Pleasant Comfortable Because It greatlie confirmeth their faith in Christ. It doth feruentlie kindle their loue toward God So saith 1. The scripture Rom. 8 18 31. c. Ephe. 1. 15 c. 1. Cor. 15 14 15 c. 2. The Church of God in al places 2. To the wicked and reprobate Soure Vnsauorie Vncomfortable As that which they thinke though moste vntruely and wickedly bringeth them either To despaire of Gods mercie being without faith Not to feare his iustice being so extremely wicked VVhere as neither .1 By the word of God 2. By any sound confession Can anie man collect that he is a vessel of wrath prepared vnto damnation but contrariwise by manie great arguments may perswade himselfe that he is in the fauour of God as in the next table following plainly doth appeere Therfore they are to be held as heretiques against the faith which giue out that this doctrine leadeth Vnto desperation which is with out al comfort Loosenes of life and so vnto Atheis me And therefore to be published neither by mouth nor by writing such were the heretiques called from hence Predestinati Are the newe Pelagians the Fam. of Loue. 9. That men the better may auoide Desperation Carnal securitie Theie are in their mindes firmely to remember 1. That the promise of grace and fauour to men is vniuersal Matth. 11 28. Matth. 18 14. Iohn 3 15. Rom. 3 22. 1. Tim. 2 4. 2. Pet. 3 6. Reade Rom. 9. 10. 11. 2. That the doctrine of predestination is to be preached not vnto a fewe but vniuersalie to al men Matth. 28 19 20. Mark 16 15 16. Luk. 24 45 46 47 3. That the seales of the couenant be appointed to al in general For Concerning Baptisme Al are to be baptised Matth. 28 19. Mark 16 â—5 Touching the Lorde his supper Christ faith Of the bread Take eate this is my bodie Of the cup Drinke ye al of it Matth. 26 26 c. 1. Cor. 11 23. c. 4. That as the disobedience of Adam brought condemnation vpon al men so the bloud and obedience of Christ is able and al sufficient to washe away al sinnes and that of al men 5. That none euer yet did flie vnto the mercie of God by vnfained repentance but he was receaued into fauor so among others was Dauid after his adulterie Manasses after his idolatrie Peter after his apostacie The theefe hanged with Christ euen at the last gaspe The Ninâ—uiâ—s after many and greeuous offences committed So that as theie are not to be heard which do saie The numer of the elect is but smal and seing we are vncertaine whether we be of that companie or not we wil proceede on as we haue begonne That God is an acceptor of persons and so vniust in choosing some and refusing others So is it the parte of al and euerie man Not to refuse the mercies of God as generalie so most gratiouslie offered vnto al men Not to despere in â—espect either Of the greatnes Of the multitude Of his sins Not to prouoke the Lorde to execute his vengeance through prophanenesse of life and securitie 10. In our doings but cheefely in the matter of PredestinatioÌ„ we are to follow 1. Not our oune iudgementes and what seemeth good in our oune opinions 2. The will of God And that wil to Not which is concealed from vs of God his omnipotencie whereby he is minded to gouerne at his pleasure the things by him selfe created Of this wil is mention made Psal. 115 3. Isa. 46 10. Rom. 9 15. Of his fauour and good will towarde mankinde reuealed vnto vs in the S. Scriptures by Iesus christ whome we are to heare Math. 3 17. And he saith Come vnto me c. Math. 11 28. So God loued the world c. Iohn 3 16. Subscribed hereunto haue the Godly in al ages and by name the Church in Heluetia by their publique confession Heluet 2 cap. 10 but so haue noâ— The Enthusiasts Anabaptists Fam. of Loue. So many as leaue the writteÌ„ word of God and depend vpon reuelations either contrarie or besides the truth Of which vngodly cogitations springeth among men Contempt of the words of the Preacheâ—â— and of al godly exercâ—â—â—â— Impeniâ—enciâ— Carnal securitie Desperation 18. ARTICLE Of obtaining eternal saluation only by the name of Christ. THey also are to be had accursed that presume to say that euery man shalbe saued by the lawe or sect which he professeth so that he be diligent to frame his life according to that law and the light of nature For holie Scripture doth set out vnto vs onlie the name of Iesus Christ whereby men must be saued For so much as there is buâ— One faith Onlie the Name of Iesus Whereby men must be saued as witnesse The Scriptures Ephe 4. 5. Act. 4 2. The Godly militant in this world They are to be had accursed which saie that Euerie man is saued by the which he professeth Lawe Sect Men maie frame them selues according to al Times Places Persons Religion As The Libertine Anabaptistes The Familie of Loue. Temporizers Macchiauels 19. ARTICLE Of the Church THe 1 visible 2 Church of Christ is a congregation of 3 4 faithfull men in the which the 5 pure worde of God is preached and the Sacraments be dulie ministred according to Christes ordinance in al those thinges that of necessitie are requisite to the same As 6 the Church of Jerusalem Alexandria and Antioch haue erred so also the 7 Church of Rome hath erred not only in their liuing and maner of ceremonies but also in matters of faith The Propositions 1 There is a Church of Christ not onely inuisible but also visible 2 There is but one Church 3 The visible Church is a catholike church 4 The word of God was and is before the Church 5 The markes and tokens of the visible church are the due and true administration of the Word and Sacraments 6 The visible Church may erre both in doctrine and conuersation 7 The church of Rome most shamefully hath erred both in life ceremonies and matters of Faith 8 There is no saluation without this church and therefore euerie man is firmely to ioyne therevnto and neuer to depart there from by schisme and contention 1 A true saying is it The Lorde and hee onely knoweth who are his For to man the Church of christ is partly 1 Inuisible which are all th elect who are or shall be either 1 In Heauen triumphing 2 In earth fighting against the Flesh World Diuell These as meÌ„bers of the Church are sayde to bee inuisible not because the men are not seene but for that their faith and conscience is not perfectly known vnto vs. 2 Visible whereof some are 1 For God 2 Against God Al notwithstanding well thought of and accompted faithfull so long as they make no manifest and open rebellion against the trueth And this 1 Is gathered out of the S. Scripture where is touched the Church 1 Inuisible and holy 1 Triumphing Reu.
