The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.

The Propositions.

1. The kings maiestie hath the cheife power in this realme of England, and other his dominions.

2. The kings maiestie hath the chiefe gouernement of all estates, ecclesiasticall and ciuill, in all causes within his domini∣ons.

3. His Highnesse may not execute the ecclesiasticall duties of preaching, and ministring the Sacraments, and yet is to pre∣scribe lawes, and directions vnto all estates, both ecclesiasticall and Temporall.

4. The King by his authoritie is to restraine with the mate∣riall sword, and to punish malefactors.

5. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of this kings dominions).

6. By the lawes of this realme Christian men, for hainous and greiuous offenses, may be put to death.

7. It is lawfull for Christian men, at the commandement of the magistrate, to weare weapons, and serue in warres.

2. Proposition. The Kings maiestie hath the cheife power in this realme of Eng∣land, and other his dominions.

The proofe from Gods word.

Diuers, and sundrie be the formes of Common-weales, and magistracie. For some where many, and they of the inferior people beare the sway, as in a democratie; some where a fewe, and that of choise, and the best men doe gouerne, as in an A∣ristocratie, and some where one man, or woman, hath the pre∣heminence,

as in a Monarchie; such is the gouernement of this Kingdome.

Notwithstanding whatsoeuer the gouernement is, either de∣mocraticall, Aristocraticall, or Monarchicall, Gods word doth teach vs, that

There is no power but of God; the powers that be, are or∣dained of God; and that whosoeuer resisteth the power, re∣sisteth the ordinance of God a 1.1.

We must be subiect to the principalities, and powers, and o∣bedient, and readie to euerie good worke b 1.2.

We must submit our selues vnto all manner of ordinance of man, for the Lords sake c 1.3.

We must pray for Kinges, and for all that bee in authori∣tie d 1.4.

Finally, we must giue to all men their dutie, tribute to whom tribute; custome, to whom custome; feare, to whom feare; & honor, to whom honor is due e 1.5.

But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets, and Apostles.

Kings shall be their nourcing fathers, and Queenes shall bee thy nources, saith Esay f 1.6.

The Apostle Peter calleth the King, the superior (or him that hath the chiefe power, as our King Iames hath in his do∣minions g 1.7.

All Churches Protestant, and reformed subscribe vnto this doctrine h 1.8 as both Apostolicall and orthodoxall.

The errors and adversaries vnto this truth.

These Churches with vs, and wee with them vtterly con∣demne the opinions,

Of the dreamers, whereof the Apostle speaketh, which des∣pice gouernement, and speake euill of them which are in au∣thoritie a 1.9;

Of the Manichies b 1.10, Fratricellians c 1.11, Flagelliferies d 1.12, Ana∣baptists e 1.13, and Familie of Loue f 1.14, all which raile vpon, & con∣demne

magistracie.

Of them who allowe not of the gouernement by women, but vtterly detest the same: such were they in Italie, which said,

In••••ritus mundi est á muliere regi g 1.15 againe, speaking vnto wo∣men; Abūde magna ciuitas vobis sit domus, publicum ne{que} noscatis, ne{que} vos noscat h 1.16▪ such in France, who thinke how the lawe of God, and nature is violated, where a woman is suffered to reigne, and gouerne i 1.17; such in Scotland, or Scottish men ra∣ther from Geneua, which wrote that

A womans gouernment is a monstriferous Empire, most detestable, and damnable k 1.18.

Againe: I am assured that God hath reuealed to some in this age, that it is more then a monster in nature, that a woman shall reigne, and haue Empire aboue man, &c l 1.19.

And litle differing from these men are they in England, which tearmed the harborough for faithfull subiects, a carnall, and vnlearned booke, smelling altogether of earth, without rime, and without reason, for defending the regiment of wo∣men ouer men (when it falleth vnto them by inhaeritance to gouerne) to be lawfull, and good m 1.20. Hee which so censureth the said Harborough, was the Marprelate; and this his Cen∣sure declareth that hee was the Mar-prince, aswell as the Mar∣prelate.

2. Proposition. The Kinges maiestie hath the chiefe gouernment of all estates, ecclesiasticall, and ciuill, in all causes, within his dominions.

The proofe from Gods word.

