maintains Doctrines repugnant to plain words of Scripture you or the Church of Rome you will say perehance that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were formerly but Marginal Note and are now crept into the Text and that all the Greek copies of S. Lukes Gospel are corrupted This indeed is the answer that one of your great and learned Reformers Beza has given though without any ground or colourable proof but he well knew that the words of the Text were so plain that they could not admit of any other shift or evasion and by this shift you may evade any authority of Scripture that may be brought against you and had truth no other way to defend it selâ— we also might thus answer any text of Scripture that can be alledged against any Doctrine of the Church of Rome 37. But let us now see what the antient Fathers say concerning this fond Doctrine and repugnant to the plain words of Scripture S. Chrysostome speaking of Christ's presence in the blessed Sacrament has these words Ecce eum vides ipsum tangis ipsum manducas Et tu quidem vestimenta cupis videre Ipse verò tibi concedit non tantum videre verùm manducare tangere intrate sumere Hom. â—o ad Pop. Antiochen Behold tâ—ou seest him Christ thou touchest him thou catest him thou desirest to see his garments and he is pleas'd that thou shouldest not only see him but also eat him touch him and receive him within thy body And that this seeing eating touching and receiving Christ is not in a bare figure only appears plainly by these words of the Father following in the same Homily Quod Angeli videntes horrescunt neque liberè audent intueri propter emicâ—ntem inde splendorem hoc nos pascimur That which the Angels tremble to behold and scarce dare presume to look upon by reason of iâ—s glorious splendor even this do we feed on Mark this good Doctor Angels tremble not at such mean creatures as Bread and Wine neither have these creatures as bare signs only of Christs body and bloud such glorious lustre and splendor Indeed Christs true body which good Catholiques feed on is a glorious body ten â—housand times more glorious then the Sun though the glory thereof as being a spiritual body cannot appear to mortal eyes And that you may not fly to your other shift and say that we receive and feed on Christs body by Faith and love only hear what the same Father sayes in the same Homily a little before the last words cited Neque enim illi satis fuit hominem fieri colaphis caedi crucifigi verùm ut semetipsum nobis commiscet nos fide tantùm verum ipsa re nos suum efficit corpus He Christ was not onely contented to become man to be buffeted and crucified but he also incorporates himselfe into us and makes us to be his own body not by Faith only but truly and really And Hom. 61. ad Pop. Antio the same Father thus saith Vnum corpus eâ—â—icimur c. Vt itaque non tantùm per charitatem hoc â—iamus verum etiam ipsa re in illam misceamur carnem hoc namque per escam efficitur quam largitus est nobis We are become one and the same body with Christ viz by the power of the blessed Sacrament That then we may be so not by charity only but truly and really let us be incorporated into that flesh for this is brought to pass by that food which he has given us And now Doctor how is it possible that Bread and Wine should incorporare us into Christ's flesh or that bare figures should make us become one body with him and that not only spiritually and mystically but truly and really But let us hear the same Father speak once more Hom. 60. ad Pop. Antioch Nos Ministrorum tenemus locum qui verò sanctificat â—a immutaâ— ipse est We supply the place of Ministâ—rs but he that sanctifies and changes them is Christ himself Here is a change and that by the power of Châ—ist not theâ— by the Faith of the commuâ—icant 38. Let us now hear what S. Ambrose sayes de Sacram. â—i 4. c. 4. Panis iste panis est ante verba Sacramentorum ubi accesserit consecratio de pane fit caro Christi quomodo potest qui panis est corpus esse Christi Consecratione Before the words of Consecration it is bread as soon as Consecration comes of bread it is made the flesh of Christ Mark those words De pane of or from bread How can that which is bread become the Body of Christ by consecration And a little after Si ergo tanta vis est in sermone Domini Jesu ut inciperent esse quae non erant quanto magis operatorius est ut quae erant in aliud commutentur If then there be so great poâ—er in the word of our Lord Iesus that those things which had no being should begin to have a being how much rather does it effect that those things which had a being should be chang'd into an other substance Here then is a change a substantial or essential change as appears plainly by those words in aliud commutentur And what does a substantial or an essential change differ from Transubstantiation and this change is wrought principally by