2 26. Reu. 7. 14 15 Reu. 3 5 12. 2 MilitaÌ„t or waâ—ring Gal. 4 29. Ephe. 6. 10. 2. Tim. 3. 12. 1. Pet. 5. 10. Reu. 12. 11. Reuel 17. 14. 2 Visible mixed By the parable Of the Sower Mat. 13. Of the Marriage Mat. 22. Of the Virgins Mat. 25. By the saying Of christ Ioh. 6. 70 Ioh. 13. 10. Of Paule 2. Tim. 2. 20 This truth hath many aduersaries wherof Some renounce our Christ the Sauiour of mankind so think hys people are not the Church as the Iewes Turks Anabapt Heretiks Some denie the triumphing state of the godlie in heauen and dreame of a glorious condition in this world as the familiars H. N. Vitell Some think the Church Catholike to be visible as the Papists Some suppose the Churche militant is not visible at all as the Libertines Some giue out that the Church is voyde of sin and sinners as the Donatists Anabaptists Fami of Loue. 2 Is testified in the Churches reformed Confes. Heluet. â— cap. 17. Heluet. 1. art 14. Bohem. cap. 8. France Art 27. Flan. Art 27. Ausburgh art 7. Sax Art 11. Wittemb Art 32. Sueuâ— art 2. When we doe saie That the Church is Visible Inuisible That there is à church VVeast Easte Greeke Latine Italian English We think not that Christ hath diuers churches but that the Church Is diuerslie taken Hath manie particular Churches as the sea manie armes contained in it For the visible Church is Not manie congregations A Congregation As may be read 1. In the Scripture Rom. 12 5. 1. Cor. 10 17. 1. Cor. 12 13. Gal. 3. 28. 2. In the Confes. of the godlie in Heluet. 2 cap. 17. Bohem. cap. 8. Franc. art 26. Fland. art 27. Ausburgh art 7. Wittemb art 32. Sueu art â—5 Then blasphe mous be th'opinions of The Iewes The Turks 〈…〉 VVho seclude al from the Church whosoeuer embrace noâ— their 〈◊〉 nations Munceâ— that Anabaptist which tearmed his 〈◊〉 cleane contrarie to the people of Christe 〈…〉 of God and saâ—de that al others were wicked and worthie to be slaine The familie of Loue who publish how They onlie are the Church None are in à rect faith or beliefe but only the Communaltie of Loue. The Communaltie of Loue are the Saintes of God and his acceptable people Theie which are not of the Familie haue no liuing god and be without Gods seruice â— The visible church propertie vnderstood is but à part of the Catholique yet forasmuch as it is a Congregation of the faithful who be For calling Gouernors and subiectes Noble and base Rich and poore Teachers learners For sexe Men Women For age Old Yong For their countrie Iewes and Gentils Graecians and Barbarians It may be wel called a Catholike Church This 1. Is grounded vpon the word of God Where we find that excluded is No calling Marc. 16 15. Matth. 28 19. 1. Cor. 4 10. 1. Cor. 1 26 27. No sexe Act. 2 21. Rom. 1 16. Gal. 3 28. None age Marc. 16 16. Act. 13 39. Rom. 10 4. No nation Matth. 28 19. Luke 13 29. Act. 2 39. Act. 10 34 35. 2. Is graunted by the Church namelie in Heluet. confes 2. cap â—7 Bohem. confes cap. 8. Flan. confes art 27. Wittemb art 32. Vnsounde be they in religion therefore which wil tâ—e the Church to a certaine Calling as the rude Romanistes to the Clergie Contrie as the Donatists to Africa Place as the Papists to Rome People as the Iewes to themselues excluding al others 4. Seeing the visible Church of Christ is à Congregation of men either in th'eies of God or at the least in the iudgement of the godlie faithful it followeth that the word of God must be before the Church foâ— 1. Time Because the word is The seede the faithful The corne Luke 8 â—1 The children 1. Pet. 1 23 The rocke or foundation the faithful the house Matt. 16 1â— Ephes. 2 â—0 2. Auctority forsomuch as the voce Of the Church is the voce of man who Hath erred Maie erre Of the scripture is the voce of God 2. Tim. 3 16. 2. Pet. 1 21. Who cannot Deceaue Be deceaued Of this iudgement are the Churches reformed as appeareth in their confes Heluet. 1 art 14. Heluet. 2 cap. 13 17. Bohem. cap. 1 8. France art 5. Flan. art 3 7. Saxon. art 1 11. Sueuia art 1. This maketh to the strengthning of vs against those Popish opinions that the Church 1. VVas before 〈◊〉 VVord for time 2. Is aboue the VVord for auctoritie 5. There is the visible Church where 1. The pure worde of God is syncerely preached 2. The Sacraments instituted by Christ are dulie administred And so saie not we onelie but besides 1. The scripture wher in we find that à note of the visible Church is the 1. VVord preached Luke 8 21. Iohn 8 47. Iohn 10 27. Gal. 1 8 1. Thes. 5 20. 1. Iohn 4 2 c. 2. Iohn verse 9. 2. Administration of the Sacraments Matth. 28 19. Rom. 6 3. 1. Cor. 6 11. 1. Cor. 12 13. Luke 23 19. 1. Cor. 1. 20. c. 2. The god lie in reformed Churches Confes. Heluet. 1 art 14. Heluet. 2 cap. 17. Bohem. cap. 8. France art 27 28. Saxon. art 11. Wittemb art 32. Sueuia art 15. Some and they also godlie men ad besides for à note of the visible Church Discipline But because discipline in part is included in th'other markes mentioned both we and in effect al other Churches reformed ouerpasse it in this place as no token simplie of the visible Church Neither do we tie the Church so strictlie to th'other signs that we thinke al those to be without the Church and Antichristians which neither doe heare the worde orderlie preached nor receiue the sacraments if so be they would and can neither heare th'one nor receaue th'other at which time the Church is not visible but inuisible as in the time of tyranny and cap tiuitie On the other side we renuÌ„ce as altogether Antichristian the opinions 1. Of the Papists who alleage for tokens of the true Church Antiquitie Vnitie Vniuersalitie Succession Miracles Reuelations But these are not so Because theie are not deriued from the verie nature of the Church but are meerelie external Because they are tokens aswel of the false as of the true Church Because theie are not good except there be warranted by the worde of God Because it was fore tolde by the Spirit of God that the comming of Antichrist should be with all power signes and lieng wonders c. 2. Thes. 2 9 c. 2. Of some which make discipline and that their owne too such an essentiall argument of the visible Church as theie thinke where that is not though both the Word and the Sacraments be rectlie ministred and receaued there 1. The Magistrates are Tyrants 2. The Ministers are false prophets 3. No Church of God is 4. Antichristianitie doth reigne 6. Nothing is more certaine than that the church militant and visible may erre and that