Wee ascribe that vnto our King by this assertion, which is giuen to euerie King, or Queene in their owne dominions by the word of God. For

They are for titles, gratious Lords a 1.21, Princes b 1.22, the ministers of God c 1.23, the Nourses of the Church d 1.24, Gods e 1.25; For authori∣tie the chiefe f 1.26. Which mooueth S. Paule to exhort that sup∣plications be made for all men, but first for Kinges, as the chiefe g 1.27.

Againe, euerie soule is commaunded to bee subiect to the higher power, &c h 1.28.

Finally, the examples are manifold and pregnant shewing the principallity of kings ouer all persons, and causes. For

Aaron the high preist, called Moses, the chiefe Prince, his Lord i 1.29, so did Abimelech, tearme Saul his Lord k 1.30.

K. Iehosaphat, as cheife in Iudah, appointed Iudges, Leuites,, and priests l 1.31

K. Ezekias there also as chiefe, sent vnto all Israell, and Iu∣dah, that they should come to the house of the Lord at Ierusa∣lem, to keepe the Passeouer m 1.32, also, he appointed the course of Priests, and Levites by their turnes n 1.33, and commanded all the priests to offer sacrifice, &c. and they obeied him o 1.34, and enioy∣ned all the congregation to bring offerings, and they brought them p 1.35.

Which wee doe vnto ours, the very same doe the churches of God ascribe vnto Christian magistrates in their principali∣ties.

Errors & Adversaries to this truth.

Which being true, then false is it which the Papists deliuer, viz, that

The kings excellencie of power is in respect of the Nobili∣tie, and Lay-magistrates vnder him, and not of Popes, Bishops, or Priests, as they haue cure of soules a 1.36, kings, and Princes, be they neuer so great, must be subiect vnto some Bishop, Priest, or Prelate b 1.37.

The whole Clergie ought to be free from paying Tri∣bute c 1.38.

Sacerdotes etiam Principibus iure diuino subditi deleatur, say the

expurgators, Priests are not by Gods lawe subiect vnto Prin∣ces d 1.39.

No man is to be subiect vnto his temporall prince, and su∣perior in matters of religion, or regiment of his soule, but in such things onely as concerne the publike peace and po∣licie e 1.40.

False also is it which the Puritanes doe hold, namely, that

Princes must be seruants vnto the Church; be subiect vnto the Church; submit thier scepters vnto the Curch; and throw downe their Crownes before the Church f 1.41.

Magistrates aswel as other men, must submit themselues, and be obedient to the iust and lawfull authorite of the church g 1.42, that is of the Presbyterie h 1.43.

Quis tandem reges, & principes, who can exempt euen kings & princes, from this, Non humana, sed diuinâ Dominatione, Not hu∣mane but diuine Domination (meaning of the Presbytery)? saith Beza i 1.44, which Presbyterie they would haue to be in euery parish k 1.45.

Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subiect themselues to the consi∣storian discipline Non hic excipitur Episcopus, aut Imperator. Neither Bishop, or Emperour is excepted here. Nulla hic accep∣tio, aut exceptio est personarum, Here is no acception, or exception of persons l 1.46.

3. Proposition. His Highnes may not execute the ecclesiasticall duties of Preach∣ing, and ministring the Sactaments, and yet is to prescribe Lawes, and directions vnto all estates, both ecclesiasticall, and Temporall.

The proofe from Gods word.

K. Ezekiah said vnto the Priests, and Leuites of his time.

My sonnes, be not deceiued. For the Lord hath chosen you to stand before him, and to serue him, and to be his ministers, and to burne incense a 1.47.

So doe we say, the Lord hath appointed a companie, and calling of men to teach the people, to expound the Scriptures, to celebrate the Sacraments, to handle the keies of the celestial kingdome: insomuch as hee whosoeuer that shall presume to doe these things, not called thereunto, and that lawfully b 1.48, though he be a King, or Prince, he may feare that punishment which fell vpon Vzzah c 1.49.

Notwithstanding all Kings, Queenes, and Princes in their places, may, yea and must as occasion serueth, with K. Salomon build an house for the Lord d 1.50, and set the courses of preists to their office e 1.51, with K. Ezekiah breake the Images, cut down the Groaues, take away the high places f 1.52, appoint the courses of the Preists, and Leuites, and enioyne all the people to minister sustenance vnto the Priests g 1.53, with K. Iosiah, put downe, and burne the horses of the Sunne h 1.54, breake downe the houses of the Sodomites i 1.55, Purge Iudah and Ierusalem from the high places, Groaues, carued, and molten Images k 1.56, appoint the Priests to their charges l 1.57, and compell all that are found in Is∣raell to serue the Lord their God m 1.58, and with the K. of Niniueh proclaime a fast, and command euery man to turne from his e∣uill way, &c.n 1.59.

