To the most reuerend 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,¹ 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,² 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 peace³.

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,⁴ 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.

⁵ 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,⁶ 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.⁷ 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,⁸ 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,⁹ 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,¹⁰ 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) 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,¹¹ 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;¹² 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;¹³ 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,¹⁴ 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,¹⁵ 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 eeue¹⁶, 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,¹⁷ 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,¹⁸ 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,¹⁹ 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,²⁰ the said Brethren might subscribe thereunto according to the Statute. Which declareth that what diuersitie, and disagreement soeuer was about other matters,²¹ 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,²² 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,²³ 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,²⁴ 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,²⁵ 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 see at all, or Ouersee; and what likewise the points of doctrine newly now reuealed, their aeternum Euangelium (which without great danger may not be preached in England, no more then the doctrine, and Articles of the Church of England may bee preached at Rome; and for defence wherof they ought to afford euen their very liues, weare they so many as the haires of euery of their heads) is, and bee, they demonstrate themselues to be most childishly vaine, and idle in their imaginations (which they take yet to be illuminations of the spirit).

13. For all their doings, and discourses (to say the best of them) are but to erect a newe (which they tearme a true) ministerie;²⁶ and their Discipline among vs.

Themselues doe say, The controuersie betwixt them, and vs, is not as (the Bishopes, and their welwillers) they would beare the world in hand, for a Cap, a Tippet, or a Surplesse, but for greater matters, concerning a true ministerie, and regiment of the Church, according to the word: the one whereof, that is a true ministery they shall neuer haue, till Archbishops, and Bishops be put downe, and all Ministers made equall: the other also will neuer be brought to passe, till Kings & Queenes doe subiect themselues vnto the Church, and submit their scepters, and throwe downe their Crowes before the Church, and lick vp the dust of the feete of the Church; and willingly abide the censures of the Church, that is, of the Presbyterie. For, as the Church is subiect vnto the ciuill magistrate in respect of his ciuill authoritie: so must the magistrate, the King and Queene, subiect themselues, and bee obedient to the iust, and lawfull authoritie of the Church. The ciuill magistrate is none officer at all of the Church. For Church officers bee non Magnates, aut Tetrarchae, not gracious, or honorable Lords, but Ministers of the Church. The Presbyterie is the Church; and euerie Congregation, or Church, should and must in it haue a Presbyterie.

This is the Light, which indeede the Martyrs, neuer sawe; the Religion, which our Brethren striue for; the Truth, which they may not preach; not Childish doctrine, like the Bishops Articles, but the wise Gospell; the maine, and materiall points of religion, nowe in these last daies last of all (yea after the eight Thorowe breaking of H. N. his Euangelium regni) reuealed, and for furtherance whereof they are to lend, and spend euen all their liues, if occasion be ministred.

14. Strange, and strong delusions: First to take these and other such assertions for Truths, and heauenly mysteries, which are but the fancies of troubled braines, not grounded, nor truly gathered from Gods word:

Next, to teach one another, and al their fauorers, howe they should be as readie, and prepared euen for these matters, to giue ouer their liuings, and to giue their liues (were they as many as the haires of (all) their heades as Cranmer, Ridley, Latimer did; and Parker, Grindall, and all other Preachess would, and euery Christian man, and woman, should (if they bee called thereunto) for the Apostolicall, and Catholique doctrine of our Church, which all Gods people doe knowe, and the Brethren themselues (as afore hath bin noted) doe confesse, is originally from God, and his written word.

These, and many moe (too many heere to be recapitulate) such phantasies of theirs, or phrenesies rather, this first subscription brought first to light (and yet happie had it bin for Gods Church, and people, they had neuer bin broached).

15. Semblablie the next Subscription called for by the last Archb. your L. predecessor, an 84. discouered euen the verie thoughts,²⁷ and desires of those (Brethren before, but nowe stiled) faithfull Brethren, which haue, and doe seeke for the Discipline, and reformation of the Church.

Many Treatises afore, but nowe, and diuers yeares ensuing they flewe about, and abroad like Atomies; and by them the same things which afore, but in a differing sort, and in other words, they publish.