THE English Creede CONSENTING WITH THE TRVE AVNCIENT CATHOlique and apostolique Church in al the points and articles of Religion which euerie Christian is to knowe and beleeue that would be saued THE FIRST PARTE IN MOST LOYAL MANER TO THE GLORIE OF GOD CREDIT OF OVR Church and displaieng of al haerisies and errors both olde and newe contrarie to the faith subscribed vnto by THOMAS ROGERS Allowed by auctoritie Cyprianus Epist. li. 1. epist. 4. Humanos errores mendacia relinquamus in veritate Dei maneamus verbum Dei manet in aeternum NON SOLO PANE VIVET HOMO I W AT LONDON IMPRINTED BY JOHN VVINdet for Andrew Maunsel at the brasen Serpent in Pauls church yard 1585. REVERENDISSIMO IN CHRISTO PATRI AC DOMINO EDMVNDO PROVIDENTIA DIVINA NORWICENSI EPISCOPO RELIGIONIS VERAE CATHOLICAE AC ORTHODOXAE ET PROFESSORI CONSTANTI ET FAVTORI QVIDEM SINGVLARI ATHEISMI IVDAISMI TVRCISMI PAPISMI ANABAPTISMI ET OMNIVM DENIQVE FANATICARVM OPINIONVM HOSTI ACERRIMO ET CAPITALI THOMAS ROGERIVS PRIOREM HANC SYMBOLO ANGLICANO SVBSCRIPTIONIS SVAE PARTEM HONORIS DEBITAEQVE OBSERVANTIAE ERGO DICAT CONSECRATQVE To the Christian readers and hearers S. OF the great subscription vrged from the Pastors and ministers of the worde and Sacramentes in a great part of this land the last yeare yee can not lightlie be ignorant The causes of the same being either secrete I cannot or not conuenient to be published I may not set downe What the euent thereof wil be God he knoweth what it hath beene according to the diuersitie of mans minde diuerslie do men thinke thereof For some are of opinion that much hurt thereby hath redounded to the Church of God and they think not amisse in diuers considerations others again wiselie do suppose that it hath made not a little vnto the glorie of God and comfort of his seruants as whereby a ful and perfect trial of men is had diuers of the godlie notablie be deliuered from the manifold slanders wicked surmises falslie raised of them through the secret and subtil suggestions of Satan and his members For to speake first of her Maiesties authoritie in causes Ecclesiastical and that to offend none of Gods children but to the consolation of manie of al that haue bine examined what one hath denied the same who but most willingly and cheerefully doeth ascribe so much as the lawes of this land in euerie respect do giue vnto her highnes Who but hath offered as to subscribe so to sweare vnto that article Who but would suffer the losse not of goods onely but of life also for the maintenance of the same And although the Papistes do write that to grant this vnto her maiestie is lothsome and base flatterie abominable and blasphemous adulation shameful haeresie and vntruth against nature and is not to make her next to God in her Realme but to make her the God of her people For the next step saie theie vnto diuine adoration is to saie beleeue that a temporal King is aboue the Priest in causes Ecclesiastical or that in a Christian common weale the next dignitie to Christ or God is not the priest but the Prince yet can we not to auoid the aeternal displeasure of God but thinke it and to showe our selues dutiful loial subiects subscribe vnto the same hauing learned so to do out of Gods holie word As for the supremacie chalenged by the Pope whom as heretofore so dailie but most sacrilegiouslie theie cal The general pastor yea The common Father of al Christians specialie of princes yea The chiefe priest and pastor of our soules yea The supreme pastor of Gods faithful people yea The high pastor of Christs vniuersal Church and to omit a number of such blasphemous titles The prince of Gods people as we know no such praerogatiue giuen him by the word of God so we do vtterly renounce and altogether mislike the same And to come vnto another Article concerning the booke of common praier not one that I know hath refused simplie to subscribe vnto that neither Though some denie not onlie that that forme but that anie forme of publique ordinarie praier is to be vsed in the Church and think it papistical and giue out that it doth but mocke the Lorde and the Lorde loatheth and spueth it out of his mouth though some againe write that it hath no part of the catholique seruice and cal it a Caluinistical a schismatical a damnable schismatical an heretical an abominable seruice These be the â—â—â—â—dest and charitable words of them whom theie saie no protestant in England is able to reproue of aâ—â—â— vntruth or slander railing immodestie c. yet what is that vnto vs which of al Gods ministers that haue bine tried can iustlie be charged so much as to fauor much lesse to maintaine those vngodlie assertion And the auctors too who are theie Not nightbirds Not light hedded and fugitiue persons Not our professed and knowen enimies It maie not be denied but some do with-hold their pens from approuing that holie booke in euerie point by subscription yet are there none I trust that proudlie contemne it none that disdainfulie despise it none but in the feare of God and in pub Churches alwaies and onely doe vse it and manie haue set their hands there-unto and al I doubt not but so would were that which is offensiue reformed and that which is crooked made streight and that which is doubtful made euident and plaine Which things also are for number but verie fewe and therefore maie the more easilie be remoued and remaine for the most part in the directions and rubricks and therefore with lesse offence may be taken awaie Neither doth anie minister of the word that I heare denie by subscription to allow the booke concerning the Articles summe of our faith but what lawes do exact or enioine most willinglie haue theie offered to performe And no cause is there whie we should not so doe the auctors of the same do moue the soueraigne authoritie whereby it was established and is vpholden doth moue but the necessarie and al Christian doctrine there-in comprised doth most of al moue vs not onlie in heart to like thereof but with mouth also and euerie waie to praise it and to glorifie the goodnes of God for the same Our fore-fathers manie of them desired to see that though it were but secretlie and to the hazarding of their lands goods and liues which in that booke we openlie and publiquelie to our vnspeakable comfort and profit do see maintained Besides it is the badge of Eng. Christians whereby we are knowen to the vniuersal worlde not onlie to agree with al the godlie that haue bine or do liue at this present in the material points of religion but also to disagree from the Iewes Turks Papists Anabaptists and al other prophane men So that
