Rogers on Article XXXVII: Of the Civil Magistrates

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 dominions.

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

4. The King by his authoritie is to restraine with the materiall 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 England, 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 Aristocratie, and some where one man, or woman, hath the preheminence, as in a Monarchie; such is the gouernement of this Kingdome.

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

There is no power but of God; the powers that be, are ordained of God; and that whosoeuer resisteth the power, resisteth the ordinance of God ¹.

We must be subiect to the principalities, and powers, and obedient, and readie to euerie good worke ².

We must submit our selues vnto all manner of ordinance of man, for the Lords sake ³.

We must pray for Kinges, and for all that bee in authoritie 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 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 ⁶.

The Apostle Peter calleth the King, the superior (or him that hath the chiefe power, as our King Iames hath in his dominions ⁷.

All Churches Protestant, and reformed subscribe vnto this doctrine ⁸ as both Apostolicall and orthodoxall.

The errors and adversaries vnto this truth.

These Churches with vs, and wee with them vtterly condemne the opinions,

Of the dreamers, whereof the Apostle speaketh, which despice gouernement, and speake euill of them which are in authoritie ⁹;

Of the Manichies ¹⁰, Fratricellians ¹¹, Flagelliferies ¹², Anabaptists ¹³, and Familie of Loue ¹⁴, all which raile vpon, & condemne 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 ¹⁵ againe, speaking vnto women; Abūde magna ciuitas vobis sit domus, publicum ne que noscatis, ne que vos noscat ¹⁶. such in France, who thinke how the lawe of God, and nature is violated, where a woman is suffered to reigne, and gouerne ¹⁷; such in Scotland, or Scottish men rather from Geneua, which wrote that

A womans gouernment is a monstriferous Empire, most detestable, and damnable 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 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 women ouer men (when it falleth vnto them by inhaeritance to gouerne) to be lawfull, and good ²⁰. Hee which so censureth the said Harborough, was the Marprelate; and this his Censure declareth that hee was the Mar-prince, aswell as the Marprelate.

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 ²¹, Princes ²², the ministers of God ²³, the Nourses of the Church ²⁴, Gods ²⁵; For authoritie the chiefe ²⁶. Which mooueth S. Paule to exhort that supplications be made for all men, but first for Kinges, as the chiefe ²⁷.

Againe, euerie soule is commaunded to bee subiect to the higher power, &c 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 ²⁹, so did Abimelech, tearme Saul his Lord ³⁰.

K. Iehosaphat, as cheife in Iudah, appointed Iudges, Leuites,, and priests ³¹

K. Ezekias there also as chiefe, sent vnto all Israell, and Iudah, that they should come to the house of the Lord at Ierusalem, to keepe the Passeouer ³², also, he appointed the course of Priests, and Levites by their turnes ³³, and commanded all the priests to offer sacrifice, &c. and they obeied him ³⁴, and enioyned all the congregation to bring offerings, and they brought them ³⁵.

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

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 Nobilitie, and Lay-magistrates vnder him, and not of Popes, Bishops, or Priests, as they haue cure of soules ³⁶, kings, and Princes, be they neuer so great, must be subiect vnto some Bishop, Priest, or Prelate ³⁷.

The whole Clergie ought to be free from paying Tribute ³⁸.

Sacerdotes etiam Principibus iure diuino subditi deleatur, say the expurgators, Priests are not by Gods lawe subiect vnto Princes ³⁹.

No man is to be subiect vnto his temporall prince, and superior in matters of religion, or regiment of his soule, but in such things onely as concerne the publike peace and policie 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 ⁴¹.

Magistrates aswel as other men, must submit themselues, and be obedient to the iust and lawfull authorite of the church ⁴², that is of the Presbyterie ⁴³.

Quis tandem reges, & principes, who can exempt euen kings & princes, from this, Non humana, sed diuinâ Dominatione, Not humane but diuine Domination (meaning of the Presbytery)? saith Beza ⁴⁴, which Presbyterie they would haue to be in euery parish ⁴⁵.

Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subiect themselues to the consistorian discipline Non hic excipitur Episcopus, aut Imperator. Neither Bishop, or Emperour is excepted here. Nulla hic acceptio, aut exceptio est personarum, Here is no acception, or exception of persons ⁴⁶.

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

The proofe from Gods word.