Of the same iudgement be other Churches o 1.60.

The Errors and adversaries vnto this truth.

Much therefore out of the way are, and offend greatly, doe first the Papists, who publish that,

The care of religion pertaineth not vnto kings. Religionis curam semper pertinuisse ad Reges, dele, say the Expugators, Blot it

out a 1.61.

Queenes may not haue, or giue voice either deliberatiue, or definitiue in Councells, and publike assemblies, concerning matters of religion, nor make ecclesiasticall lawes concerning religion; nor giue any man right to rule, preach, or execute any spirituall function, as vnder them: and by their authoritie b 1.62.

In matters of religion and of their spirituall charge, neither Heathen, nor Christian kings ought to direct Clergie men, but rather to take direction from them c 1.63.

The Emperour of the whole world, if he take vpon him to prescribe lawes of religion to the Bishops, and preists, &c. hee shall be damned assuredly except he repentd 1.64.

Next, the Anabaptists, who beeing priuate men, and no princes will take vpon them the ordering, and reformation of the Church; as did Monearius e 1.65, and Muncer f 1.66, in Germa∣nie.

And thirdly the disciplinarian Puritanes, whose doctrine is, that

1. The making of Ecclesiasticall constitutions, and ceremo∣nies belongeth vnto the ministers of the Church, and ecclesiasti∣call gouernours g 1.67 vnto the Elders, who are to consult, admo∣nish, correct, and order all things pertaining to the congre∣gationh 1.68.

2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church i 1.69, but are to ordaine ciuill disci∣pline onely k 1.70, as being no Church officers at all.

3. The ecclesiasticall Officers be Doctors, Pastors, Elders, and Deacons the onely officers instituted of God l 1.71, or at the most, Pastors, Doctors, Elders, Deacons, and widdowes. These are all, no mo, eno fewer; and are onely sufficient; and wee are to content our selues with these, and rest in them, saith the Preacher m 1.72. In which number vnlesse the King be included, hee cannot possibly haue any thing to doe in Church affaires, in these mens opinions.

4. Without the prince, the people may reforme the Church and must not tarrie for the magistrate: so thought Barrow, Greenewood n 1.73, and Wigginton o 1.74. Hence Hackets, Coppin∣gers,

and Arthingtons insurrection at London, an. 1591.

Without the Prince also, the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses, and take away the corruptions of the Church Hence their manifold petitions, Supplications, politike Asser∣tions exhibited vnto the Parliament from time to time. In one of which their supplications, saith one (speaking vnto the par∣liament.)

You must enioine euery one, according to his place, to haue a hand in this worke.

You must encourage, and countenance the Gentlemen, and people, that shallbe found forward, &c.

And, you (of the Parliament) must not suffer an vncircumci∣sed mouth, to bring a slander vpon that land, &c. sciz. vpon their discipline. This hath Penrie p 1.75.

4. Proposition. The king by his authoritie is to restraine with the materiall sword, and to punnish malefacters, whosoeuer ••hey be.

The proofe from Gods word.

The office of the ciuill magistrate is to restraine; and if need be to punnish, according to the qualitie of their offences, the disturbers of the quiet, and peace of the Common-weale; and that as occasion shall require, sometime by force of armes, if the enemies of his State, bee either forraigne, or domesticall, and they gathered together, be many and mighty.a 1.76 To this end Kings and Princes haue both men, munition, Subsidies,b 1.77 and Tributes. So against the enimies of God, and good men, went of Israell, and Iudah, the valiant Iudges, and the noble, and puissant Princes.

And sometimes they execute their wholesome, and penall Statuts vpon the goods, cartell, Lands, and Bodies of their disorderly, and rebellious subiects.

For the King is the minister of God to take vengeance on

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him that doth euill. Therefore Princes are to be feared, not of them which doe well, but of such as doe wickedly a 1.78.

And this doe the people of God acknowledge to bee true b 1.79.