allowe her Maiesties auctoritie in causes Eccles. and ciuil we al of vs either simplie subscribe vnto the forme of pub praier prescribed or humblie which libertie the lawe giueth desire resolution in some fewe things we al of vs iointlie both embrace the Articles of the English Creed and renounce al haeretical opinions contrarie there-unto we al of vs acknowledge the good things that we do enioie and that the Church would florish much better if that good lawes alreadie made were faithfulie put in execution and the true discipline of Christ so greatlie and so long wished were firmelie established who doth not acknowledge A thing euident enough these manie yeeres but neuer so apparent as by this great and late trial of the Ministers So that this is another benefit redounding to vs thereby Another is that whereas the Papists would make their fauourers to beleeue who theie thinke wil credit al things whatsoeuer they do write that the farre greater parte of al degrees in this land are Catholiques and an infinite number of al states neuer consented vnto those things which we do yea and that al the Clergie in a manner be on their sides who is either so blinde that he seeth not or so ignorant that he knoweth not howe a greater vntruth could neuer haue bine published And in this respect we maie tearme it an happie trial that euen al the Papists maie learne how to credite them in things not so apparent when they wil not blush to giue-out which in their conscience they knowe is vntrue For God be thanked not the lesser parte but euen al the Ecclesiastical persons of the Church especialie which haue bine tried are on our side and not on the Papistes or else they dissemble so cursedly as no true Christian would to gaine the whole worlde And as al the realme maie see and must confesse thus much so her Maiestie and the right honorable of her priuie Counsel do best knowe and we may easilie coniecture that the noble and worshipful of this Realme chiefelie the greater and better parte haue deuoutlie sworne and be readie and that by sworde stoutlie to defend not Poperie as some seditious fellowes blowe abroad but the Religion publiquely into this lande by auctoritie receaued and our most noble princesse Queene Elizabeth not that odious and most infamous Pontifex And such as the Pastors are such be the flocks as the Nobles be such are the Commons and as the ruler of the citie is himselfe such are al theie that dwel therein Againe although our common enimie Satan which accuseth vs not onlie before man but also euen before the throne of the Almightie and that daie and night so much as in him was laboured to sowe the poisoned seedes of mortal strife and dissention among vs I trust he shalbe deceiued of his expectation and that which he made an occasion of discorde wilbe turned into a cause of an holie and indissoluble concord For holding her Maiestie immediatly after Christ in her dominions ouer al persons the chiefe gouernour the ordinarie seruice for a religious worship of God the Articles of our religion for the verie groundes of Christianitie where-upon we must build or perish what shal deterre vs from louing one another with a moste firme and Christian loue Shal pettie and trifling thinges of no waight or of smal importance yea or anie thing else that can be conceiued in heart or expressed by mouth or penne God forbid And in this holie vnitie we shal the more firmelie be rooted doe wee turne our eies from beholding one another and consider the vnquenchable malice of our capital enimies against vs and the cause of the same From the abundance of their malice they cal the holie Ministers of Christ raskals Intruders Philistims Wolues Apostataes as before was noted And theis infamous yea blasphemous titles theie attribute not vnto a fewe but vnto al euen from the poorest and moste obscure Curate in the countrie to the highest Praelate in the Palace Nowe if thus they thinke and write of vs in the time of their trial what wil theie not tearme vs if theie shoulde haue their wils And theie which haue so litle respect of persons and of gifts nowe wil haue much lesse then And the cause is neither for the Seruice which we haue in our Temples which diuers Popes haue offered to tollerate euen as it nowe is without alteration theie would neuer so do we must think were it either Schismatical haeretical or abominable as our English of al the vainest Papistes do saie nor for the diuersitie of our ceremonies it is for our Faith which is contrarie to theirs and for their Supremacie which we denie yea theie can beare al themselues do saie and turne all to good so long as the true Faith and substance of Ecclesiasticall iurisdiction be not destroyed but seeing wee haue and do both oppugne the faith and ouerthrowe the gouernement of the Church of Rome therfore the vilest wordes that Satan their spiritual father can put into their hearts be in most poisonful manner vomited forth to hurt vs. This being so howe ought we to loue and make of one another who are thus hated and by reuilings persecuted and that for one and the same cause at this present If that daie which theie so long-for should as either that or some other affliction in this world for our vnthankfulnesse or a more intollerable at the general iudgement which is neere at hand shal come it will not be to our griefe that we haue beleeued preached and professed the trueth which the Church of England at this daie doth hold but that we haue not liued there-after we shal repent and publishing the Gospel of peace haue yet bine contentious we shal repent and being seruants to one and the same Lord and master haue not onlie railed vpon but also beaten and pursued one another we shal repent and being watchmen haue not bine more vigilant and resident in our places we shal repent our negligence our coldnesse we shal repent if we haue either kept-out of the Lord his vine-yard such as both for abilitie could and for their zeale would either implant this faith in the ignorant or confirme it in the learned or to the certaine destruction of themselues and many others depending vpon them either brought or kept in the idle and idol shepherd that shal we repent also and that with teares Theis things that we maie carefulie thinke vpon and performe euerie of vs in our place the God of peace grant vs for his Christ sake to whome together with the holie Ghost be ascribed al honor and praise and glorie for al the good things both praesentlie imparted vpon vs and in the life to come praepared for vs for euermore Amen At London the 6. of Februarie Anno 1585. In Christ yours Tho. Rogers D. August Epist. 9. Incomparabiliter pulchrior est veritas Christianorum quà m Haelina Graecorum 1.