For touching Church officers, they name who, and howe many sorts they be of them, viz. Doctors, Pastors, Gouernors, Deacons, and Widdowes (no moe, no fewer.

They say, Euerie Church must be furnished with a Teacher, and a Pastor, as with two Eies; with Elders, as with Feete; with Deacons, as with Hands. Euerie Congregation must haue Eies, Hands, and Feete, and yet neither all, nor at all any Congregation is to haue an Head, answerable to those Feete, Hands, and Eies.

The doctor, by their doctrine, must be a distinct minister from the pastor, and onely teach true doctrine, and neither exhort, nor apply his doctrine according to the times, and his auditorie, nor minister the Sacraments. For these things the pastor is to performe. Which pastor also, whensoeuer he administreth the Sacraments, must necessarily make a Sermon, or els he cōmitteth Sacriledge.

And concerning discipline, by their doctrine, euery Congregation must haue absolute authoritie, to admonish, to censure, to excommunicate, and to anathematize all offending persons yea euen Kings, and Princes, if they be of the Congregation. And no Prince but must be of some parish, and vnder one, Presbytery or other alwaies, Where this power is not, in their iudgements, one of the tokens of a true Church, is wanting. For this Discipline with them is a Marke of the Church, and numbred among the Articles of their Faith.

16. This (say they is the great cause, the holy cause, which they will neuer leaue suing for, though they should be a thousand Parliaments in their daies, vntill either ther obtaine it, or bring the Lord in vengeance, and blood against the Stare,²⁸ and the whole land, for repelling the same. The Discipline is Gods holy yoke, Gods sceptre; the kingdome and throne of Christ.

Our controuersie (say they) is whether Iesus Christ shall be King, or no. Againe, the end of all our trauaile is to build vp the walles of Ierusalem, in to set vp the Throne of Iesus Christ, our heauenly King, the middes thereof; the aduauncing whereof is a testimonie vnto vs that wee shall haue part in that glorie, which shall be reuealed heereafter.

So learne we nowe from their said bookes, learned and demonstratiue discourses (which the Fathers, and our fore fathers neuer sawe, nor had learned) both that their Discipline established, and exercised is a visible marke of a true Church; and to desire the aduauncement of the same, an inuisible token of an elect childe of God: so as neither is that a Church, at least no true Church, where their Discipline is not; neither they but titular christians, no true christians indeede, which either sigh, or seeke not to haue it established, and Presbyteries in euerie parish to be aduaunced.

17. The Articles of our religion (concluded vpon by the reuerend Clergie of our Church) with these learned,²⁹ and all seeing Brethren, are but the Bishops decrees, the Articles of the Conuocation house; and reueale some little truth: but these wise Brethren (so faithfull haue they bin betweene God, and his Church) they haue not failed to shewe vs the whole counsaile of God.

And yet these faithfull Brethren, either through forgetfulnes, or frailtie, or (which I rather thinke) forced thereunto by the power of truth, doe plainly confesse, that those verie decrees of our Bishops, and Articles of the conuocation house, euen that little, litle part of the Gospel, which the said Bishops, and Martyrs brough to light, and hath enlightned the whole realme, containeth the very fundamentall points of Christianity.

Whereof I still gather that had their newly reuealed, tearmed learned Discourses, and doctrines touching Discipline, & their Presbyteries (howsoeuer with goodly, & glorious titles, to rauish poore heartes with the desire thereof, brandished, and set out) neuer bin diuulged, or preached, we may be saued, but without knowing, and beleeuing, the Articles or doctrine of our Church (which yet is not ours, but Gods) there is no saluation ordinarily to be looked for, of any man: so true, and of such necessitie, is this; so impertinent, and vnneedefull the other.

18. Octogesimus octauus mirabilis annus: it was prophecied to be a wonderfull yeare long afore it came, and will neuer be forgotten now it is past.³⁰

Among the things for which the yeare 88. is famous, one, and not of least regard, is, that afore it expired, these bookes of the brethren, by a Proclamation from Q. Elizabeth, were denounced Schismaticall, and seditious; and the doctrine in them contained, erroneous, tending to perswade, and bring in a monstrous, and apparent dangerous Innouation within her dominions, and countries; and to make a change, euen a dangerous change of the forme of doctrine then in vse. And therefore the said bookes were commanded to be brought in, and deliuered into the hands of authoritie; and speciall charge giuen that no moe of that nature should come abroad, or be printed.

