to serue him and to be his ministers and to burne incense So doe we say the Lord hath appointed a companie and calling of men to teach the people to expound the Scriptures to celebrate the Sacraments to handle the keies of the celestial kingdome insomuch as hee whosoeuer that shall presume to doe these things not called thereunto and that lawfully though he be a King or Prince he may feare that punishment which fell vpon Vzzah Notwithstanding all Kings Queenes and Princes in their places may yea and must as occasion serueth with K. Salomon build an house for the Lord and set the courses of preists to their office with K. Ezekiah breake the Images cut down the Groaues take away the high places appoint the courses of the Preists and Leuites and enioyne all the people to minister sustenance vnto the Priests with K. Iosiah put downe and burne the horses of the Sunne breake downe the houses of the Sodomites Purge Iudah and Ierusalem from the high places Groaues carued and molten Images appoint the Priests to their charges and compell all that are found in Israell to serue the Lord their God and with the K. of Niniueh proclaime a fast and command euery man to turne from his euill way c. Of the same iudgement be other Churches The Errors and adversaries vnto this truth Much therefore out of the way are and offend greatly doe first the Papists who publish that The care of religion pertaineth not vnto kings Religionis curam semper pertinuisse ad Reges dele say the Expugators Blot it out Queenes may not haue or giue voice either deliberatiue or definitiue in Councells and publike assemblies concerning matters of religion nor make ecclesiasticall lawes concerning religion nor giue any man right to rule preach or execute any spirituall function as vnder them and by their authoritie In matters of religion and of their spirituall charge neither Heathen nor Christian kings ought to direct Clergie men but rather to take direction from them The Emperour of the whole world if he take vpon him to prescribe lawes of religion to the Bishops and preists c. hee shall be damned assuredly except he repent Next the Anabaptists who beeing priuate men and no princes will take vpon them the ordering and reformation of the Church as did Monearius and Muncer in Germanie And thirdly the disciplinarian Puritanes whose doctrine is that 1. The making of Ecclesiasticall constitutions and ceremonies belongeth vnto the ministers of the Church and ecclesiasticall gouernours vnto the Elders who are to consult admonish correct and order all things pertaining to the congregation 2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church but are to ordaine ciuill discipline onely as being no Church officers at all 3. The ecclesiasticall Officers be Doctors Pastors Elders and Deacons the onely officers instituted of God or at the most Pastors Doctors Elders Deacons and widdowes These are all no mo eno fewer and are onely sufficient and wee are to content our selues with these and rest in them saith the Preacher In which number vnlesse the King be included hee cannot possibly haue any thing to doe in Church affaires in these mens opinions 4. Without the prince the people may reforme the Church and must not tarrie for the magistrate so thought Barrow Greenewood and Wigginton Hence Hackets Coppingers and Arthingtons insurrection at London an 1591. Without the Prince also the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses and take away the corruptions of the Church Hence their manifold petitions Supplications politike Assertions exhibited vnto the Parliament from time to time In one of which their supplications saith one speaking vnto the parliament You must enioine euery one according to his place to haue a hand in this worke You must encourage and countenance the Gentlemen and people that shall be found forward c. And you of the Parliament must not suffer an vncircumcised mouth to bring a slander vpon that land c. sciz vpon their discipline This hath Penrie 4. Proposition The king by his authoritie is to restraine with the materiall sword and to punnish malefacters whosoeuer ●hey be The proofe from Gods word The office of the ciuill magistrate is to restraine and if need be to punnish according to the qualitie of their offences the disturbers of the quiet and peace of the Common-weale and that as occasion shall require sometime by force of armes if the enemies of his State bee either forraigne or domesticall and they gathered together be many and mighty To this end Kings and Princes haue both men munition Subsidies and Tributes So against the enimies of God and good men went of Israell and Iudah the valiant Iudges and the noble and puissant Princes And sometimes they execute their wholesome and penall Statuts vpon the goods cartell Lands and Bodies of their disorderly and rebellious subiects For the King is the minister of God to take vengeance on him that doth euill Therefore Princes are to be feared not of them which doe well but of such as doe wickedly And this doe the people of God acknowledge to bee true Adversaries vnto this truth Contrarilie heereunto The Cresconians were of opinion that Magistrates were to punnish no malefactors One Rabanus maintained that magistrates