ARTICLE Of faith in the holy Trinitie THere is but 1 one liuing and true God euerlasting without bodie partes or passions of infinite power wisedome and goodnes 2 the maker and preseruer of al thinges both visible and inuisible 3 And in vnitie of this God-hed there be three persons of one substance power and aeternitie the Father the Sonne and the holie Ghost The Propositions 1. There is but one God who is liuing true euerlasting 2. God is the maker and praeseruer of al thinges 3. In the vnitie of the God-hed there is à Trinitie of persons 1. That there is but one God who is c. It is à truth which 1. Maie be gathered from the al holie and sacred Scripture which giueth vs to knowe that God is 1. But one Exod. 30. 3. Deut. 6 4. Psal. 18 31. Mal. 2 10. 1. Cor. 8 4 c. 1. Tim. 2 5. 2. The verie God 1. Chro. 15 3 Ier. 10 10. Iohn 17 3. 1. Thes. 1 9. 3. Euerlasting Psal. 102 24 c. Dan. 6 26. 1. Tim. 1 17. 4. Without bodie c. Psal. 104 1 c. Iohn 4 24. 2. Cor. 3 17. 5. Of infinite Power Ezech. 10 5 2. Cor. 6 18. Reuel 11 17. Wisedom Psal. 1. 7 5. Rom. 16 27 1. Tim. 1 17. Goodnes Psal. 106 1. Psal. 107 1. 2. Is agreeable to the publique confessions of the Church of God in Ausburgh art 2. Heluet. 2 art 2. Bohem. cap. 3. France art 1. Fland. art 2. Wittemb cap. 1. Whereby we maie beholde th'impietie Of such as flatlie denie there is à God as did Diagoras Theodorus Of such as be doubtful whether there be anie God As was Protagoras As are the Macchiauils Of such as fained two Gods as did the Valentinians Manechies Of such who saie there be manie Gods as did the Gentils wherof some worshipped for God Beastes as the Aegyptians Th'elements as the Persians Iupiter c. as the Indians Graecians Romans Of such as ascribe the forme and lineaments of man vnto God as did the Anthropomorphites Of such as put anie confidence in Sanctes As the Papistes Man As the Papistes Riches As the Atheistes Horses c. As the Atheistes 2. That by God the world 1. VVas made it agreeth with 1. The Scripture Gen. 1 1 c. Psal. 124 8. Psal. 134 3. Psal. 135 6. Heb. 1 2. Col. 1 16. 2. The Confess of the Church of God in Heluet. 2 cap. 6 7. Basil. art 1. France art 7. Fland. art 12 2. Is preserued it accordeth vnto 1. The word of God Psal. 104 1 c. Matth. 10 29 c. Act. 17 25 c. Heb. 1 3. 2. The confess of the Church of God in Heluet. 2 cap. 7. Basil. 1 2. France art 18. Fland. art 12 13. Herebie are condemned al Heretiques errors which impugne 1 The creation of the worlde by God as did Aristotle that saide the world was aeternal and without beginning The Marcionites who saide God made not the world For it was too base à thing for him to create The Manechies which ascribed the creation of al things vnto two Gods or Beginnings or Natures Th'one Good where-of caâ—â— good thinges Th'other Euil where-of came euil thinges 2. The prouidence of God as The Stoikes who ascribe al thinges to Fate or Destinie The Epicures which thinke howe God is idle and gouerneth not the world 3. Though there is but one God yet that there be three persons in the God-head it is agreeable 1. To the sacred Scripture Gen. 1 1 c. Psal. 33 6. Matth. 3 16 17. Gal. 4 6. 2. Cor 13 13. 1. Iohn 5 7. 2. To the Creede Apostolical Nicen Athanasian 3. To the confess of the godlie in Heluet. â— art 6. â— cap. 3. Ausburgh art 1. France art 6. Fland. art 8 9. Bohem. cap. 3. Witemb cap 1 Sueuia art 2. Curssed then are al opinions of men contrarie here-vnto which do Saie there is one God and not three persons in the God head as do the Iewes Turkes Saie there be moe God than one and yet not three persons nor of one nature but of contrarie disposition as the Gnostikes Marcionites Valentinians Thinke there be three Gods or spirits not distinguished onlie but diuided also as the Tritheites Holde that not à Trinitie but à Quaternitie is to be worshipped as the Emperour Anastasius commaunded Graunte The name of three sondrie persons and denie their persons as did the These did saie howe the same God was called in the holie Scripture by diuers names And therfore that the Father became flesh and suffered because one the same God is called the Father Sonne and holie Ghost For this cause they were called Patripassians In this number was Seruetus Noëtians Praxeneans Termogenians The names and persons of three and yet doe depriue not onelie the Sonne and holie Ghost of their Diuinitie but the whole Trinitie of their properties For they sayde there be three in heauen the Father the VVorde and the holie Ghost but the Father onelie is verie God the VVorde is the breath of the Father and the holie Ghost is the Spirit created by God of nothing through the VVorde And so they spoile the Sonne and the holie Ghost of their Deitie and the whole Trinitie of their properties These were the Arian and Macedonian heretiques who were called Pneumatomachoie because they warred against the holie Ghost 2. ARTICLE Of the word or sonne of God which was made verie man THe Sonne which is the 1 VVord of the Father begotten from euerlasting of the Father the verie and eternal God of one substance with the Father 2 tooke mans nature in the wombe of the blessed Virgine of her substance so that 3 two whole perfect natures that is to say the Godhead and man-hood were ioyned in one person neuer to be diuided whereof is one Christ verie God and verie man 4 who suffered was crucified dead and buried to reconcile his Father to vs and to be a sacrifice not only for original gilte but also for al actual sinnes of men The Propositions 1. Christ is verie God 2. Christ is verie man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of the world 1 That Christ is verie God with vs also 1. The Scriptures do witnesse As it is apparent that he is The Word Ioh. 1. 1. Begotten of the Father froÌ„ euerlasting Psal. 2 7. Act. 13. 33 Heb. 1 5. Heb. 5 5. Very God Ioh. 17. 3. Iohn 8 42. Mat. 1. 23. God eternal Heb. 5 5. Of one substance with the Father Heb. 1 3. 2. The Creede Do testifie Apostolical Nicene Athanasian 3. The confessioÌ„s of the churches in Do acknowledge Helue conf 1. art 11. 2. cap. 11. Bohem. cap. 4. 6. Ausburgh art 6. France art 13. 14. Fland. art 10. Wittemb cap. 2. Sueuia art 2. Miserably therefore haue they erred which deny the diuinitie of our Sauiour Christ. As did Arius Corinthus Ebion Eunomius P. Samosatenus As doe