Christs omnipotent power instrumentally by the words of Consecraâ—ion pronounc't by the Priest then doubtless not by the faith and charity of the communicant 39. Some of your Sect I know have been very forward to acknowledg Christ truly and really present in the blessed Sacrament nay that Christs body is really present there but how by faith but what you mean by that expression by Faith I know not howbelt I am sure you must understand either the manner or the means of Christs body being really present there If by those words you understand the manner of Christs body being present in the Sacrament then is his body present there apprehensively only for by Faith the soul apprehends Christs body which in that apprehension is spiritually present to the faithful and worthy communicant but how then can this be clear'd from a contradiction for to be present apprehensively only by faith is contradistinguisht from being truly and really present so that to say Christs body is truly and really in the blessed Sacrament by faith is in effect to say Christs body is truly and really in the Sacrament and Christs body is not truly and really in the Sacrament And if by Faith you understand the means that is either the meritorious pardon that word or instrumental cause of Christs body being really pâ—esent in the Sacrament or a necessary condition without which Christ's body cannot be really present there then first you contradict the forecited Fathers who say that Christ's body is really present in the Sacrament by the omnipotent power of Christ in the words of Consecration pronounc't by the Priest Secondly
this Vigilius or of any other Pope whatsoever only in general terms he sayes That some Popes have apostatiz'd which is nothing to this purpose 28. To the Question where your Church was before the Reformation Sect. 19. I suppose Mr. T. B. used not the word Reformation but by it I conceive youmean your separation from the Roman Church To this Question you say it was answered In the Catholique Answ I confess the answer is most true when you were a Church you were in the Catholique Church so also were formerly the Arrians Macedonians Pelagians Nestorians Entychians Donatists c. all these before their respective Reformation that is before they fell into Heresie and Schism were within the walls of the Catholique Church before their separation they were all in communion with the Church of Rome and therefore true members of the Church Catholique so likewise were you and as the Arians c. by forsaking the communion of the Church of Rome and opposing her doctine and faith cut themselves off from the communion of the Catholique Church and so ceast to be members thereof even so have you now ceast to be any Church at all by separating your selves from your Mother Church the Church of Rome with whom you had been in communion for the space of almost a thousand years together even from the first conversion of this Nation to the Christian Faith by S. Augustine to K. Henry the Eighth's apostosie 19. Before the Reformation you say we communicated with Rome and since we have not that 's no fault of ours ye will not suffer us to communicate with you unless we communicate with your errors Answ This is very fine who I pray shal judg of those errors Christ has made his Church Judg of your errours what Heretiques ever were there in the world that did not or might not have us'd the same Plea for their separation from Gods Church Was there ever any particular Church that presum'd to censme the doctrine of the Catholique Church Or was it not excessive pride if not madness in you to think that you were wiser then the whole Christian world had been for 1500. years before you Can you shew that in any age since the Apostlos the Catholique Church held and taught your doctrine can you prove that ever any particular Church or Nation taught or maintain'd the same nay I will go further can you produce any one man in any age from Christs Passion to Luthers Apostasia let him be of the Clergy or Laity either Catholique or Heretique that agreed with you in all points of your Faith and Doctrine wherein you now dissent from the Church of Rome if you cannot methinks your selves should condemn your selves for separating from that Church in whose Faith and communion all your Ancestorâ— for so many ages liv'd and died and imbracing a new Doctrine and that out of your owne judgement and fancy onely for which you have neither president nor authority 30. And yet I must confess that your Religion is not altogether now it is a Religion for the most part patcht up of old condemned Heresies though there were never any Heretiques before Luther that held all your Doctrine I know your ordinary pretence is to appeal â—o and to be judg'd by the Scripture but do you not first make your selves Judges of the Scripture do you not impose new senses and interpretations on