saith of the said Parkhurst that when he liued in Tigure Lady Elizabeth was euer in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chast behauiour hee would euer celebrate with high words and commendations and that God would gard and safegard her person for the good of his people was his daily praier yea saith the same Gualter orabant idem te cum pii omnes it was not your praier onely but all Gods people so praied besides And their prayers were not made in vaine For both Q. Mary liued not long and L. Elizabeth was placed in the royall throne superstition was expulsed and true religion againe to the singular comfort and multiplication of Gods people in this kingdome very solemnely restored .5 Nothwithstanding an Vniformitie of doctrine to be taught embraced and professed by authoritie of the Prince and State was not published till certaine yeares after the Queenes attaining the kingly diademe but then Articles of religion to the number of thirty-nine drawē yet three yeares afore were commended to the consideration and perusall of the whole clergie of both Prouinces in an orderly and lawfull assembly or Convocation of theirs at London and by a sweete and vnanimous readines thereupon by them allowed This was effected in the yeare of our Lord 1562. the same yeare that the mercilesse Massacre at Vassey in France was committed by the Duke of Guize and the same very time also that all the Protestants in that country of France for holding and professing the same doctrine were sentenced vnto death and destruction by the Parliament at Paris after which their condemnatiō ensued those horrible and more then sauage murders and slaughters of the Religious and onely for this Religion at Carrascone at Tholouse Amiens Towres Sens Agen Aurane and many other citties townes and villages throughout France A principall contriuer of this Vniformitie in religion and thereby Vnitie among vs was another Predecessor of your Graces euen D. Parkar the first Archbishop of Canterburie in the said Queenes daies Here vpon Beza from Geneva Doctrinae puritas viget in Anglia Pure syncere religion flourisheth in England Zanchius from Strasborough Per hanc reginam factam by her meaning Q. Elizabeths comming to the Crowne God againe hath restored his doctrine and true worship and Daneus The whole compasse of the world hath neuer seene any thing more blessed nor more to be wished then is her gouernenment So now againe flourished those Apostolicall times as I may say of vnitie and Vniformitie of doctrine in our Church For then were there no contentions nor dissentions nor thornie pricking disputations among vs about questions of religion tantum res nobis fuit cum satellitibus quibusdam Pontificiis as Bishop Iewell said wee then skirmished onely with the Papists As it was at the building of Salomons temple so was it with vs then Wee set vpon the building of Gods house which is his Church without deane without noyse and stirres The adversaries without heard vs and heard of our doings abroad by the pens of the learned Iewel Nowel Calfehill and such other Architects of ours to our selues wee were comely as Ierusalem to our enemies terrible as an armie of Banners 6. Also what afore viz. an 62. they had agreed vpon the same at another Assembly at London an 71. and the 13. of Q. Elizabeth according to a Act of Parliament then made the said Clergie of England the Archbishops and Bishops first beginning and giuing the example by their seuerall Subscriptions with their owne hands most readily did approoue Howbeit in the yeare next ensuing sciz an 72 a yeare many waies memorable especially for the great and generall Massacre of aboue an hundred thousand Protestāts in France chiefly in Paris and the country thereabout adioyning begun on S. Bartholemewes eeue for Pope Gregories excommunicating of Q. Elizabeth for defending this doctrine and religion which here wee speake of and thirdly for the erecting of priuate Presbyteries now first in England diuers of the inferior ministers in and about London and else where in this kingdome not a little disturbed the quiet of our state and peace some of them by vntimely and inconsiderate Admonitions pamphelets and Libels others by obstinate refusing to subscribe as both Lawe did enioyne and their Fathers in Christ and superiors afore them had done But these men speedily both by learning were answered and by authoritie censured suspended or depriued 7. And yet not one of these Recusants and so not one of Englāds clergie either now or afore did euer oppugne the receiued publike and catholike doctrine of our Church but most willingly approued and applauded the same as the truth of God For euen the admonitioners themselues which said that they did striue for true Religion and wished the Parliament euen With perfect hatred to detest the church of England whereof notwithstanding they were members euen they doe say how they meaning the Bishops and their partakers they hold the substance of Religion with vs and wee with them And againe Wee all of vs confesse one Christ. And their Champion doth acknowledge that her maiestie hath deliuered vs from the spirituall Egypt of Poperie So that for doctrine I meane still for the maine points of doctrine there was now a sweete and blessed concord among vs which Vnitie continued all that holy and reuerend Fathers I meane Archbishop Parkers time which was till the 17. yeare of Q. Elizabeth 8. After him succeeded in the said Archiepiscopall chaire B. Grindall a right famous and worthy Prelate and for religion so sound as in K. Edwards daies had the Prince liued a while longer he had bin promoted vnto the Bishoprick of London vpon the translation of B. Ridly vnto Durham for these things had the State then in purpose But God otherwise had decreed for their advancements as that the one of them should passe through the fire vnto the kingdome of heauen and the other escape the dangers of many stormes and waters before hee came vnto any preferment at all And so accordingly Ridley was burned and Grindall banished and both of them depriued either of life or liuing or both and that for one and the same cause and doctrine which they had preached and wee professe But the tempest being ouerblowen and Q. Elizabeth her selfe hauing likewise escaped the bloody hands of her cruel enemies yea and Gunpowder traines and Treasons too in most barbarous manner laid to haue blowen vp her saint-like sanctified Body and Soule into the heauens and all for her constant fauouring and embracing this very doctrine her Maiestie not forgetfull what he had endured for the cause of Christ and his Church aduanced this zealous Confessour and tried Souldier vnto the See first of London afore designed him next of Yorke and lastly of Canterburie The care of this Archbishop was great to further the glory of God but through the enuy and malice