The Iewes The Turkes which say that Christ was A good man Not God 2. Holding the humanitie of Christ we do agree 1. with the scripture which entreateth of Christ his Conception Gen. 49 10. Isa. 7 14. Mat. 1 18 c. Luke 1 26 c. Growing Luke 2 40. Hungering Mat. 4 2. Thirsting Iohn 4 7 19 28. Weeping Luke 19 41. Sleeping Mark 4 38. Suffering deth Math. 27 50. Marke 15 37. Luke 23 46. Ioh. 19. 30. 33 2. With the Creede Apostolical Nicen Athanasian 3. With the Confession of the godly in Helue Confes. 1. art 11. 1. cap. 11. Basil. art 4. Bohem. cap. 6. Fland. art 18. France art 14. Ausburgh art 3. Wittemb cap. 2. Sueuia art 2. Therfore most wicked was the opinion of those men which said That Christ had a body without a soule as Eunomius the heretique did That Christ had a soule without sense and reason as Apollinaris did That Christ tooke not flesh of the Virgine Marie as did the Valentinians Arians doe the Anabaptists Fam. of Loue. That Christ tooke flesh not of the Virgine only but by the seede of man too as Ebion gaue out 3. That the diuine and humane nature of Christ is vnited in one person accordeth 1. With the Scripture Iohn 1 14. c. Math. 3 17. Ephes. 4 10. Phil. 2 5. c. 1 Tim. 2 5. 2. With the Creede Apostolical Nicen Athanasian 3. With the Confes. of the Churches in Confes. Helue 1. cap. 11. 2. art 11. Basil. art 4. Bohem. art 6. France art 15. Fland. art 19. Ausburgh art 3. Wittemb cap. 2. Sueuia art 2. Therefore detestable is the error Of Eutiches and Dioscorus who thought the two natures of Christ were so confounded that the nature of the Word and of the Flesh was one and the same Of Nestorius who denied the two natures of Christ to be vnited that the properties of the one might in some sense be ascribed vnto the other and sayde that as Christ had two natures so he had not one but two persons Of Seruetus who said of Christ that he was the Patren of al things but a figure of the sonne of God and that the bodie of Christ was compact of three vncreated elements and so confounded and ouerthrew both natures 4. That Christ is the Sauior of the world agreeth 1. With the Scripture which testifieth that Christ trulie Suffered was crucified Died was buried Matth 27 26 c. And that 1. To reconcile his Father vnto vs Rom. 5. 10. 2 Cor. 5. 18 c. Ephes. 2 16. Col. 1 19 20. 2. To be a sacrifice c. for al sinnes of men Isa 53 4. Iohn 1 19. Gal. 3 13. 2. Cor. 5 21. 1. Iohn 2 2. 2. With the Creede Apostolical Nicen Athanasian 3. With the Confess of the Churches in Heluet. 1. cap. 11. 2 art 11. Basil. art 4. Bohem. art 6. France art 13 16 17. Fland. art 20. 21. Ausburg art 3. Saxon. art 3. Wittemb cap. 2. Sueuia art 2. Then wicked are al opinions contrarie herevnto which tende To shewe that Did suffer aâ— that of the Patripassians The Father in his Deitie Not the Sonne in his humanitie To shewe that Christ did not truelie suffer but in imagination as the Heretiques Cerdon and Basilicus cast-forth To bring the passion of our Lorde into detestation as do the fantasies of the wicked Iacobites and Turkes To make the passion of Christ Of none effect To put awaie but Original sinne onlie As that of Popish Masses Popish praiers Popish pardons Popish Purgatorie To showe that Christ died not for the sinnes of al men To showe that some sinnes be so filthie as Christ his bloud vppon true repentance cannot washe them awaie 3. ARTICLE Of the going downe of Christ into hel AS Christ died for vs and was buried so also it is to be beleeued that he went downe into hel That our Sauiour Christ descended into Hel together without Church 1. The ancient creeds 1. Apostolical 2. Athanasian 2. The confessions of the Churches of Heluet. 2 cap. 11. Basil. art 4. Ausburgh art 3. Sueuia art 2. Doe testifie Which worde Hel in this article as we take it signifieth Not the place of euerlasting tormeÌ„ts where Diues was and is Luke 16 23. Al the reprobate together shalbe Matth. 25 41. In which place Christ as man was not forasmuch as 1. His bodie laie in the graue Matth. 12. 40. Matth. 16 4. Luke 11 29. 2. His soule was CommeÌ„ded into the hands of God the Father Psal 31 5. Luke 23. 46 In Paradise so is it set downe as a thing wel to be obserued not in Hel Luke 23 43. The terrors and torments of the bodie and soule which Christ suffered as appeareth Isa 53 6. Isa. 53. 10. Psal. 116. 3 Matth. 26 38. Matth. 27 46 Luke 22 42. And so we are against them 1. Which saie that Christ descended not into Hel at al. 2. Which thinke that Christ descended into the place of torments where in soule he endured for a time the paines which the damned spirits doe there sustaine 3. Which holde that Christ went downe into Lake â—ymbo to fetch from thence as Canisius to loose from thence as Vaux he saith the soules of our forefathers which afore his death were shut vp in the close prison of Hel. 4. ARTICLE Of the Resurrection of Christ. CHrist did trulie 1 arise againe from death and tooke againe his bodie with flesh bones and al thinges appertaining to the perfection of mans nature 2 wherewith he ascended into heauen and there sitteth 3 vntil he returne to iudge al men at the last daie The Propositions 1. Christ is risen from death 2. Christ is ascended into heauen 3. Christ wil come againe to iudge the quicke and the dead 1. The resurrection of Christ is 1. Proued by the Scriptures For it is euident that Christ Should arise In th'old Testament Psal. 16 12. Isa. 53 10. In the Newe Testament by the testimonie of our Sauiour Christ Matth. 12 40 Marke 9 31. Marke 10 34. Luke 9 22. Did rise again By his appearing to Marie Magdalene Iohn 20 14 c. Diuers women Matth. 2â— 9. Two Disciples in the field Luke 24 13. Tenne Disciples Iohn 20 19. c. Al the Disciples Iohn 20 26. Moe than 500. brethren at once 1. Cor. 15 6. To sundrie 40. daies together Act. 1 3. By the testimonie of Peter Act. 1 22. Act. 2 31. 1. Pet. 1 3. Paul Act. 17 3. Rom. 10 9. 1. Cor. 15 4 c. 2. Affirmed by 1. The Creede Apostolical Nicen Athanasian 2. The Confession of the churches in Heluet. 1. art 11. 2 cap. 11 Basil. art 4. Bohem. cap. 6. France art 15 16. Ausburgh art 3. Sueuia art 2. So that vtterlie false and vnchristian is the opinion of The Sadducâ—is which flatlie denie the resurrection of anie The Iewes that wil not acknowledge this resurrect of Christ. The Schuenkfeldians that saâ—e howe our Sauiour after his resurrection was so deified that