Adversaries vnto this truth.

Contrarilie heereunto,

The Cresconians were of opinion, that Magistrates were to punnish no malefactors a 1.80.

One Rabanus maintained that magistrates were not Gods ordinance for the good, but an humane institution for the hurt of men b 1.81.

Many haue a fancie that before the generall Resurrection there shall be no magistrates at all: because, as they dreame, all the wicked shall be rooted out. Of this minde are the Ana∣baptists c 1.82, and Familie of Loue d 1.83.

5. Proposition. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of the kings dominions).

The proofe from Gods word.

The Bishope of Rome did hee according to the will of God preach the Gospell; labour in the Lords haruest; diuide the word of God aright; minister the Sacraments instituted by Christ, & that sincerely; & shew by his life & conuersation the good fruites of a godly Bishop, doubtlesse he were worthy of double a 1.84, yea of triple honor.

Yet will not the word of God, were hee neuer so holy, and religious, warrant him any Iurisdiction out of his Diocesse, especially not within this Reamle; much lesse when he doth perform no part of a christian, but euery part of an an∣tichristian Bishop, in corrupting the doctrine of the truth with errors, and cursed opinions; in polluting the Sacraments of

Christ by superstitious ceremonies; in persecuting the Church, and Saints with fire, and sword; in making marchandise of the soules of men through couetousnes b 1.85; in playing the Lord o∣uer Gods haeritage c 1.86; in sitting in the Temple of God, as God, shewing himselfe that he is God d 1.87; and in exalting himselfe a∣gainst all that is called God, or that is worshipped e 1.88.

In respect of which fruites of impieties the said Bishop of Rome, in the holy Scripture is described to be very Antichrist, that wicked man, the man of sinne, the sonne of perdition, and the aduersarie of God f 1.89.

He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh. He is tearmed by the truly, and godly learned: The Basiliske of the Church g 1.90; neither the Head, nor the Taile of the Church h 1.91.

His iurisdiction hath bin, and is iustly renounced, and ban∣nished out of England by manie Kings, and Parliaments, as by K. Edward the 1.3. and 6; by K▪ Richard the second; by K. Henrie the 4.6▪ and 8; by Q. Elizabeth; and by our most No∣ble K. Iames.

His pride, and intolerable supremacie ouer all Christian people is renounced, and condemned aswell by the mouthes, as wrightings of all the purer Churches i 1.92; and that deserued∣lie.

The Errors and adversaries vnto this truth.

But with the Papists, the Bishop of Rome, hee is forsooth for supremacie, Abell; for gouering the Arke, Noah; for pa∣triarchship, Abraham; for order, Melchisedecke; for digni∣ty, Aaron; for authoritie, Moses; for iustice, Samuell; for zeale, Helias; for humilitie, Dauid; for power, Peter, for his vnction, Christ a 1.93, the generall Pastor, the common Father of all Christians: the high Pastor of Gods vniuersall Church, the Prince of Gods people b 1.94, for title, God, euen the Lord God, the Pope c 1.95, for power, God. For

By him Kings raigne d 1.96, hee may iudge all men, but must of none be iudged e 1.97, hee can doe what him list aswell as God▪

except sinne f 1.98.

His iurisdiction is vniuersall, euen ouer the whole worlde g 1.99.

Him, vppon paine of eternall damnation, all Christians are to obey h 1.100.

And by his soueraigne authoritie both all Papistes in Eng∣land were discharged from their obedience and subiection vn∣to Q. Elizabeth, and the same Queene disabled to gouerne her owne people, and dominions i 1.101.

6. Proposition. By the lawes of this Realme Christian men, for hainous, and gree∣uous offences, may be put to death.

The proofe from Gods word.

As the natures of men be diuers; and some sinnes in some countries more abound then in others: so are the punnish∣ments to bee imposed vppon malefactors according to the quantitie, and qualitie of their offences, and any countrie, and Kingdome may punnish offendors, euen with death, if the Lawes thereof, and their offence doe require it. For

All that take the sword, shall perish with the sword a 1.102.

Gouernors bee sent of the King, for the punnishment of e∣uill doers b 1.103.

A wise King scattereth the wicked, and causeth the wheele to turne ouer them c 1.104.

The magistrate beareth not the sword for nought, and is the minister of God to take vengeance on them that doe euill d 1.105.