of his ill willers his power was but small his place high but himselfe made lowe through some disgraces by his potent aduersaries which hee meekely and patiently endured till his dying day 9. During the time of this mans troubles among other two things especially deserue obseruation One is the flocking of Iesuits into the kingdome who afore them neuer came among vs the other is the insolencie and boldnes of our homefaction The Iesuits indicted Councels summoned Synodes enacted and reversed orders and exercised Papal iurisdiction among vs wee not weeting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptise nor celebrate the L. Supper nor Marrie nor Bury nor doe any other ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuiticall proceedings or the Iesuits with their practises they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected ministers exacted Subscriptions and executed the censures of suspension and excommunication where they thought good The Iesuits had for their prouinciall first Roberr Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeare 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the same yeare And the Brethren had their I know not what cheife men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnes and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their owne appointing among other things as I finde decreed that if Subscription vnto the booke of Articles of religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersitie and disagreement soeuer was about other matters yet abode ther stil a blessed Vnitie among vs touching the foundation of Christiā religiō And this was in 25. yeare of Q· Elizabeth 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching and defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterburie No sooner was he confirmed in his office but obseruing both the open and intolerable contempt in many places of all Church orders by authoritie prescribed and hearing both of many secret conuenticles vnlawfull assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe same cause which by the Brethren here in England was maintained foreseeing the dangers and troubles likely to ensue for which hee should giue an account if in time hee sought not meanes to preuent them hee thought it his bounden dutie for the preseruation of vnitie and puritie in religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister eclesiastical hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by Subscription should testifie his consent both vnto the points of religion in the Conuocatiō an 62. approued and likewise vnto other Articles necessary for concord sake of all and euery man minister especially to be acknowledged and accordingly by due course of Law called then therevnto Which was done the very first yeare of his removeall and of her maiestie the 26. This of the brethren was tearmed the woefull yeare of subscription but that they should so doe there was no cause vnlesse they are greiued that factious spirits and malecōtēted Ministers and Preachers were discouered and their erroneous schismaticall opinions brought into light And surely neuer was their subscription hitherto by authoritie vrged in this land but diuers newe fancies held yet for truthes not to be doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeares 71 and 72. when subscription first was required the whole land will witnesse that manie and sundrie bookes aswell in Latine as English then and afterward flewe abroad In which wee read howe then and in those daies The truth of God did in a manner but peepe out as it were at the screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this realme did see a litle and had a glimpse of the truth but ouersaw many things which in these daies of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquitie of the times though the said things now seene be comprised in the booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren wee ought to afford them in defense of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergie and ratified by the Prince and Parliament in comparison of these things nowe reuealed and newly come to light are but Childish and toies Thus write they as your Grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they heere stayed there words had bin able without the more grace of God to haue mooued the Parliament all the people of this land as they haue preuailed but too much alreadie with their too credulous fauorites to thinke our Church for all the reformation wrought and Vniformitie in doctrine established to be much awrie and farre from the truth it should professe But setting downe as they haue donne and publishing both what the truth is which nowe breaketh out and offereth it selfe by their ministerie to the viewe of the whole world which afore did but peepe out at the Screene and what the things be which theie of meane gifts doe see and our Fathers the Martirs Bishops and Preachers both in King Edwards daies and afterwards knowne and acknowledged to be men of excellent parts either did not