reformed Churches in the worlde are of the same iudgement with vs so in their publique confessions some haue so compted and iudged of them as we doe As namelie the Church in France art 3. Fland art 4. Therefore to speake first of the Canonicall bookes of the olde Testament they haue hainously offended defaced the glory of God which 1. Reiected al the bookes of the oldâ— Testament as did the Heretiques Basilides Caâ—poâ—rates the Manichies 2. Allowed some but not al the Canonical bookes of the old Testament And of this sorte Some receaued no more but the. 5. bookes of Moses as the Saduceis Some receaued the Lawe onlie and the Prophetes as the Samarites Some receaued neither the law nor the Prophetes as the Appelleans 3. That diuers yea and those bookes here mentioned are Apocrypha we are neither the first that said it nor they only which affirme the same For The auncient Councel at Laodicea can 59. did The confessions of the Churches reformed in Doe France art 3. Fland art 4. Iudge them not to be Canonical So that they are to be taken heede of as seducers which would thrust vpon the Church 1. The bookes for canonical Apocrypha within the volume of the Bible as the Papistes would and therefore accursse so manie as take them not for canonical Conc. Trid sess 4. decr de can Scrip. 2. Anie bookes not comprehended in the Bible whether they be The newe Prophetes Barcobas and Barcolf of Basilides the heretique The Phaneroses or manifestations of Marcion the heretique The mysteries of Manechie the Heretique Isais Ascensorium of Hierax the Heretique The Gospel after The Aegyptians The Hebrues The 12. Apostles Barnabas Thomas Nicodemus The Actes of S. Paul The Reuel of S. Peter The bookes of the Montanistes Anabaptistes HN. Papistes â— 4 Although some of the auncient Doctors accepted not all the bookes comprehended within the volume of the new testament for Canonical yet in the ende they were wholy takeÌ„ and receiued by the common consent of the Church of Christ in this world for the verie word of God as they are at this day in al places where the Gospel is preached professed Howbeit we iudge them canonical Not so much because man in the world doth so receiue and allow of them As for that 1 The holy spirit in our hartes doth testifie that they are from God 2 They carrie a sacred auctoritie with theÌ„ 3 They do agree with the other books of God in the old Testament Therefore in receiuing theÌ„ wholy not in part we shewe our selues vtterly to condemne Such as receiued not the whole newâ— Testament but a part thereof And these were of diuers kindes whereof Some reiected all the Epistles of Paule c. and allowed only the Gospel after Mathewe as Corinthus the Heretique Some receaued of the As Marcionthâ— Heretique Euangelistes onely Luke Epistles of Paul only the Epistle vnto Timothie and Titus Some alowed of al the testament only the Actâ— of the Apostles as Tatian the Heretique Such as allowed neither the whole new Testament nor those books wholie which they receiued as the Marcionites who defaced al those places in the Gospel after Luke and in the Epistles which concerned either the Diuinitie or humanitie of our S. Christ. Such as receaue read the new Testament but scrape out such textâ— therein as mislike them as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ saying how it was added purposely by the Iewes in derision of the Christians 7. ARTICLE Of the old Testament THe 1 old Testament is not contrarie to the new for both in the old and newe Testament euerlasting life is offered to mankind by Christ who is the onely mediator betweene God and man being both God and man 2VVherefore they are not to be heard which faine that the old Fathers did looke only for transitorie promises 3 Although the Lawe giuen from God by Moses as tuching ceremonies and rites do not bind Christian men nor the ciuil precepts thereof ought of necessitie to be receiued in any Common wealth yet notwithstanding no Christian man whatsoeuer is free from the obedience of the Commaundements which are called moral The Propositions 1 The old Testament is not contrarie vnto the new 2 The old Fathers looked for eternal happinesse so wel as for temporal blessings 3 The Law moral remaineth though the ceremonial and ciuil be abrogate 1 That the old Testament is not contrarie to the newe it may easily be proued by many inuincible arguments yet is it most apparant in that our Christ verie God and verie man as aboue p. 6 7. hath beene declared is offred vnto mankind by them both That 1 There is one Christ and no moc 2. Christ is the Son of God 3. Christ is verie man 4. Christ was born at Bethlehem 5. Christ was born of a virgine 6. Christ was honoured of wiâ—e men 7. Christ rid vpon an Asse vnto lerusalem 8. Christ was betrayed 9. Christ did suffer not for his owne but for our sins 10. Christ did rise againe 11. Christ did ascend As ' it is apparent in the newe Testament 1. Acts. 3 25. Gal. 3 8. 16. 2. Acts. 13 33. 3. Heb. 2 12. 4. Math. 2 1. 5. Math. 1 23. 6. Math. 2 11. 7. Math. 21 1. 8. Luke 22 7. 9. Mat. 8 17. Acts. 8 32. 1. Cor. 15 3. 1. Pet. 2 24. 10. Act. 2 25. 1. Cor. 15 â— 11 Ephes. 4. 8. So is it confirmed by the old Testament 1. Gen. 12 3. 2. Psalm 2 7. 3. Psalm 22 22. 4. Micah 5 2. 5. Isa. 7 14. 6. Esai 60 6. 7. Zech. 9 9. 8. Zech. 11 12. 9. Isa. 53 5. 10. Psal. 16 10. Ion. 2 1. 11. Psal. 68 8. So that we are aduersaries to their doctrine and they as it should seeme enemies to this which Vtterly reiect the old Testament as did the Heretiques Basilides Carpocraâ—es Manichies Say that the Law as contrarie to the Gospel is not to be preached as do the Antiomies and Anabaptists 2 That the old Fathers looked not only for transitorie promises but for eternal happinesse beside 1 The Scripture Rom. 1 1. 2 c. 1. Peter 1 10. 2. The confession of the people of God in Heluet. Confes. 2. cap. 13. Saxonie art 3. Do testifie Wherefore they are not to be heard which thinke the fathers hoped for temporal and not for spiritual and eternal happinesse as Many of the Iewes did The Fa of Loue as it should seeme doth 3. That the Law 1. Ceremonial is not necessarilie to be obserued of al men and in al times 1. The Scripture by The example of Stephan Acts 6 14. The vision Acts 10. 13 c. Th'Apostles Acts 15 1 c. The testimonie of Paul Gal. 2 3 c. Ephes. 2 14. Col. 2 16. Peter 1. Pet. 1 18 19. 2. The Confessions of the Churches of God in France art 23. Fland. art 25. Doe witnesse Theie therefore are in à wrong opinion