Which punishments testifie to the world, that

God is iust, which will haue some sinnes more seuerely pun∣nished then others; and the magistrates to cut off dangerous, and vngodly members.

God is mercifull, and ••••th care both of his seruan••s, and of

humane societie.

God is all wise, and holy, in that he will haue it knowne who are iust, who wicked; who holy, and who prophane, by cherishing, and preseruing of the one, and by punishing, and rooting out of the other.

Our Godly, and Christian brethren in other countries ap∣prooue this doctrine o 1.106.

The aduersaries vnto this truth.

The aduersaries of this doctrine be diuers. For

Some are of opinion that no man for any offence should be put to death. Such in old time were the Manichies, and the Donatistes a 1.107; and such in our daies be the Anabaptistes b 1.108.

And some doe thinke that howsoeuer for other offences a∣gainst the second Table malefactors may bee put to death: yet for haereticall, and erroneous opinions in points of religi∣on, none are so to suffer. Of this minde are the Familistes. For

They hold that no man should bee put to death for his opi∣nions c 1.109.

They blame M. Cramner, and Ridley for burning Ioane of Kent, for an haereticke d 1.110.

It is not christianlike that one man should persecute ano∣ther for any cause touching conscience e 1.111. Is not that punnish∣men•• sufficient (say they) which God hath ordained, but that one Christian must vexe, torment, belie, and persecute ano∣ther f 1.112?

7. Proposition. It is lawfull for Christian men, at the commandement of the Ma∣gistrate, to weare weapons, and serue in warres.

The proofe from Gods word.

There is (saith K. Salomon) a 1.113 a time of warre, and a time of

peace a 1.114: and Princes are by warre and weapons, to represse the power of enemies, whether forraigne, or intestine. For they are in authoritie placed for the defence of quiet, and harmlesse subiects; as also to remoue the violence of oppres∣sors, and enemies whatsoeuer they bee. For these causes haue they Horses, prepared for the battell b 1.115; Tributes paide them aswell of Christians c 1.116, as others; and Subiects to serue them in their warres, of what nature soeuer.

Cornelius being a Christian d 1.117 was not forbidden to play the Centurion, or bidden to forsake his profession; nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres, but to offer no violence vnto any man e 1.118.

This truth is graunted by the Churches f 1.119.

The adversaries vnto this truth.

Many are against this assertion, whereof some doubt of the truth thereof, as Ludouicus Viues a 1.120.

Others denie it altogether as vntrue. So did in ancient time the Manichies, whose doctrine was that no man might goe to warre b 1.121.

Lactantius thought it altogether vnlawfull for a good man, or a Christian, either to goe to warre, or to bring any man to a violent death, though by law he were adiudged to die c 1.122.

In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre d 1.123.

The Familio of Loue also doe so condemne all warres, as the time was when they would not beare, or weare a weapō e 1.124, & they write first of themselues how all their nature is Loue, and peace f 1.125, and that they are a people peaceable, concordable, a∣miable, louing, and liuing peaceably g 1.126, but all other men in the world besides, they doe wage warre, 〈◊〉〈◊〉 and destroy, for which ends they haue diuers sorts of swords, Halberds, spears, bowes and arrowes, Gunnes, pellets, and Gunpowder, armour, Harnes, and Gorgets h 1.127, none of which the Familists doe vse or allowe of.

Notes

• a 1.1

  Rom. 13.12.
• b 1.2

  Tit. 3.1.
• c 1.3

  1. Pet. 2.13.
• d 1.4

  1. Tim. 2.1.2.
• e 1.5

  Rom. 13.7.
• f 1.6

  Esa. 43.23.
• g 1.7

  1. Pet 2.13.
• h 1.8

  Confess. Hel∣uet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. & in the Concl. Belg. ar. 36. August. ar. 16.17. Saxon. ar. 23. Sue. in peror.
• a 1.9

  Epist. of Ju. 8.
• b 1.10

  D. August. contra. Faust. l. 22. c. 74.
• c 1.11

  VV. ••ho. dis∣crip. of Italie. p. 5.9.
• d 1.12

  ••rateol. haeres de Flagell.
• e 1.13

  Alth••. concii. lo. pag. lo. 191.
• f 1.14

  H.N. calleth a King, The skome of ig∣norance. Spir. land. c. 6. §. 5.
• g 1.15

  VV. Tho. descrip. of Italy p. 129. a.
• h 1.16

  Lud. Viues de institut. faem. Chr. lib. 2.
• i 1.17

  Nez solum naturae iura conuelluntur, sed etiam om∣nium gentium, quae nunquam faeminas regna∣re permis••rūt. &c. Bodin. meth. hist. c. 6. p. 257.
• k 1.18