Wherby (so much as in that blessed Queene, whose name with eternall honour shallbe recorded) these newe fancies of the brethren were hissed, and exploded out of this Christian kingdome; and the articles, or publike doctrine of our Church, confirmed, countenanced, and by the royall prerogatiue of that peerelesse Prince, more strongly ratified, and commended to her awefull and good subiects then afore.

19 The zeale of learned, and godly men herevpon was inflamed, and their courage so encreased, as whereas afore this time but one or two, or a very few (the first whereof was your L. imediate Predecessor, whose memorie be alwaies honourable among the Saints) did encounter the Brethren and oppugned their fancies: now an Armie of most valourous,³¹ and resolute Champions, and Challengers rose vp, which then, and diuers yeares ensuing (among whome as your Grace was the first in time which gaue the onset: so are you to be reckoned with the first, and best for zeale, wisedome, and learning) did conflict with these Brethren, defended the Prelacie; stood for the Prince; and State; put the newe Doctors to the foile; profligated the Elders; set vpon the Presbyterie: and so battered the new Discipline, as hitherto they could neuer, nor hereafter shall euer fortifie, and repaire the decaies thereof.

20. Notwithstanding what the brethrē wanted in strength, and learning, they had in wilynes;³² and though they lost much one way in the generall, & maine point of their discipline; yet recouered they not a litle aduantage another way, by an odde, and a newe deuise of theirs, in a speciall article of their classicall instructions.

For while these Worthies of our Church were employing their engins, & forces partly in defending the present gouernment Ecclesiasticall, partly in assaulting the Presbytery and newe Discipline, euen at that verie instant the Brethren (knowing themselues too weake either to ouerthrowe our holds, and that which we hold; or to maintaine their owne) they abandoned quite the Bulwarkes which they had raised,³³ and gaue out were impregnable; suffering vs to beate them downe, without any, or very small resistance: and yet not carelesse of their affaires left not the warres for all that, but from an odd corner, and after a newe fashion, which wee little thought of (such was their cunning) set vpon vs a fresh againe, by dispersing in printed bookes (which for tenne yeares space before they had bin in hammering among themselues to make them complete) their Sabbath speculations, & Presbyterian (that is more then either Kingly; or Popely) directions for the obseruation of the Lords day.

This Stratageme of theirs was not obserued then, neither I feare me is regarded as it should be yet: and yet did, & since hath, and doubtlesse in time to come, if it be not timely seene vnto, with vnsound opinions, and paradoxes will so poison many, as the whole Church, and Common-weale will find the danger, and inconuenience of them (so plausible are they to men either popularlie religious or preposterouslie, and iniudiciouslie zealous.)

³⁴21. In this their fallie (as I said before) they set not vpon the Bishops and their calling, their Chancelars &c. (as Popish, and Antichristian) they let them alone, seeing and knowing they are too well backt for them to subuert: but (which are of great, all; and almost of the same antiquitie with Bishops diuers of thē; and I had almost said as necessarie) they ruinate, and at one blowe beate downe all Times, and daies by iust authoritie destined to religious, and holy vses, besides the Lords day, saying plainely, and in peremptorie words that the Church hath none authoritie, ordinarily, or from yeare to yeare perpetually to sanctifie any other day to those vses but only the Lordes daie.

They builde not Presbyteries expressedly (though vnder hand, if it be well marked, they doe erect them in their exercises of the Sabbath: but they set vp a newe Idoll, their Saint Sabbath (earst in the daies of Popish blindnes S. Sunday) in the middes, and mindes of Gods people.

By the former they haue opened not a gap, but a wide gate vnto all licentiousnes, libertie, and prophanes on the Holie daies (which is readily, and greedily apprehended of all sorts of people euerie where, especially of their fauorites) to the hie dishonor of God; decay of deuotion; hinderance of Christian knowledge and wisedome in all sorts, especially in the vulgar multitude, and poore seruants; aduantage of the common enimies; and grosse contempt of the necessarie, and laudable orders of our Church. By the latter they haue introduced a newe, and more then either Iewish, or Popish superstition into the land, to no small blemish of our Christian profession, and scandall of the true seruants of God,³⁵ and therewith doctrine most erroneous, dangerous, and Antichristian.