of these is like that of the false Apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were Circumcised after the manner of Moses they could not be saued Whome the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their first Synod or conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Mercate towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to committe adultery It was preached in Sommersetshire that to throw a bowle on the Sabboth day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sinne as for a Father to take a knife and cutte his childes throate It was preached in Suffolke I can name the man and I was present when hee was conuented before his ordinary for preaching the same that to ring moe Bels then one vpon the Lords day to call the people vnto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but thinke of them and calling into minde the Sabboth doctrine at London printed for I. Porter and T. Man an 95 which I had read afore wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deepe impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe ouer the whole kingdome 23. It is a comfort vnto my soule and will be till my dying houre that I haue beene the man and the meanes that these Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoeuer else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the aboue mentioned and many moe such fearefull and haereticall assertions haue beene both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitegift by his letters and Officers at Synods and visitations an 99. did the one and Sir Iohn Popham L. chiefe Iustice of England at Burie S. Edmonds in Suff. an 1600. did the other And both these most reuerend sage and honorable Personages by their censures haue declared if men will take admonition that this Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this kingdome disturbeth the peace both of the Common-weale and Church and tendeth vnto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolsterd by any good Subiect whether hee bee Church or Common-weale man 24. Thus haue errors and noisome doctrines like boiles and Botches euer and anone risen vp to the ouerthrowe of our Churches health and salfety if it might be but yet such hath beene the Phisicke of our discipline as what by launcing purging and other good meanes vsed the Bodie still hath beene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches doctrine no more then ill humors which bee in are of the Bodie or dregs in a Vessell of wine bee any part either of the Vessell or Wine which remaneth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious religious Princesse Queene Elizabeth The verie Brethren themselues doe write that In regard of the common grounds of Religion and of the Ministerie We are all one We are all of one Faith one Baptisme one Bodie one spirit haue all one Father one Lord and be all of one Heart against all wickednes superstition idolatrie haeresie and we seeke with one Christian desire the aduancement of the pure Religion worshippe and honor of God We are Ministers of the word by one order we administer prayers and Sacraments by one forme we preach one Faith and substance of doctrine And wee praise God heartily that the true Faith by which we may be saued and the true Doctrine of the Sacraments and the pure Worshipe of God is truly taught and that by publike authoritie and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeare saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnitie and puritie of doctrine shee left with vs when shee departed this world 25. Nowe After Elizabeth raigned Noble Iames. Who found this our Church as all the world knoweth in respect of the groundes of true Religion at Vnitie and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These ecclesiasticall ministers therefore though a thousand for number who at his Maiesties first comming into this kingdome either cōplained vnto his Highnes of I know not what errors imperfections in our Church euē in points of doctrine as if shee erred in matters of Faith or desired that an Vniformity of doctrine might be prescribed as if the same had not alreadie bin done to his hands or as weary belike of the old by Queene Elizabeth countenaunced and continued desired his Maiestie to take them out a newe Lesson as did the the 71. Brethren of Suffolk are not to be liked Neither can we extoll the goodnes of our God sufficiently toward our King and vs all for inspiring his royall heart with holy wisedome to discerne these vnstaied and troublesome spirits and in abling his Highnes with power and graces from aboue to decree orders and directions for the generall benefit and peace of the whole Church neither suffered hee his eies to sleepe nor his eie-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though neuer so important and waightie affaires of the Crowne and Kingdome 26. My selfe haue read and thousand thousands with an hundred thousand of his Subiects besides haue either read or heard of Proclamations after Proclamations to the number of sixe or seauen at the least of bookes and open speeches of his Maiestie vttered in the Parliament house and all of them made vulgar within a yeare and little more after his happie ingresse into this kingdome taking the administration of this most famous flourishing Empire vpon himself