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

My sonnes, be not deceiued. For the Lord hath chosen you to stand before him, and to serue him, and to be his ministers, and to burne incense 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 ⁴⁸, though he be a King, or Prince, he may feare that punishment which fell vpon Vzzah 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 ⁵⁰, and set the courses of preists to their office ⁵¹, with K. Ezekiah breake the Images, cut down the Groaues, take away the high places ⁵², appoint the courses of the Preists, and Leuites, and enioyne all the people to minister sustenance vnto the Priests ⁵³, with K. Iosiah, put downe, and burne the horses of the Sunne ⁵⁴, breake downe the houses of the Sodomites ⁵⁵, Purge Iudah and Ierusalem from the high places, Groaues, carued, and molten Images ⁵⁶, appoint the Priests to their charges ⁵⁷, and compell all that are found in Israell to serue the Lord their God ⁵⁸, and with the K. of Niniueh proclaime a fast, and command euery man to turne from his euill way, &c.⁵⁹.

Of the same iudgement be other Churches 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 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 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 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 repent⁶⁴.

Next, the Anabaptists, who beeing priuate men, and no princes will take vpon them the ordering, and reformation of the Church; as did Monearius ⁶⁵, and Muncer ⁶⁶, in Germanie.

And thirdly the disciplinarian Puritanes, whose doctrine is, that

1. The making of Ecclesiasticall constitutions, and ceremonies belongeth vnto the ministers of the Church, and ecclesiasticall gouernours ⁶⁷ vnto the Elders, who are to consult, admonish, correct, and order all things pertaining to the congregation⁶⁸.

2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church ⁶⁹, but are to ordaine ciuill discipline onely ⁷⁰, as being no Church officers at all.

3. The ecclesiasticall Officers be Doctors, Pastors, Elders, and Deacons the onely officers instituted of God 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 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 ⁷³, and Wigginton ⁷⁴. Hence Hackets, Coppingers, and Arthingtons insurrection at London, an. 1591.

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

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

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

And, you (of the Parliament) must not suffer an vncircumcised mouth, to bring a slander vpon that land, &c. sciz. vpon their discipline. This hath Penrie 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.⁷⁶ To this end Kings and Princes haue both men, munition, Subsidies,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 him that doth euill. Therefore Princes are to be feared, not of them which doe well, but of such as doe wickedly ⁷⁸.

And this doe the people of God acknowledge to bee true ⁷⁹.

Adversaries vnto this truth.

Contrarilie heereunto,

The Cresconians were of opinion, that Magistrates were to punnish no malefactors ⁸⁰.

One Rabanus maintained that magistrates were not Gods ordinance for the good, but an humane institution for the hurt of men 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 Anabaptists ⁸², and Familie of Loue 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 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 antichristian 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 ⁸⁵; in playing the Lord ouer Gods haeritage ⁸⁶; in sitting in the Temple of God, as God, shewing himselfe that he is God ⁸⁷; and in exalting himselfe against all that is called God, or that is worshipped 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 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 ⁹⁰; neither the Head, nor the Taile of the Church ⁹¹.

His iurisdiction hath bin, and is iustly renounced, and bannished 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 Noble 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 ⁹²; and that deseruedlie.

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 patriarchship, Abraham; for order, Melchisedecke; for dignity, Aaron; for authoritie, Moses; for iustice, Samuell; for zeale, Helias; for humilitie, Dauid; for power, Peter, for his vnction, Christ ⁹³, the generall Pastor, the common Father of all Christians: the high Pastor of Gods vniuersall Church, the Prince of Gods people ⁹⁴, for title, God, euen the Lord God, the Pope ⁹⁵, for power, God. For

By him Kings raigne ⁹⁶, hee may iudge all men, but must of none be iudged ⁹⁷, hee can doe what him list aswell as God. except sinne ⁹⁸.

His iurisdiction is vniuersall, euen ouer the whole worlde ⁹⁹.

Him, vppon paine of eternall damnation, all Christians are to obey ¹⁰⁰.

And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth, and the same Queene disabled to gouerne her owne people, and dominions ¹⁰¹.

6. Proposition. By the lawes of this Realme Christian men, for hainous, and greeuous 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 punnishments 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 ¹⁰².

Gouernors bee sent of the King, for the punnishment of euill doers ¹⁰³.

A wise King scattereth the wicked, and causeth the wheele to turne ouer them ¹⁰⁴.

The magistrate beareth not the sword for nought, and is the minister of God to take vengeance on them that doe euill ¹⁰⁵.

Which punishments testifie to the world, that

God is iust, which will haue some sinnes more seuerely punnished 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 approoue this doctrine 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 ¹⁰⁷; and such in our daies be the Anabaptistes ¹⁰⁸.