1. In doctrine 2. In conuersation Els woulde it not haue bine saide to the Church By our Sauior Christ concerning 1. Doctrine Take heede c. Matt. 24. 4. Beleeue it not Matt. 24 23 26. Beware of the leauen c. Mar. 8 15. Many shalbe deceaued yea the verie elect if it were possible Matt. 24. ver 11 24. Shal he finde faith on the earth Luke 18 8. 2. Conuersation Iniquitie shal be encreased The loue of manie shal waxe colde Matth. 24 12. By Paul touching Doctrine We knowe in part 1. Cor. 13. 12. Antichrist sitteth in the temple of God 2. Thes 2 4. Beware of dogs of idle workemen of concision Phi. â— 1. Conuersation There is a fight Rom. 7. 22. Restore c. least thou also be tempted Beare one anothers burthen Gal. 6 1. Now that the Church hath erred either the Superstition Here sies Atheisme Now reigning at Hierusalem Alexandria Anti och The most famous places in th'vniuersal world do witnesse And this is subscribed vnto by the churches in Heluet. confes 2. cap. 17 Saxon. confes art 11. Wittemb art 32. Sueuia confes art 15. But this truth is oppugned by 1. The Papistes which holde that the Church cannot erre in doctrine 2. The Donatistes Anabap. who saie the churche cannot erre for manners 7. Iustly is the Church of Rome condeÌ„ned of vs and of al reformed Churches Because not onlie it hath erred but stil cursedly doth offend 1. In life for there The harlot hath a better life Than she that is a Romans wife Al things are vendible A man may be what he wil sauing a godly man 2. In ceremonies which are For numer infinite such as neither we nor our fathers could beare For vse Vaine For manie of them are To no purpose To none order To no comlines Damnable inasmuch as they are held Necessarily to be obserued which is against Christian libertie To merit which bringeth vnto nothing the sacrifice of Christ. 3. In doctrine For 1. Against the law of God it maintaineth Idolatrie Inuocation of creatures Disobedience vnto Magistrates Whoredome Periurie so it be not to a Catholique 2. To the ouerthrowe of the Gospel of man his saluation it ascribeth The original partlie To the grace of God To the force of nature The substance partly To the iustice of God To the merits of man The end partly To the glorie of God To the honor of creatures Againe looke we into the heades of The antichristian Synagogue and we shal see that of them some haue bine 1. Coniurers forcerers as Pope Martine 2. Syluester 2. 3. Iohn 19. 20. 21 Gregorie 6. and Gregorie the 7. Benedict 9 2. Heretikes For Pope Syricius Calixtus Leo 9. Paschalis if not simply yet in some men women condeÌ„ned marriage Liberius was an Arrian Anastasius 2. an Acatian Honorius a Monothelite Iohn 22. a Dâ—rmitane Caelestinus a Nestorian 3. World Athely prophane men Pope Sixtus builded a stewes for Sodomites Paul 3. receaued 40000 duckats monthly of curtiâ—ans Leo 10 denied the immortalitie of the soule Iohn 23 was pronounced a diuel incarnate at the counsel at Constance Hence it came that 1. Rome Hath bine called Babylon and that by August de ciâ—itat Dei lib. 18. Hieron in praefat lib. de Spiritu S. Was saide to shewe the parts of the Gentils rather than of Christians euen by the late Pope Paus 5. 2. Bernard saide the Romanes are wise to doe wickednes but be altogether fooles vnto goodnes They are hateful to heauen and earth yea and hurtful to both wicked against God rash against holy thinges seditious among themselues De consider ad Eugen. lib. 4. 3. The Pope was proclamed Antichrist at Rhemes by the couÌ„sel vnder Capet What they are then it appeareth which saâ—e the Churche of Rome doth not yea cannot erre at al. 8. Although it be not expreslie set downe yet is it necessarilie deriued from this Article that 1. None can be saued which are not members of this true church 2. Euerie one is firmelie to ioyne and neuer to forsake this communion of sancts And this is euident 1. In the word of God where we are commanded To heare Christ. Matth. 17 5. To come vnto Christ. Matt. 21 28. To beware Of false prophets Matt. 7 15. Of the leauen of the Pâ—â—t Sad. Mat. 16 6. Of dogs Phil. 32. Of idle workmeÌ„ Phil. 32. Of concision Phil. 32. Lest there be anie that spoile vs through philosophie Col. 2 8. Lest we be plucked awaie with th'error of the wicked 2. Pet. 3 7. To trie the spirits c. 1. Iohn 4 1. To goe out of Babylon Reuel 18 4. To come out from among th'vngodlie c. 2. Cor. 6 17. For 1. The benefites which the Church doth and shal enioye are most singular 1. Corporal Matth. 6 33. Luke 21 28. 2. Spiritual Iohn 17 3. Gal. 4 6. Col. 3 13. 1. Iohn 1 9. 3. Eternal Matth. 25 21. Iohn 16 22. Matth. 13 43. Rom. 8 17. 2. The punishmeÌ„ts which the enimies of the Church shal haue are manie and greeuous 1. In this life Wars and destructioÌ„ Matth. 22 7. Induration of harte Iohn 12 40. 2. In the world to come Expulsion froÌ„ the Supper Luke 14 24. Exclusion froÌ„ the mariage Matth. 25 12. A portion in the cup of the wrath of God Reu. 1â— 10 in the lake c. Reue 21 8. Damnation Phil. 3 19. Therfore let theÌ„ take heed Who whatsoeuer considerations they may seeme to haue 〈◊〉 to ioine with this church I meane Papistes Liber Anabaptists Schismatikes Who wil â—ome not onlie with this churche but with al other besides if occasion doe serue Iâ—â—urkie with turks At Rome with Antichrist At home with Christ Sucâ— are The Familiars 〈…〉 2. In the publike confessions of the reformed Churches in Heluet. 1. art 14. Heluet. 2 cap. 17. France art 26. Fland. art 28. Saxo. art 11. Wittemb art 32. Sueuia art 15. a Answer to the Execut. of Iustice c. 8 p. 207. b Ibi. c. 8 p. 198. c Ibi. c. 8 p. 195 d Ibi. c. 7 p. 159. e Ibi. c. 8 p. 298. f Answer to the Execut. of Iustice c. 6. p. 131. g Ibi. c. 6 p. 121. h Ibi. c. 5 p. 96. i Ibi. c 8 p 193. k Ibi. c 3 p 52. l Ibi. in the preface m â— H. vpon the 122. Psal. pub anno 1â—83 n Howlet in his 4. reason o Answer to the Execut. of Iustice c. 3 p. 50. p Ibi. c 1 p 1â— q Ibi c 3 p 38. r Ibi c 2 p 28 c 8 p 174. s Ibi. c. 1. p. 14. t Ibi c. 9 p 212. u Matth. 28 18. x Answer to the Execut. of Iustice c. 6 p. 128. y Ibi. c. 1. p. 4. c. 4. p. 71. z Ibi. c. 6. p 126. a Ibi. c. 1 p. 〈◊〉 b Ibi. c. 6. p 132. c Ibi. c. 5. p 103. d Ibi c. 8. p. 166. e Answere to the Execut. of Iustice in the praef c. 3 p. 13. c. 4. p. 8â— c. 8. p 182. f Ibi. c. 8. p 172. g Answer to the Execut. of Iustice c. 4 p. 83. h Ibi. c. 8. p. 166. i Ibi. c. 4 p. 80. k Ibi c. 3. l Ibi c. 8 p. 169. m 2. Tim 3. 17. n Answer to the Execut. of Iustice c â— p. 103. o Ibi c 8 p 180. p Ibi c. 2 p 19. c. 3 p 36 c 9 p 211 q Answere to the Execut. of Iustice in the preface r Gal. 1. 8 9. s Answer to the Execut. of Iustice c. â— p 〈◊〉 t Ibi. c. 6 p. 328. u Answer to the Execut. of Iustice c. â— p. 〈◊〉 c. 8 â— 188. Card. Polus y â—â—lla Pu. 5. z 〈◊〉 in his 9. reason a Answer to the Execut. of Iustice c. 3 p. 56. b Ibi. c. 8 p. 171. c Ibi. c. 3 p. 44. d Ibi. c. 3 p. 41. e Ibi. c. 3 p. 41. c. â— p. 171. f â—â—lla Pn. â— g â—ristow motiue 6. h â—â—lla Pn. 5. N. Sand. de visib ecclesi 3 p. 78. k â—ristow motiue â— l Howlet par 1. m Answer to the Execut. of Iustice c. 6. p. 〈◊〉 n Ibi. c. 8 p. 19â— o Ibi. c. 9. p Howlet in his preface q Booke of Common praier Tit. Câ—â—â—â—â—ation r Answer to the Execut. of Iustice c. 8. p. 171. s Ibi. c. â— â— 200. t Ibi in the preface u Answer to the Execut. of Iustice c. 3 p. 48. x 〈◊〉 〈◊〉 〈◊〉 y Answere to the Execut. of Iustice c. 3 p. 44. z Answer to the Execut. of Iustice c. 7 p. 155.