wherby the doctrine in this land allowed publiquely graced imbraced of all sorts at his entrance into the Realme hath been not only acknowledged to bee agreeable to Gods word sincere and the very same which both his Highnes and the whole Church and kingdome of Scotland yea and the primitiue Church professed but also by his authoritie regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptorie words and speeches cut off The yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded then the yeare 604. is memorable and will be for seconding the same neither gotte the Clergie in those daies more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q. Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons ecclesiasticall 27. Whereby no person shall hereafter be receiued into the ministery nor neither by Institution or Collation admitted to any ecclesiasticall liuing nor suffered to preach to catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or in any Cathedrall or Collegiat Church Cittie or Market towne Parish Church Chappell or in any other place in this realme except c. and except hee shall first Subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licensed to preach Read Lecture or Catechize comming to reside in any Diocesse shall be permitted there to preach read lecture catechize or minister the Sacraments or to execute any other ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and Subscribe to the three Articles Neither shall any man teach either in publike schole or in priuate house except he shall first subscribe to the first and third Articles simply c. Neither shall any man be admitted a Chancellar Commissarie or officiall to exercise any ecclesiasticall iurisdiction except c. and shal Subscribe to the Articles of Religion agreed vpon in the Conuocation in the yeare 1562 c. And likewise all Chancellours Commissaries Registers and all other that doe nowe possesse or execute any places of ecclesiasticall iurisdiction or seruice shall before Christmas next in the presence of the Archbishop or Bishop or in open Court vnder whome or where they execute their offices take the same Oathes and Subscribe as before is said or vpon refusall so to doe shall be suspended from the execution of their Offices vntill they shall take the said Oathes and Subscribe as afore said 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeede as exceeding necessary both for the retaine of peace in the Church and preuenting of newe doctrine curious speculations and offenses which otherwise daily would spring vp and intolerably encrease calleth for Subscription in testimonie of mens cordiall consent vnto the receiued doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very fewe in publike office as our neighbours haue done Againe hee requireth Subscription but not of ciuill magistrates not of the Commons as else-where some doe not of euery man yea of womē aswel as of men as did the persecuted Church at Frankeford in Q. Maries daies not of Noble Gentlemen and Courtiers as in Scotland was exacted in our Kings minoritie but onely of ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such and so doe the reformed Churches in France and Germanie at this very day Last of all his Maiestie calleth for Subscription vnto Articles of religion but they are not either Articles of his owne lately deuised or the old newely turkened but the verie Articles agreed vpon by the Archbishopes and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeare of our Lord God 1562 and vnto none other euen the same Articles for number thirtie nine no moe no fewer and for words sillables and letters the verie same vnaugmented vndiminished vnaltered 29. And beeing the same the whole world is to knowe that the Church of England is not in religion changed or variable like the Moone nor affecteth noueltie or newe lessons but holdeth stedfastly and conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written word the onely foundation of our Faith And being the same all men againe may see that we are stil at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of cheifest importance fundamentall points of religion though our adversaries the Papists would faine beate the contrarie into the common peoples heads And being the same there is nowe as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie established which at the King his first arriuall among vs was so much desired by the Brethren And finally being the same let vs not doubt but perswade our selues that we shall find the Antichristian Church of Rome too the same which for the same doctrine and for none other cause prosecuteth all Christian churches but ours of England especially with sworde fire and powder in most hostile yea and hellish manner the effect of whose hatred against vs as we haue often seene so especially had wee felt the same the next yeare after our Kings ratification of these Articles had not our euer mercifull God most miraculouslie detected both the Treason and Traitors For which his fauours his holy Name be glorified of vs and our posteritie throughout all generations 30. So our Church is the same But be the Brethren the faithfull and godly Brethren too the same nowe which they haue also beene If they bee then will they not denie which an 72. they writ that We hold the substance of religion with them nor which an 602. they published is afore remembred that the true Faith by which we may be saued and the true doctrine of the Sacraments the pure worship of God be truly taught and that by publike authoritie and retained in the booke of Articles And in this Confession I pray God they may constantly perseuere Howebeit euen these men which in a