Gods holy Word such as were never heard of before your Apostasie do you not against all reason interpret plain places of Scripture by obscure rather then the obscure by the plain and when by your corrupt translations false glosses and new interpretations you have made the Scripture speak what you please then you cry out The Scripture has given sentence for you against the Church of Rome I confess since you have made your selves Masters of the Holy Ghost you were very unwise if you would not make him speak as you would have him you have usurped a power that we dare not challenge we tremble at that fearful curse denounc't by S. Paul Gal. 1 against all those that shall teach new Doctrines We hearken to not consure the Church We imbrace her doctrine not charge her with errours But I would ask any reasonable man though there were no Obligation yet whether it were not more prudential for a man to build his salvation on the authority of the whole Church then of some particular persons not altogether agreeing amongst themselves and disagreeing from the whole world besides or whether it were not more reasonable to imbrace the doctrines and interpretations of Scripture that were universally receiv'd by the whole Church for 1500. years then those new doctrines and interpretations of Luther and his followers You confess that before your Reformation as you call it you communicated with the Church of Rome How came you to find that the Church wanted a Reformation and that in Doctrine for in matters of Discipline and manners you might have reform'd your selves and yet still have been in communion with the Church of Rome How came you to discover those errors which none in the whole Christian world besides your selves could perceive before your separation there was no particular branch or member of the Catholique Church but was in communion with the Church of Rome How then came you to see that light which none besides your selves could see Was all the world besides you blind Had you only the Scripture Or could you only interpret them But why do I speak of you as of a company or multitude For though Time has now made the difference to be between the Protestants and the Church of Rome yet originally it was between Luther and the whole Church you in England as all other Protestants are but Luthers followers The Church then went one way and Luther another and you very wisely have forsaken the whole Church and followed Luther Do but examine this according to the principles of common prudence and then tell me Doctor whether you have done discreetly You have forsaken the whole Christian world and followed one man who neither had nor pretended to any extraordinary calling He never wrought miracle in confirmation of his new Doctrines or to manifest to the world that God had revealed that Truth unto him which for many ages had been totally obscur'd and unknown to the world It is then your fault now that you communicate not with the Catholike Church since it was your fault formerly that you forsook her to follow one man If you will forsake that single Apostate and return to your faith and obedience you shall soon be receiv'd the Churches armes are alwayes open to imbrace you Before your pretended Reformation according to your own confession Sect. 19 you communicated with Rome that is you acknowledged your subjection to the Apostolike Sea of Rome You confest the Bishop thereof to be the supream visible Head of Christs Church appointed by Christ himself to be so as St. Peters
the Protestants All these I purposely pass by because I will contain my self within the first five hundred years to which you have appealed You see then Doctor the practise and doctrine of the Church within five hundred years after Christs birth in the Fathers and Councels above-cited Be now as good as your word submit to their sentence for trial of the truth of Religion and you will by Gods grace soon return to your Mother the Roman Catholique Church Thus is that charge which you say Sect. 28. of your second answer We know not how to shift off fully answer'd 45. In the next Sect. 25. I meet with some Authorities against the Jurisdiction of the Bishop of Rome The first is of S. Irenaeus who sharply checked and reproved Bishop Victor for keeping such a stir about the observation of Easter and excommunicating divers Churches because they would not stoop to his lure Answ That Pope Victor who govern'd the Church about 200. years after the birth of our Saviour excommunicated the Churches of Asia for their too much Judaizing in the observation of Easter is a very strong argument against you For first S. Victor was a pious and blessed man and therefore it cannot be reasonably imagin'd that he would usurp a power which Christ never gave him Secondly those Churches of Asia never protested against his Jurisdiction over them which certainly they would have done