  Against The regim. of women. 1. Blast. praef.
• l 1.19

  Ibid.
• m 1.20

  Martin Marprell. epist. epist. of D. Bridges.
• a 1.21

  Luke 22.25.
• b 1.22

  Rom. 13.3.
• c 1.23

  Ib. 4.
• d 1.24

  Isa. 49.23.
• e 1.25

  Psal. 82.1.
• f 1.26

  1. Pet. 2.13.
• g 1.27

  1. Tim. 2.1.
• h 1.28

  Rom. 13.1.
• i 1.29

  Exod. 32.22.
• k 1.30

  1. Sam. 22.12.
• l 1.31

  2. Chr. 19.5. &c. 8.
• m 1.32

  2. Chr. 30.1.
• n 1.33

  2. Chr. 31.2.
• o 1.34

  Ibid. c. 29.21.22.
• p 1.35

  31 Confe. Hel∣vet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. Belg. ar. 36. Aug. ar. 16.17. Sax. ar. 23. Sue. pecoret.
• a 1.36

  Test. Rhem. annot. 1. Pet. 2.13.
• b 1.37

  Ibid. an. Heb. Heb. 13.17.
• c 1.38

  Ibid. an., M••t. 17.26.
• d 1.39

  Iudex expurg. p. 26.
• e 1.40

  Test. Rhem. an. Rom. 13.1.
• f 1.41

  T.C. 1. rep. p. 144.
• g 1.42

  Ec. dis. p. 185.
• h 1.43

  That which our Sauiour calleth the Church, S. Paul calleth Presbyterian, and so doth Luke Lear. disc. p. 89.
• i 1.44

  Beza d•• presb. p. 124.
• k 1.45

  There ought to be in euery Church a Consistorie or seignory of El∣ders, or gouer∣nours. Lear. disc. p. 84. Euery Con∣gregation ought to haue Elders, and an Eldership. Demon of dis. c. 12. p. 55. c. 14. p. 69.

  In stead of Chancellors, Archdeacons, Offi••ials, Commissaries, Proctors, ••ummoners, Churchwardens, and such like, you (Parliament men) haue to plant in euery Congregation a lawfull and godly Seignory. 1. Admon. to the Parliam.

  I would that euery little parish should haue seuen such (Elders) at the least, and euery meane Church 13, and euery great church 23. Hunt of the Foxe &c. E. 2. ••.
• l 1.46

  S••cc••n. d•• dis••••••. e••cles. r. 456.
• a 1.47

  2. Chr 29.11.
• b 1.48

  See afore. ar.
• c 1.49

  2. Chr. 26.19.
• d 1.50

  2. Chro. 2.1.
• e 1.51

  2. Chron. 8.14.
• f 1.52

  2. Kings 8.4.
• g 1.53

  2. Chro. 31.4. Thus did Eze∣kiah through∣out all Iudah, and did well & vprightly and truly be∣fore the Lord his God 2. Chr. 31.20.
• h 1.54

  2. King. 23.11.
• i 1.55

  Ib. 7.
• k 1.56

  2. Chr. 34.3.
• l 1.57

  Ib. 35.2.
• m 1.58

  Ib. c. 34.33.
• n 1.59

  Ionas 3.7.
• o 1.60

  Confes. Hel. 1. ar. 26. and 2. c. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 39. Sax. ar. 23. Wittem. c. 35.
• a 1.61