from Gods word THat Christ was pure from sinne it is abundantly to be seene in the holy Scriptures For Hee was both conceiued and borne without sinne Hee appeared to loose but not to fulfi●l the workes of Satan He liued and was tempted yet without sinne and did no sinne knewe no sinne nor had any sinne in him He died a guiltlesse and iust man euen by the testimonie of Paul Peter Stephen yea of his advsrsarie and iudge Pilate As ours such is the confessions of the purer Churches m. Errors Adversaries to this truth Cursed therefore before God are the Iewes which said that Christ was a violator of the Sabboth That hee taught being not lawfully authorized therevnto That he forbad tribute to be giuen vnto Caesar That hee was the destroyer of the law That he ouerthrew all religion and moued the commons vnto rebellion In this state with the Iewes are The Marcionites which said that he dissolued the Law the Prophets and all the workes of God The Saturnians which blazed that his comming into the world was to ouerthrow the God of the Angels Our newe Heretikes viz. Matthew Hamant in England which divulged that Christ was a sinfull man and an abominable Idol and Leonardus Vairus among the Papists which hath written that Christ was Veneficus or a common poisoner of men and women 2. Proposition All men besides Christ though regenerate be sinners The proofe from Gods word All mē either be regenerate or vnregenerate the vnregenerate be all sinners vnrighteous sin in whatsoeuer they do The regenerate also be not without their sinnes both originall and actuall Besides there is no man iust in the earth that doth good and sinneth not saith the preacher yee cannot doe the same things that ye would Christ Iesus came into the world to saue sinners of whome I am cheife saith S. Paul In many things we sinne all is S. Iames saying and S. Iohn If we say we haue no sinne we deceiue our selues the truth is not in vs Pray therefore Forgiue vs our debts A truth beleeued and confessed by all Churches expressedly by some The Errors and adversaries vnto this truth Many adversaries hath this truth had and hath as the Papists the Manichies the Catharans the Donatists the Pelagians Familie of Loue Marcionites Adamites and Carpocratians For The Papists say that the blessed virgin was pure from all sinne both Originall and actuall For these are their owne wordes Our Lady neuer sinned Our Lady sinned not so much as venially in all her life she exactly fulfilled the whole Law that is was without sinne Also of S. Francis they write that for virtue and Godlines he was like vnto Christ and hath fulfilled euery iot of the Law The Manichies and Catharans thought they could not sinne so much as in thought The Donatists dreamed how they were so perfect as they could iustifie other men Some were of opinion as the Pelagians and Familie of Loue how they were so free from sinne as they needed not to say Forgiue vs our trespasses Which Familie also teacheth how there be men liuing as good and as holy as euer Christ was An error of Christopher Vitels a cheife Elder in the said Familie and that Hee which is a Familist is either as perfect as Christ or els a very Deuill Some deemed themselues as pure as Paul Peter or any men as the Marcionites yea as Adam and Euah before their fal as the Adamites yea as Iesus Christ himselfe as the Carpocratians 16. Article Of sinne after Baptisme 1 Not euery deadly sinne willingly commited after Baptisme is sinne against the holy Ghost and vnpardonable VVherefore the grant of repentance is not to be denied to such as fall into sinne after Baptisme 2 After we haue receiued the holy Ghost we may depart from grace giuen and into sinne and by the grace of God wee may rise againe and amend our liues And therefore they are to be condemned which say they can no more sinne as long as they liue heere 3 or denie place of forgiuenes to such as truly repent The propositions 1. Euery sinne committed after Baptisme is not the sinne aganst the holy Ghost 2. The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnesse of life 3. No men vtterly are to be cast off as reprobates which vnfainedly repent 1. Proposition Euery sinne committed after Baptisme is not the sinne against the holy Ghost The proofe from Gods word THough euery sinne in it selfe considered deserueth damnation yet is there a sinne which shall be punished with many and a sinne which shall be punished with few stripes a sinne vnto death and a sinn not vnto death a sinne against the Father and the Sonne which shall be forgiuen and a sinne against the holy Ghost which neuer shall be forgiuen So in their extant confessions witnesse the Churches in Bohem Saxonie and Heluetia Errors adversaries vnto this truth Diuerslly hath this doctrine bin oppugned For Some haue thought all sinnes to be like and equall as the Stoikes Pelagians and Iouinians Some haue taught as Manes the heretike how none of the godly fathers and others from the beginning of the world till the 15. yeare of Tiberius the Emperour though earnestly they did repent were saued but were all punished alike with vtter confusion Some giue out that such persons be vtterly out of Gods fauour and condemned which depart out of this world either afore they are baptized as the Papists doe or afore they come vnto yeares of discretion as Hieranites did 2. Proposition The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnes of life The proofe from the word of God That the Regenerate may fall into sinne and yet rise againe it is a doctrine grounded vpon the Scriptures For in them wee euidently may see that fall they may partly by the admonitions of our Sauiour vnto the man healed of the Palsie and vnto the adultresse of S. Paul vnto the Ephesians Colossians Hebrewes and Timothie and of S. Peter vnto all the godly and partly by the examples of Dauid Salomon Peter who egregiously and very offensiuely did fall and that they doe fall it is most euident by the fift petitiō of the Lords praier were nothing els to prooue the same but see afore 9. art Prop. 3. art 12. prop. 2. art 15. propo 2. Next that being fallen they may rise againe and be saued it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus Pergamus and Thyatira and by the examples of Peter who denied and