22. Their doctrine summarilie may be reduced vnto these two heads, whereof the one is, that the Lords day (euen as the old Sabbath was of the Iewes) must necessarily be kept, and solemnized of all, and euerie Christian, vnder the paine of eternall condemnation both of bodie, and soule.

The other, that vnder the same penaltie it must bee kept from the highest to the lowest, both of King, and people, in sort, and manner as these Brethren among themselues, haue deuised, decreed, and prescribed.

The former 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.

³⁶23. 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,³⁷ 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.

³⁸24. 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,³⁹ 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.⁴⁰ 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,⁴¹ 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,⁴² 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.

⁴³26. 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,⁴⁴ 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,⁴⁵ 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, shallbe 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,⁴⁶ 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. 1562,⁴⁷ and vnto none other; euen the same Articles, for number thirtie nine⁴⁸, 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;⁴⁹ 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,⁵⁰ throughout all generations.

30. So our Church is the same. But be the Brethren, the faithfull and godly Brethren too the same nowe,⁵¹ which they haue also beene? If they bee, then will they not denie (which an. 72. they writ) that We hold the substance of religion with them; nor (which an. 602. they published, & is afore remembred) that the true Faith by which we may be saued, and the true doctrine of the Sacraments, & the pure worship of God, be truly taught, and that by publike authoritie and retained in the booke of Articles. And in this Confession I pray God they may constantly perseuere.

Howebeit euen these men (which in a generalitie doe allowe the doctrine of our Church) being called by authoritie to acknowledge their assent vnto euerie Article thereof in particular, they doe not a little debase the estimation of this doctrine of ours, 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,⁵² 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),⁵³ 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 cloake their inueterate, and rooted pertinacie) howe the purpose, if not doctrine of our Church is of late altered from that it was. And therefore though they can be wel content to allowe of the old doctrine, and auncient intention: yet vnto the old doctrine, and newe Intention of our Church, they cannot subscribe, might they either gaine much, or loose whatsoeuer they haue thereby.

Besides, this newe Intendement, contrarie to the old purpose, if not doctrine of our Church, is become nowe the maine, & principall obstacle, why they cannot subscribe vnto the booke of Cōmon prayer, & booke of Ordination, as earst they (some of them) foure times haue done, when aswell the Intention, as Doctrine of our Church, was pure, and holy.

Lastly, they seeme not obscurely to intimate vnto the State, that were they sure, or might bee assured, that the purpose of our Church were the same which it was, neither varied from the doctrine; they would be prest, and as readie euen foure, if not fortie times moe, to subscribe vnto the fore mentioned bookes of Common prayer, and of Ordination, as afore times they did, when they were out of doubt the Intention of our Church was correspondent to her Doctrine, that it was sound, & good. I haue foure times subscribed (saith a Brother) to the booke of Common prayer with limitation, & reference of all things therein contained (not vnto the purpose only, or doctrine only, but) vnto the purpose, & doctrine of the church of England. Yet cannot the same man with a good conscience so much as once more subscribe (which formerly, and that with a good consciēce had subscribed foure times). His reasō is, Because the purpose, if not doctrine of our Church, (to which hee referred his subscriptiō) appeareth to him, by the late Canons, booke of cōference, & some speeches of men in great place, & others, to be varied somewhat from that which he before (not without reason) tooke it to be.

35. The purpose of our Church is best knowne by the Doctrine which shee doth professe; the Doctrine by the 39. Articles, established by Act of Parliament; the Articles by the words,⁵⁴ whereby they are expressed: and other purpose then the publique Doctrine doth minister; and other Doctrine then in the sayd Articles is contained, our Church neither hath, nor holdeth; and other sense they cannot yeeld, then their words doe impart. The words be the same, and none other, then earst, and first they were. And therefore the sense the same; the Articles the same; the Doctrine the same; and the purpose, & Intention of our Church still one, & the same.

