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.
Cor. 1. 30. 2. Cor. 5 21. Rom. 10 4. c. 2. In the Confessions of the godly militant in this worlde as may be seene in the Confes. of the Church in Heluet. 2 cap. 15. Bohem. cap. 6. France art 12. Fland. art 22. Ausburgh art 4. Wittemb art 5. Sueuia cap. 3. But so beleeue not The Atheists of this world for they are not perswaded of the life to come not of the mysteries of mans saluation The Pharisaical teachers who thinke there is no righteousnes before God but ciuil and external righteousnes in the sight of men The Papistes For they teach that Some sinnes are washed away not by the blood of Christ but by holy water so called as lesser offences Some sinnes are purged By the fire of Purgatorie By almes giuing By Perigrinations By Pardons By Masses By fasting c. 2. The doctrin of our iustification by Faith only as it is whol some and ful of comfort so is it 1. Grounded vpon the worde of God as Mark. 5 36 Act. 10. 41 c. Act. 13. â—8 Act. 15 8. Act. 22 16 Rom. 1 16. Rom. 3 20 c. Rom. 4 4 c. Rom. 10. 3 c. Gal. 2 16 c. Gal. 3 7 c. Ephes. 2 8. Phil. 3 6 c. 2. Subscribed vnto by the godly in al the reformed Churches of this world and by publique writing in the Confession of Hel. 2. c. 16. â—asil art 8. Bohe. c. 6. 7. Fran. art 20 Flan. art 22. Ausburgh art 4. Sax. art 3 8. Wittemb art 4. Sueuia cap. 3. Partakers of the profit comfort of this doctrine â—re not The Infidels who Either be altogether ignorant of this mysterie Either know it but applie it not to their owne soules and consciences but altogether despise the same As did Herod in killing Iams act 12 Agrippa in not desending Paul Act. 26 26 c. The Iewes in persecuting the Apostles Act. 13 41. c. As doe The Diuels Iam. 2. 19. Many vngodly meÌ„ False Christians Tyrans Apostates c. Either teach not a sure confidence in Christ but an historical knowledge of Christ and of other Eccles. matters as in his Catechisme doth Canisius cap. 1. Vaux Cap. 1. Either holde that man is to be stil in doubt whether he shalbe saued or no as the Papists Conc. Trid. sess 6 c. 9. Such as do faine that they please God not through faith by hearing but by reuelation as the Manichies Enthusiasts Anabaptists They whiche hold that man is iustified By Workes without Faith As did The false Apostles in Asia 1. Tim. 1. The Interim of Ausburgh As do the Turkes Anabaptists By Faith works As did the Pseudoapostles at Hierusalem Act. 15. As do the Papists commonly Neither by faith nor workes as they which contemne both a sure confidence in Iesus Christ good virtues yet hope to be saued as they say They who defende how we apprehend not the righteousnesse of Christ by faith but haue it or Christ himselfe rather dwelling essentially within vs as the O sianders 3. Besides what hath bene saide that workes haue no place nor portion in the matter of our iustification it is euident 1. In the holy Scripture where we do find that Al men be sinners and are destitute of the glorie of God and therefore that no man can be iustified by works Psal. 14 2 3. Psal. 53 2 3. Psal. 51. 4. Rom. 5 12. c. The Apostles and the whole Synod gathered together in the holy Ghost did conclude that both Iewes and Gentiles which beleeued were saued not by workes but by the meere grace of our Lord Iesus Christ Act. 15. Eternal life commeth not by desert but Of Promise Acts 2. 39. 3. 25. 13 32 c. Rom 3 21 c. 2. Tim. 1 1. Of Gifte Iohn 17 2. Rom. 6 23. 1. Iohn 5 11. Reuel 2 10 The iust shal liue by faith And the Law is not of â—â—ith Gal. 3. 11. As the godly in olde time were so Christians in these dayes are and shal be iustified But the godly were iustified not for any good works or worthinesse of their owne So iustified was Abraham Rom. 4 1. c. Gal 3 6. c. Heb. 11. 17. The Iewes Act. 2 44. The Samaâ—itans Act. 8 12. Paul Act. 9. Act. 22 16. 1. ti 1. 13 c. Ph. 3. 6. c. The Eunuch act 8 37 The â—ailer Act. 16. 31. c. The Ephesians Eph. 2 4. c. 2. In the Confess of the godly in this world as appeareth plainly Heluet. 2 cap. 16. Basil. art 8. Bohem. cap. 7. France Art 22. Fland. art 24. Ausburgh art 6. 