that the church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other churches as of Antioch Alexandria Constantinople c. haue erred sed nunquam ecclesia Romana but the church of Rome neuer yet erred Id constanter negamus saith Costerus the Iesuit we constantly deny that christ his Vicars Peters successors the Bishops of Rome haue either taught heresies or can propound errors God preserueth the truth of christian religion in the Apostolike sea of Rome and It is not possible that the church meaning the church of Rome can erre or hath erred at any time in any point say the Rhemists 20. Article Of the authoritie of the Church 1 The Church hath power to decree rites or ceremonies 2 and authoritie in controuersies of faith And yet it is not lawfull for the Church 3 to ordaine any thing that is contrarie to Gods word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another VVherefore although 6 the Church be a witnesse and a keeper of holy writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeued for necessitie of saluation The propositions 1. The church hath power to decree rites or ceremonies 2. The church may not ordaine what rites or ceremonies shee will 3. The church hath authoritie to iudge and determine in controuersies of faith 4. The church hath power to interpret and expound the word of God 5. The Analogie of faith must be respected in the exposition of the Scripture 6. The church is the witnesse and keeper of Gods written word 7. The church may not enforce any thing to be beleeued as necessarie vnto saluation that is either contrarie or besides the word of God 1. Proposition The church hath power to decree rites or ceremonies The proofe from the word of God THe churches authoritie to decree rites or ceremonies is warranted in the word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the church men should not be couered Women should keepe silence and be couered A knowen tongue vnderstood of the common auditorie should be vsed with other things Next by the generall and binding commandement of God himselfe who at all times will haue euery thing in the church to be done vnto edifying honestie and by order as beeing not the author of confusion but of peace All churches protestant confesse the same Errors adversaries vnto this truth This power being giuen by the Supreame authoritie vnto the Church they doe greatly offend which doe condemne either generally all or particularly some rites and ceremonies orderly and lawfully established of the former sort are 1. The Familie of Loue who say of themselues how they are a free people in bondage vnto no creature nor to any created thing they haue no seuerall distenting or variable religions either ceremonies 2. The Brownists who teach that euery Christian is to ioyn himselfe vnto that people among whome the Lords worship is free and not bound or withholden with any iurisdiction of this world 3. The Puritanes whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man Others would haue both temples to be left without seruice Sermons and Sacraments and Princes to be scared with the feare of vproares and sedition and all because they would be freed from the obedience vnto ceremonies not impious of themseluees imposed by the Church the Father of these men was Illyricus of whome Melancton writeth Of the latter kinde be 1. The Familie of Loue againe who vtterly dislike our Churches or Temples also our Liturgies formes of seruing our God and finally our designed times of meeting together for the worshippe of God Our Churches there blasphemously tearme Common houses and so we tearme Brothell houses or the stewes Our Lyturgies and manner of seruing of God they call Foolishnes of taken on seruices false and seducing Gods seruices of no man to be ordained nor to be obeied or vsed when they are established with these ioyne the Barrowists who doe write that to haue Leiturgies and formes of common praier is to haue another Gospell and another Testament Our Sabboths they contemne yea they condemne for they say There ought to be no Sabboth day Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord himselfe had sanctified The church cannot take away this libertie of working sixe daies in the weeke These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our church is an error fundamentall They also be alike culpable who approouing some rites and ceremonies do yet tie the church or people of God to the obseruation of the ceremonies either Mosaicall as many haue donne and doe or of the Romish Church as doe the Papists and the halfe papists the Familie of Loue Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the clergie hath power to decree and appoint rites or ceremonies though of themselues good vnto the whole church of God dipersed ouer the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies shee will The proofe from Gods word As it is a cleere truth that the church may ordaine ceremonies so true is it also that the church hath no power to appoint what rites or ceremonies shee will For shee must decree none which be Either for their owe nature impious like the ordinances manners and Idols of our forefathers teachers of vanitie and of lies Or for vse superstitious like the brazen Serpent which king Ezekiah brake in peices Or for their weight ouer heauie and greiuous to be borne like the Iewish constitutions Or for their worthines in the eies of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall tires and traditions Or against the libertie of christians and to the entangling of them againe with the yoake of seruile bondage Or last of all any way contrary to the commandements word and will of God But the rites ceremonies and constitutions of the church they must make altogether and tend both to the nourishing and encrease of loue friedship and quietnes among christians and also to the retaining of Gods people in the holy seruice worship