If then her purpose be knowne by her Doctrine, and Articles; and their true sense by their very words: needes must the purpose of our Church be the same, because her Doctrine, and Articles for number, words, sillables, and letters, & euery way be the very same.

And so our Churches intention in her publique Doctrine, and Articles reuealed, being good at the first, it is to still. For her purpose (continuing one, & the same) cannot be ill at the last, which was good (and so beleeued, and acknowledged, euen by the Brothers subscription) at the first; or good, in good Queene Elizabeths, and ill, in illustrious King Iames his daies.

36. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely, then cast we our eies vpon the Propositions,⁵⁵ which she publiquely maintaineth; and if wee find them the same which euer they haue beene, then neede wee not doubt (the Brethren themselues being Iudges) but the Articles againe, their sense, the Doctrine, purpose, and Intention of the Church of England (the Propositions interpreting, as it were, the said Articles) is the very same it euer was.

Now that the Propositions (pregnantly, and rightly gathered, and arising from the articles) be the same, & for substance vnaltered (though vpon good considerations, some fewe be added to the former); and all of them approoued for true, and Christian, by the lawfull, and publike allowance of our Church, the booke here ensuing plainly wil declare, and so demonstrate withall not the Doctrine onely, but intention also of our Church, to be the same, and not changed: and being vnchanged the bookes then of common prayer, and of ordination too, cōsidered in the purpose and intention of the Church of England and reduced to the Propositions (as the Brethren would haue them), be well allowed, and authentically approoued; and the said brethren with as good conscience nowe againe, and afresh may subscribe vnto all the Articles, euen concerning the Booke of common praier, and of ordination, aswell as of the Kings supremacie, and of Religion, as afore, often, and alwaies they did.

37. Fot my selfe (most reuerend Father in God) what my thoughts be of the religion in this realme at this instant professed, and of all these Articles, if the premisses doe not, that which here followeth will sufficiently demonstrate, Twentie, yea 22, yeares agoe, voluntarily, of mine owne accord, and altogether vnconstrained, I published my subscription vnto them; my Faith is not either shaken, or altered, but what it then was, it still is: yeares haue made those haires of mine gray, which weare not; and time, much reading, and experience in theologicall conflicts, and combates, haue bettered a great deale, but not altered one whit my iudgement, I thanke God.

Nothing haue I denied, nothing gainesaid, which afore I deliuered.

Thē Propositiōs are (and yet not many) moe; the method, altered quotations, added, both for the satisfaction of some learned, and iudicious freinds of mine, requesting it at mine hands, and for the benefit both of the common, and vnlearned, & of the studious, and learned Reader.

The whole worke expresseth aswell my detestation, and renunciation of all adversaries and errors, opposite, crossing, or contradicting the doctrine professed by vs, and protected by our King, or any article, or particle of truth of our religion; as my approbation of that truth which in our Church by wholesome Statutes, and ordinances, is confirmed.

There is not an heretike or Schismatike (to speake of) of any speciall marke, that from the Apostles time hitherto, hath discouered himselfe, and his opinions vulgarly in writing, or in print against our doctrine, but his heresie, fancie, or phrensie may here be seene against one propositiō or other. The Sects, and Sect masters adversaries vnto vs either in the matter, or maine points of our doctrine, or Discipline; to one of our Articles, or other; wholly, or in part, which here be discouered to be taken heed of, and auoided, are many hundres.

38. This, and whatsoeuer els here done, either to the confirmation of the truth, or detestation of heresies, and errors I doe very meekely present vnto your Grace, as after God, and our King best meriting the patronage thereof.

My selfe am much, the whole Church of England much more bound vnto your Lordship; yea not wee onely nowe liuing, but our successors also, and posteritie shall haue cause in all ages, while the world shall continue, to magnifie almightie God, for the inestimable benefits, which wee haue and shall receiue from your selfe, and your late Predecessors (D. Whitgift, Grindall, Parker, Cranmer (of famous, and honourable remēbrance) Bishops of our Church, Archbishops of the See of Canterbury) for this vniforme doctrine by some of your Lordships drawen, and penned, by all of you allowed; defended, & (as agreeable to the Faith of the very Apostles of Christ, and of the auncient Fathers, correspondent to the Confessions of all reformed Churches in Christendome; and contrariant in no point vnto Gods holy, and written word) commended vnto vs both by your authoritie, and Subscriptions.