had not the Church in those dayes esteemed the Bishop of Rome the common Pastor of Christs Church and appointed by Christ to be under him the supreme Head thereof Thirdly when S. Irenaeus expostulated with him for his severity in excommunicating the Eastern Churches he never charged him for transgressing the bounds of his Jurisdiction or for usurping a power which Christ never delegated unto him which in all probability he would have done had he not look't on the Bishop of Rome as the supreme visible Head of Christs Church But because he conceiv'd not their offence so â—ainous as to deserve so heavy a censure he therefore took upon him to reprove Pope Victor by way of friendly and fraternal correction as S. Paul somtimes did S. Peter and as S. Paul never question'd S. Peters Jurisdiction nor denied him to be the chief and Head of the Apostles so neither did S. Irenaeus nor any of the Eastern Church that were excommunicated by Pope Victor question or protest against the Jurisdiction of the Bishop of Rome And those words of S. Cyprian in the Councel of Carthage are to be understood of the African Bishops only who being of equal authority could not excommunicate one another They exclude not the Jurisdiction of the Bishop of Rome otherwise S. Cyprian had contradicted himself who sayes plainly Epist ad Quintinum and Serm. de â—on patient that Christ built his Church upon S. Peter and li. 4. ep 8. ad Cornel. that the Unity of the Catholique Church consists in the communion with the Bishop of Rome His words you shall find hereafter Sect. 58. In the next place Sect. 26. enters an angry Bishop of Cappadoâ—ia Firmilianus speaking thus to Pope Stephen Teipsum excidisti noli te fallere Mistake noâ— thy self thou Bishop of Rome while thou goâ—st about to cast out others by this presumption thou hast cast off thy self from the body of Christ which is his Church Ans By your leave Doctor you misunderstand Firmilianus he speaks not as you would have him Indeed he was very angry with Pope Stephen because he excommunicated him for maintaining that Heretical Doctrine of rebaptizing Heretiques He never told Pope Stephen that he had cut himselfe off from the Church because he excommunicated Firmilianus or any other Bishopâ— but he was willing the world should think that Pope Stephen in defending the Baptism of Heretiques to be lawful had sided with them in their Heresies and had therefore cut himself off from the Church not because he had excommunicated any Heretical Bishop of the East but because as Firmilianus conceiv'd he too much complyed with Heretiques And you know Doctor the very same Doctrine for which Firmilianus was excommunicated was afterward in the first General Councel of Nice declar'd to bâ— Heretical 46. It is common say you in these daies even with tâ—â—se that conscientiously pretend to truth not to be content with the Rule of Faith whâ—â—â—â—as once delivered to the Saints and 〈◊〉 from them by the Primitive 〈…〉 transmitted â—o posterity bu◠〈…〉 after nâ—w invention◠〈…〉 â—hese courses I abhor with a 〈…〉 Ans Here Dâ—ctor you have directly given sentence against your self If you will but examine the Doctrines of the Roman Church and your Doctrines wherein you oppose and differ from her but according to S. Augustines Rule de Baptis li. 2. c. 23. and the principles of common reason you will soon discover which is the Rule of Faith deliver'd to the Saints receiv'd from them by the Primitive Church so transmitted to posterity and which are those new inventions For it is impossible that either you or any Protestant in the world can shew or prove that any one Doctrine which the Roman Church at this day maintains and teaches had its beginning or crept into the Church since Christ and his Apostles Whereas on the contrary there is not one Doctrine wherein you differ from the Roman Church but may be and has been often already prov'd and demonstrated to have begun since the time of the Apostles How then do you abhor with a perfect hatred these courses since you have imbrac't new inventions and totally forsaken the Rule of Faith delivered to the Saints receiv'd from them by the Primitive Church and transmitted to Posterity If it can be clearly demonstrated that all your Doctrines wherein you differ from the Roman Church are new and if it cannot be proved that any one Doctrine of the Roman Church had its beginning since the Apostles either you abhor not these courses with a perfect hatred as you profess or else you must in all points imbrace the Doctrine of the Roman Church 47. But stay Here I meet with a brace of fierce Syllogismes that fly furiously at the very throat of the poor Church of Rome The first is this That Church which hath erred is not the Pillar and ground of truth But The Church of Rome hath erred Ergo The Church of Rome is not the Pillar and ground of Truth The minor is thus prov'd by the second Syllogism That Church which hath professed Montanism Arrianism Eutychianism hath erred But The Church of Rome hath professed all these Ergo The Church of Rome hath erred And this minor you say you have sufficiently proved Sect. 18. 27. But I have more sufficiently proved that you have there proved nothing at all but are forc't to fly to most ridiculous shifts and fallacies and those fallacies I meet with here again Sect. 3â— where the Church of Rome is charg'd with all sins almost imagineable and divers Authors are cited to prove that