  Iudex. expur. p. 145.
• b 1.62

  Test. Rhe. an. •• Cor. 1.14.34.
• c 1.63

  Ans. to. the execut. of Iust.
• d 1.64

  .3. p. 56. 1 Test. Rhe. an. Heb. 13.17.
• e 1.65

  Carranz. sum. Concil. p. 365.
• f 1.66

  Bullin. contra Anabap.
• g 1.67

  T.C. 1. rep. p. 163.
• h 1.68

  1. Admon. to the Parl.
• i 1.69

  T.C. 1. rep. p. 153.
• k 1.70

  Idem. 2. rep. 2. par. p. 4.
• l 1.71

  Leaa. disc. p. 10.
• m 1.72

  Fruct. ser. on Rom. 12. p. 35.7••.
• n 1.73

  Bar. refut. p. 196.
• o 1.74

  Conspir. for pretend. p. 34.
• p 1.75

  Penrie supp. p. 60.
• a 1.76

  Rom. 13.3.4.
• b 1.77

  Confess. Heluet ••. ar. 24.26. & 2. cap. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 33. Belg. ar. 36. Au. 16. Sa. ar. ar. 23.
• a 1.78

  Rom. 13.3.4
• b 1.79

  Confess. Helu. ar. 24.26. &. 2. c. 30. Basil. ar. 7 Bonem. c. 16. Gal. ar. 33. Belg. ar. 36. Aug. ar. 16. Sax. ar. 23.
• a 1.80

  D. August. con¦tra Cres••on. Gram. l. 3. c. 51.
• b 1.81

  Mag. eccles. hist. Cen. 9. c. 4. fol. 216.
• c 1.82

  Confess. Aug. ar. 17.
• d 1.83

  H.N. 1. exh. c. 12. §. 39.40. Ramseis confess
• a 1.84

  1. Tim. 5.17.
• b 1.85

  2. Pet. 2.3.
• c 1.86

  1. ••et. 5.3.
• d 1.87

  2. Thes. 2.4.
• e 1.88

  Ibid.
• f 1.89

  Ibid.
• g 1.90

  Luther. prae. epist. L. Husse.
• h 1.91

  Heming. in 5. c. ••ac. epist.
• i 1.92

  Confess. Hel∣uet. 1. ar. 18. & ••. c. 17.18. Bo∣hem. c. 8.9. Belg. ar. 28.31. VVittemb. ar. 3••. August. de Ab••s▪ ar. 7.
• a 1.93

  Maioran. c••yp. milit. Ec. lib. 3. c. 35.
• b 1.94

  Aus. to the execut. of Just.
• c 1.95

  ••anorm••••. de transl. prae••. cap. Q••••nto.
• d 1.96

  Cer••. lib. 1. c. 2.
• e 1.97

  Distinct. 4••. c. 5. Papa.
• f 1.98

  Extrauag. de trans••. Episc. cap. Quanto.
• g 1.99

  Test. Rhem. annot. ••••rg. p. 280.
• h 1.100

  Bonif. 8. can. de maior. et obed▪ in Extra∣uag.
• i 1.101

  Bris••ovv•• moti••e 40.
• a 1.102

  Math▪ 25.52.
• b 1.103

  1. Pet. 2.14.
• c 1.104

  Pro. 20.••6.
• d 1.105

  Rom. 13▪4.
• o 1.106

  Confess. Hel∣uet. ••. ar. 24.26. and 2. c. 30. Ba∣sil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 36. Au∣gust. ar. 16. Sax. ar. 23.
• a 1.107

  D. August. in Iohan. 11.
• b 1.108

  Confess. Helu. 2. cap. 30.
• c 1.109

  Displ••y J.a.
• d 1.110

  Jbid.
• e 1.111

  Fam. 2. letre vnto M. Ro.
• f 1.112

  Ibid.
• a 1.113

  Eccles. 2.8.
• a 1.114

  Eccles. 2.8.
• b 1.115

  Pro. 2.31.
• c 1.116

  Rom. 13.6.7.
• d 1.117

  Acts 10.
• e 1.118

  Luke. 3.14.
• f 1.119

  Confess. Helu. 2. cap. 30. Bo••e. c. 16. Sax. ar. 23.
• a 1.120

  Arm•• Chris••••∣anū virum tra∣ctare nescio an fas sit. Lud. Vi∣ues institut. fam Chr. lib. 1.
• b 1.121

  D. Aug. contra Manich. l. 22. c. 74.
• c 1.122

  Lactan. de ve∣ro cultu: c. 20.
• d 1.123

  Conf. Helv. 2. c. 30.
• e 1.124

  Display. H. 5. b.
• f 1.125

  H.N. spir. lan. c. 37. §. 2.
• g 1.126

  Jbid. prae. §. 31.
• h 1.127

  Ibi. c. 4. §. 9.