to goe to warre or to bring any man to a violent death though by law he were adiudged to die In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre The Familio of Loue also doe so condemne all warres as the time was when they would not beare or weare a weapō they write first of themselues how all their nature is Loue and peace and that they are a people peaceable concordable amiable louing and liuing peaceably but all other men in the world besides they doe wage warre 〈◊〉 and destroy for which ends they haue diuers sorts of swords Halberds spears bowes and arrowes Gunnes pellets and Gunpowder armour Harnes and Gorgets none of which the Familists doe vse or allowe of 38. Article Of Christian mens goods which are not common The riches and goodnes of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists doe falsely boast Notwithstanding 2 euery man ought of such things as he possesseth liberally to giue almes to the poore according to his abilitie The Propositions 1 The riches and goods of Christians as touching the right title and possession of the same are not common 2. Euery man is to giue liberall almes to the poore of that which he possesseth according to his abilitie 1. Proposition The riches and goods of Christians as touching the right title and possession of the same are not common The proofe from Gods word AGainst communitie of goods and riches be all those places which are infinite of holy Scripture that either condemne the vnlawfull getting keeping or desiring of riches which by Couetousnesse Theeuerie Extortion and the like wicked meanes many doe attaine or doe commend Liberalitie Frugalitie free and freindly Lending honest labour and lawfull vocations to liue and thriue by All which doe shewe that Christians are to haue goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches The adversaries vnto this truth Of another mind were the Esseis the Manichies the Pelagiās the Apostolikes and Fratricellians and are the Anabaptists and Familie of Loue Amōg the Famists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednes or priuatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any priuate vse vnto himselfe from the rest ward but what is there is Free and is also left free in his vpright forme 2. Proposition Euery man is to giue liberall Almes to the poore of that which hee possesseth according to his abilitie The proofe from Gods word Vnto liberality towards the poore according to our ability we are in the holy Scriptures prouoked 1. By the commandements from God by his seruants the Prophets by his Sonne our Sauiour and by his Apostles 2. By sweete promises of ample blessings 3. By threatnings of punishments to the couetous and stonie hearted 4. By the examples of the best men viz. the apostles and primitiue Church So the Churches The adversaries vnto this truth Of strange mindes therefore and impious are First the Anabaptists which would haue no man either to giue or receiue For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receiue or wealthie to minister any almes Secondly the hypocriticall Sectaries who are bountiful onely to those which side with them Such were first the publicans in our Sauiour his daies and after them the Manichies who would minister neither bread nor water vnto any hungry and pyning beggar vnlesse he were a Manichean And such are the Familie of Loue who say they are not bound to giue almes but to their owne sect and if they doe they giue the fame to the deuill 39. Article Of a Christian mans oath As wee confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So wee iudge that 2 Christian religion doth not prohibite but that a man may sweare when the magistrate requireth in a cause of faith and charitie so it be done according to the Prophets teaching iniustice iudgement and truth The Propositions 1. Wee may not sweare vainely and rashly 2. A lawfull oath may be giuen and taken according to the word of God in iustice iudgement and truth 1. Proposition We may not sweare vainely and rashly The proofe from Gods word THe better to auoid vaine and rash oathes and swearing it is good to haue in remembrance that which is said by our S. Christ and his Apostle Iames. Our Sauiour saith sweare not at all neither by heauen for it is the throne of God nor by the Earth for it is his footestoole nor by Ierusalem for it is the cittie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay So the apostle S. Iames Before all things my brethren saith hee sweare not either by the heauen or by the earth or by any other oath but let your yea be yea and your Nay nay least yee fall into condemnation All Churches doe and some in their publike writings condemne vaine rash and idle othes The adversaries vnto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the couetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and vsuall oathes Next the Basilidians Helchisaites Priscillianites and Familie of Loue who for ease and to auoid troubles and persecution dread not to sweare and forsweare themselues Thirdly the papists whose common guise is to sweare either by Saints or Idols or by God and creatures together Fourthly the Puritanes who vse to sweare though not by God c. yet as wickedly vsing horrible imprecations as I renounce God God damne me or as Hackets manner was God confound mee Lastly the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commō and rash swearing which are but Trifles in their opinions 2. Proposition A lawfull Oath may be giuen and taken according to the word of God in iustice iudgement and truth The proofe from Gods word The truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there bee both commaundements that we must and may and formes prescribed howe we shall sweare For the first Thou shalt feare the L. thy God and serue him And shalt sweare by his Name saith Moses Againe thou shalt sweare the Lord liueth and thou shalt cleaue vnto him and shalt sweare by his Name