26. Aduersaries vnto this truth are The Pharisies who thought that by external righteousnesse They were saued Moral Ceremonial The false Apostles both In Asia 1 Tim. 1. At Ierusalem Act. 15. The Pharisaical Papists which against the iustification of Faith only do holde a iustification by Merites that of 1. Congruitie 2. Dignitie 3. Condignitie 12. ARTICLE Of good workes ALbeit that good workes which are the frutes of Faith and follow after iustification cannot put away our sinnes and endure the seueritie of Gods iudgement yet 1 are they pleasing and acceptable to God in Christ 2 and do spring out necessarilie of a true and liuely faith insomuch that by them a liuely faith 3 may be as euidentlie knowen as a tree discerned by the frute The Propositions 1 Good workes do please God 2. No worke is good except it spring from faith 3. Good workes are the outward signes of the inwarde beliefe 1. Though God acceâ—â— not man for his works â—ake as hath binâ— proued yet that good works after man his iustification please God it is a cleere truth euerie where to be seene 1. In the Scripture because God hath Commaunded them to be done Matth. 5. 16. Iohn 15. 12. Phil. 2. 14 c. 1 Thes 4 3 2. Tim. 2 19. And requireth righteousnes Not onely outward of the bodie But also inward of the minde Matth. 5 v. 22. c. Act 24. 16 1. Pet. 2. 11 1. Pet 3. 4 c. Rom â—2 2 1. Ioh. 3. 15 17. Appointed For the virtuous rewardes In this life Mat 5 5 Mar. 10 30. 1. Tim. 4. 8. In the world to come Matth. 7. 21. Matth. 10 32. Luke 14 14. Rom. 2 10. To the wicked punishments both Temporal and theie Spiritual Isa 59. 1 2. Iohn 9. 31. 1. Tim. 1. 6. c. 1. Iohn 3. 21. 22. Corporal Deut. 28. 15. c. Ier. 5 24 25. Rom. 13. 1. 2. Heauenly eternal Matth. 10. 33. Matth. 21. 41. c. 1. Cor. 6 9 c. Heb. 12. 14 c. Reuel 21 8. 2. In the confess of the godly in Heluet. 2 cap. 16. Basil. art 8. Bohem. cap 7. France art 22. Fland. art 24. Ausburgh art 6 26. Saxon art 3 5 6. Wittemb cap. 7. Sueuia cap. 4. Which truth is oppugned by aduersaries of diuers kindes whereof Some hold that seing man is iustified
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
theie or he which shal with-drawe his hand from allowing the same maie vehementlie be suspected to be a contemner of the sacred auctoritie of this noble realme and of the doctrine of Christ a dissenter not onlie from al the godlie in this land and therfore not worthie to liue among vs but also from the true Christians who both haue liued heretofore and remaine in anie reformed Church at this present time and a fauorer either of the Iewish or Turkish or Popish or Anabaptistical or some vngodlie and cursed opinion or other Theis things one of the weakest of my brethren knowne I confesse yet through confidence in our chiefe captaine Iesus Christ whose al power is I haue vndertaken to proue in two books or treatises the former wherof is now before you the other in good time if so it please God shal come abroad In which aduisedlie looke and yee shal perceiue that the Religion established by the auctoritie and professed of al degrees in this land is neither a false religion as the Papists do thinke stil tearming it how like Christians iudge yee vngrateful haeresie barbarous haeresie brutish haeresie cruel haeresie wicked haeresie wild condemned haeresie diuelish doctrine but founded and built vpon the immouable fundations which the true Apostles of Iesus Christ and the Prophets haue laid and therefore cannot deceiue nor a new religion a newe faith a newe and barbarous Gospel a newe haeresie as the Antichristians and priestes of the breaden God woulde perswade and make their credulous companie to beleeue found-out by Zwinglius whom they cal The vnfortunate father of our Eng. faith and not extant in England aboue 5. or 6. yeres before the short reigne of K. Edward the sixt but the most ancient receiued euen from Christ himselfe and his written word nor A wicked religion tending vnto Paganisme Epicurisme but that the man of God maie be absolute being made perfect vnto al good workes nor at this present taught in a corner of the world by vs onlie but with a sweete harmonie and consent of al the Churches protestant in Europe publiquelie embraced Againe besides that al the enimies of name which the truth hath had from time to time euen til this verie houre be here discouered yee shal so cleerlie and plainlie beholde as anie thing yee maie when the Sunne gloriouslie doth show himself that Poperie is not the onlie true worship of God that Poperie is not consonant to God his sacred