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

They hold that no man should bee put to death for his opinions ¹⁰⁹.

They blame M. Cramner, and Ridley for burning Ioane of Kent, for an haereticke ¹¹⁰.

It is not christianlike that one man should persecute another for any cause touching conscience ¹¹¹. Is not that punnishmen[?] sufficient (say they) which God hath ordained, but that one Christian must vexe, torment, belie, and persecute another ¹¹²?

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

The proofe from Gods word.

There is (saith K. Salomon) ¹¹³ a time of warre, and a time of peace 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 oppressors, and enemies whatsoeuer they bee. For these causes haue they Horses, prepared for the battell ¹¹⁵; Tributes paide them aswell of Christians ¹¹⁶, as others; and Subiects to serue them in their warres, of what nature soeuer.

Cornelius being a Christian 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 ¹¹⁸.

This truth is graunted by the Churches ¹¹⁹.

The adversaries vnto this truth.

Many are against this assertion, whereof some doubt of the truth thereof, as Ludouicus Viues ¹²⁰.

Others denie it altogether as vntrue. So did in ancient time the Manichies, whose doctrine was that no man might goe to warre 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 ¹²².

In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre ¹²³.

The Familio of Loue also doe so condemne all warres, as the time was when they would not beare, or weare a weapō ¹²⁴, & they write first of themselues how all their nature is Loue, and peace ¹²⁵, and that they are a people peaceable, concordable, amiable, louing, and liuing peaceably 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 ¹²⁷, none of which the Familists doe vse or allowe of.

Footnotes

1. Rom. 13.12. ↩

2. Tit. 3.1. ↩

3. 1. Pet. 2.13.
   ↩
4. 1. Tim. 2.1.2.
   ↩

5. Rom. 13.7. ↩

6. Esa. 43.23. ↩

7. 1. Pet 2.13.
   ↩

8. Confess. Heluet. 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. ↩

9. Epist. of Ju. 8. ↩

10. D. August. contra. Faust. l. 22. c. 74. ↩

11. VV. [?]ho. discrip. of Italie. p. 5.9. ↩

12. [?]rateol. haeres de Flagell. ↩

13. Alth[?]. concii. lo. pag. lo. 191. ↩

14. H.N. calleth a King, The skome of ignorance. Spir. land. c. 6. §. 5. ↩

15. VV. Tho. descrip. of Italy p. 129. a. ↩

16. Lud. Viues de institut. faem. Chr. lib. 2. ↩

17. Nez solum naturae iura conuelluntur, sed etiam omnium gentium, quae nunquam faeminas regnare permis[?]rūt. &c. Bodin. meth. hist. c. 6. p. 257. ↩

18. Against The regim. of women. 1. Blast. praef. ↩

19. Ibid. ↩

20. Martin Marprell. epist. epist. of D. Bridges. ↩

21. Luke 22.25. ↩

22. Rom. 13.3. ↩

23. Ib. 4. ↩

24. Isa. 49.23. ↩

25. Psal. 82.1. ↩

26. 1. Pet. 2.13.
    ↩
27. 1. Tim. 2.1.
    ↩

28. Rom. 13.1. ↩

29. Exod. 32.22. ↩

30. 1. Sam. 22.12.
    ↩
31. 2. Chr. 19.5. &c. 8.
    ↩
32. 2. Chr. 30.1.
    ↩
33. 2. Chr. 31.2.
    ↩

34. Ibid. c. 29.21.22. ↩

35. 31 Confe. Helvet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. Belg. ar. 36. Aug. ar. 16.17. Sax. ar. 23. Sue. pecoret. ↩

36. Test. Rhem. annot. 1. Pet. 2.13. ↩

37. Ibid. an. Heb. Heb. 13.17. ↩

38. Ibid. an., M[?]t. 17.26. ↩

39. Iudex expurg. p. 26. ↩

40. Test. Rhem. an. Rom. 13.1. ↩

41. T.C. 1. rep. p. 144. ↩

42. Ec. dis. p. 185. ↩

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

44. Beza d[?] presb. p. 124. ↩

45. There ought to be in euery Church a Consistorie or seignory of Elders, or gouernours. Lear. disc. p. 84. Euery Congregation 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. [?]. ↩

46. S[?]cc[?]n. d[?] dis[?]. e[?]cles. r. 456. ↩

47. 2. Chr 29.11.
    ↩

48. See afore. ar. ↩

49. 2. Chr. 26.19.
    ↩
50. 2. Chro. 2.1.
    ↩
51. 2. Chron. 8.14.
    ↩
52. 2. Kings 8.4.
    ↩
53. 2. Chro. 31.4. Thus did Ezekiah throughout all Iudah, and did well & vprightly and truly before the Lord his God 2. Chr. 31.20.
    ↩
54. 2. King. 23.11.
    ↩