Now the all mercifull God, and heauenly Father, which so inspired them, and your Lordship with wisedome from aboue, and inabled you all to discerne truth from falsehood; & sound religion, from Atheisme, idolatry, and errors, vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace, to his owne glorie, the Churches benefit, and your owne euerlasting comfort.

And the same God, which both mercifully hath brought, and miraculously against all hellish, and diuelish practises of his, and our enemies, continued the light of his truth among vs, giue vs all grace with one heart, and consent not onely to embrace the same, but also to walke, and carrie our selues, as it beseemeth the Children of light, in all peaceablenesse, and holinesse of life, for his Sonne, our Lord and Sauiour Christ his sake. At Horninger neere S. Ed. Bury in Suff. the 11. of March an. 1607.

Your Graces poore Chaplaine, alwaies at commaund Thomas Rogers.

Footnotes

1. Archb. Cranmer. ↩

2. Vnitie of doctrine in all Churches reformed. ↩

3. Ab initio reformationis ardebant amore veritatis omnes Politici ecclesiastici, plebei. Jezler. de diutur. belli Euchar. p. 49. ↩

4. Vnitie of doctrine in the Church of Eng. in K. Ed. 6. his daies. ↩

5. An. 1552. ↩

6. K. Edward 6. ↩

7. q. Mary ↩

8. The praiers of the persecuted Saints for the reducing of true religion into the realm. ↩

9. F. Latimer ↩

10. B. Parkhurst, ↩

11. Q. Elizab. ↩

12. True doctrine restored. an. 1558. and an vniformitie of the same established, and publshed, an. 1562. ↩

13. An. 1562. ↩

14. Arch. Parker. ↩

15. Subscription required vnto the Booke of Art. an. 1571. An. 1572. ↩

16. Bartholomaeus flet quia gallicus occubat atlas. ↩

17. Vnitie of doctrine still cō tinued. ↩

18. Archbish. Grindall. ↩

19. The factious encrease, and growe confident. ↩

20. Vnity of doctrine stil holdeth among vs. ↩

21. An. 1583. ↩

22. Arch. Whitegift ↩

23. Subscription the second time called for. ↩

24. An. 1584. ↩

25. How basely the Brethren conceiue of the doctrine by the Bishops agreed vpon, and established by the prince. ↩

26. The vncoath doctrine of the factious Brethren. ↩

27. Of the second Subscription vrged. an. 84. ↩

28. The Brethrēs diuine conceipts of their Discipline. ↩

29. The Br. renue and continue their base cō ceits of the publike Art. of in our religiō, comparison of their new Gospell. ↩

30. An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes, and writings. ↩

31. Most learned & worthy men set themselues against the Br. and the Presbyterian discipline. ↩

32. A Stratagem of the Br. ↩

33. An. 1595. ↩

34. Certaine fruites, and effects of the Sab. doctrine published by consent of the Brethren. ↩

35. The summe of the Sab. doctrine broached by the Brethren. ↩

36. The Br. doctrine of the Sabbath called in by authoritie, and forbidden any more to be printed. ↩

37. An. 1599. 1600. ↩

38. Purity of doctrine all Q. Eliz. raigne maintained in England. ↩

39. An. 1602. ↩

40. K. Iames. ↩

41. An. 1603. ↩

42. K. Iames abused and troubled with false informations, and petions of the Br. ↩

43. K. Iames patronizeth the doctrine & religion countenaunced by Q. Eliz. ↩

44. Dominini Incarnati. an. 1604. ↩

45. Subscription the third time vrged. ↩

46. Of the subscription called for. ↩

47. Can. 2.127. ↩

48. Ibid. ↩

49. The Church of England setled, and cō stant in her Religion. ↩

50. An. 1605. ↩

51. The Brethren no changlings ↩

52. Why the Br. will subscribe vnto some, but not vnto all the Articles. ↩

53. A late deuise of the Br. to shunne subscribtion. ↩

54. The purpose, and doctrine of our Church continue the same. ↩

55. Neither the Doctrine, nor purpose of our Church altered. ↩