word and wil but planted by weake wicked men that Poperie is not the old Religion but a new or more trulie a loathsome Chaos of all condemned haeresies and antichristian opinions and that Poperie agreeth not with the church of God in this land or in anie other countrie or citie almost in no one substantial material point of Christianitie and so is not the Catholique or câ—â—â—on Religion as theie commonlie giue out And therefore is to be detested and the teachers â—â—ereof whether Seminaries or others to be held accursed and the maintainers of the same as â—â—ch to be taken heede of as the Arrian Nestorian Pelagian and such like haeretikes that haue liued heretofore or as the Iewes Turkes Anabaptistes which trouble the world in theis daies And therefore right godly wisedome and Christian magnanimitie hath our soueraigne Queene her noble Counsel declared in suffering the papistes being more dangerous to the Realme and as hurtful to the true and Catholique religion to haue no more fauor either publiquelie in temples or priuatelie in houses to assemble themselues together than the Iewes or Turkes the contrarie wherof as they excedingly do wish so wee trust shal neuer come to passe notwithstanding the maruelous opinion they haue in their Gregorie the 13. that now is Pope who theie hope shal once be the bane of our vngrateful heresie And hauing noted these things iudge in the name of God both what he was that incited the Emp. Charles the 5. to make warre rather against that most puissant and noble King of famous memorie whom the enimies of their countrie saie is Radiâ—â—â—eccati Henrie the eight for enclining but in part vnto that truth which wholie is here defended than against the Turke what theie are who cal our countrie The sanctuarie of the worst men our Church The slaughter house of haeresie our Martyrs No martyrs but murtherers of themselues our Ministers Intruders vncircumcised Philistims wolues Apostataes the honorable Counsel A sort of heretiques her roial Maiestie A Schismatique an Haeretique un Ethnique a Publicane and therefore of Bishops to be excommunicate i of the nobles to be resisted and of al the commons to be disobeyed iudge in the feare of God whether Poperie be Christianitie and al other sects as theie saie false religions and whether the professors of this Creede be out of the Church as one naie manie Antichristians would persuade and so can haue neither saluation in the next nor anie true peace and securitie in this world and whether Papists are to be cherished as good catholique Christians and the hot Protestants which most carefulie embrace al theis religious Articles to be punished as the Screecher would insinuate Besides forsomuch as the Papists do not onlie thinke but also giue-out that we are at ferce contention among our selues let them aduisedlie consider either howe al the Protestant Churches in Europe do subscribe vnto our Articles or we vnto their confessions and then tel what our dissension is It maie be they wil saie al reformed Churches subscribe not to euerie of our Articles But manie do and none denie I saie not anie of our Articles but not anie one Thesis or proposition of anie Article common to al Christians I grant some confessions be larger than other some are and conteine more matter of Christianitie than others do yet are theie not contrarie no more than Athanasius Creed is contrarie to the Apostles because it is larger nor the Decaloge is contrarie to the moral Lawe because it is the summe of it nor the Commandements Loue God aboue al and thie neighbor as thie selfe are contrarie to the Decaloge because theie are the Epitome of that also Occasions maie fal out that we maie be briefe vpon occasion we maie vse mo words as errors be suppressed or do spring vp And it is to be wished that as new errors peep out so froÌ„ time to time new Articles by auctoritie were published thereby to make it euident vnto the whole world both howe hurtfull theie be to the Church of Christ and how we condemne them Nowe as the Papists cannot in truth saie that we dissent from the godlie Christians liuing in other parts of the world so maie theie not tel vs so odiouslie of diuision among our selues at home For we al of vs
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
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.