55. Ib. 7. ↩

56. 2. Chr. 34.3.
    ↩

57. Ib. 35.2. ↩

58. Ib. c. 34.33. ↩

59. Ionas 3.7. ↩

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. ↩

61. Iudex. expur. p. 145. ↩

62. Test. Rhe. an. [?] Cor. 1.14.34. ↩

63. Ans. to. the execut. of Iust. ↩

64. .3. p. 56. 1 Test. Rhe. an. Heb. 13.17. ↩

65. Carranz. sum. Concil. p. 365. ↩

66. Bullin. contra Anabap. ↩

67. T.C. 1. rep. p. 163. ↩

68. 1. Admon. to the Parl.
    ↩

69. T.C. 1. rep. p. 153. ↩

70. Idem. 2. rep. 2. par. p. 4. ↩

71. Leaa. disc. p. 10. ↩

72. Fruct. ser. on Rom. 12. p. 35.7[?]. ↩

73. Bar. refut. p. 196. ↩

74. Conspir. for pretend. p. 34. ↩

75. Penrie supp. p. 60. ↩

76. Rom. 13.3.4. ↩

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. ↩

78. Rom. 13.3.4 ↩

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. ↩

80. D. August. contra Cres[?]on. Gram. l. 3. c. 51. ↩

81. Mag. eccles. hist. Cen. 9. c. 4. fol. 216. ↩

82. Confess. Aug. ar. 17. ↩

83. H.N. 1. exh. c. 12. §. 39.40. Ramseis confess ↩

84. 1. Tim. 5.17.
    ↩
85. 2. Pet. 2.3.
    ↩
86. 1. [?]et. 5.3.
    ↩
87. 2. Thes. 2.4.
    ↩

88. Ibid. ↩

89. Ibid. ↩

90. Luther. prae. epist. L. Husse. ↩

91. Heming. in 5. c. [?]ac. epist. ↩

92. Confess. Heluet. 1. ar. 18. & [?]. c. 17.18. Bohem. c. 8.9. Belg. ar. 28.31. VVittemb. ar. 3[?]. August. de Ab[?]s. ar. 7. ↩

93. Maioran. c[?]yp. milit. Ec. lib. 3. c. 35. ↩

94. Aus. to the execut. of Just. ↩

95. [?]anorm[?]. de transl. prae[?]. cap. Q[?]nto. ↩

96. Cer[?]. lib. 1. c. 2. ↩

97. Distinct. 4[?]. c. 5. Papa. ↩

98. Extrauag. de trans[?]. Episc. cap. Quanto. ↩

99. Test. Rhem. annot. [?]rg. p. 280. ↩

100. Bonif. 8. can. de maior. et obed. in Extrauag. ↩

101. Bris[?]ovv[?] moti[?]e 40. ↩

102. Math. 25.52. ↩

103. 1. Pet. 2.14.
     ↩

104. Pro. 20.[?]6. ↩

105. Rom. 13.4. ↩

106. Confess. Heluet. [?]. ar. 24.26. and 2. c. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 36. August. ar. 16. Sax. ar. 23. ↩

107. D. August. in Iohan. 11. ↩

108. Confess. Helu. 2. cap. 30. ↩

109. Displ[?]y J.a. ↩

110. Jbid. ↩

111. Fam. 2. letre vnto M. Ro. ↩

112. Ibid. ↩

113. Eccles. 2.8. ↩

114. Eccles. 2.8. ↩

115. Pro. 2.31. ↩

116. Rom. 13.6.7. ↩

117. Acts 10. ↩

118. Luke. 3.14. ↩

119. Confess. Helu. 2. cap. 30. Bo[?]e. c. 16. Sax. ar. 23. ↩

120. Arm[?] Chris[?] anū virum tractare nescio an fas sit. Lud. Viues institut. fam Chr. lib. 1. ↩

121. D. Aug. contra Manich. l. 22. c. 74. ↩

122. Lactan. de vero cultu: c. 20. ↩

123. Conf. Helv. 2. c. 30. ↩

124. Display. H. 5. b. ↩

125. H.N. spir. lan. c. 37. §. 2. ↩

126. Jbid. prae. §. 31. ↩

127. Ibi. c. 4. §. 9. ↩