question'd But denies that this doctrine of your 19. Article can consist with your opinion who hold that the Church of Rome is a true Church a member of the Church Catholique though according to divers of your Articles cited by Mr. T. B. n. 3. She neither preaches the pure Word of God nor duly administers the Sacraments no not in all those things that of necessity are requisite for the same For how can that be essentially a part of the Catholique Church which observes not that which is essentiall to the Catholique Church as is the preaching of the pure Word of God and the due administration of the Sacraments according to that definition of the Church in your 19. Article Besides how can you vindicate that Church from heresie that for Doctrines of Faith necessary to salvation teaches blasphemous fables Art 31. Or that Sacrilegiously robs the Laity of Christ's bloud with which you charge the Church of Rome Sect. 11. of your first Answer Or that maintaines Doctrines repugnant to plaine words of Scripture Sect. 24. ib. Or that erres in Doctrine of faith as you tax the Church of Romeâ— Sect. 14. of your second Answer Or that gives divine worship to Images and Reliques wherewith you charge the Church of Rome Sect. 34. ib. Can any Church be blasphemous sacrilegious idolatrous repugnant in her Doctrines to plaine words of Scripture erroneus in Doctrines of Faith and yet not be heretical but continue still essentially a true Church But because you are pleas'd to extend your Charity beyond Reason towards the Church of Rome I will not quarrell with you about it onely I must take notice of the Argument which you bring to prove it God say you blames the Church of Pergamos for enduring the seat of Satan within her Diocesse as also for holding that â—didous Doctrine of the Nicolaitans and yet grants her to be a Church Answ Herein you are much mistaken Doctor for God blames not the Church but the Angell of the Church of Pergamos which by many Catholique Expositors both Ancient and Moderne as also by divers of your owne Sect and Religion is interpreted The bishop of the Church If the Church of Pergamos had held the Doctrine of the Nicolaitans She had bin Hereticall and consequently no Church but it was the Bishop not the Church that was hereticall And if God may charge the Bishop of the Church of Pergamos with Heresie and yet grant Pergamos to be a true Church why may not the Church of Rome continue a true Church though the Bishop thereof fall into heresie 60. your taking the Church of Rome for maiming the blessed Sacrament Sect. 13. has been fully answer'd already Sect. 18. 19. and. Sect. 41. 61. But the Doctor is very hot in proving that the Church must erre with her Bishop and therefore the Church of Rome was no Church when her Bishops were hereticall Such as the Bishop is saies he such is the Church presumed to be Answ I know none but Dr. Boughen that was ever guilty of so silly a Presumption But S. Cyprians Authority is urg'd to prove it who sayes that as the Bishop is in the Church so is the Church in the Bishop I consesse I find in S. Cyprian Epist lib. 4. Ep. 9. these words Christiani sunt Ecclesiae plebs Sacerdoti adunata Pastori suo grex adhaerens unde scire debes Episcopum in Ecclesia esse Ecclesiam in Episcopo Christians are a Church and Common people united to the Preist and a Flock adhering to its Pastor whence you must know that the Bishop is in the Church and the Church in the Bishop What is all this to the purpose The Bishop is in the Church as a King is in his Kingdome or a Generall in his Army and the Church likewise is in the Bishop not formally but communicativè all the particular members thereof being in communion with the Bishop as their Head And this is all that can be gather'd from those words of the Father Since then the Church cannot be Formally in the Bishop but onely by way of communion subjection government or Discipline why may not the Church be Catholique though the Bishop be Hereticall But from this false ground the Doctor will prosecute his old fallacy and will still be endeavouring to prove that the Church of Rome could not be Catholique when the Bishops thereof were heretiques Sect 19. All Heretiques sayes he while such both themselves and all that side with them are secluded from Ecclesiastical communion every way But divers Popes were Heretiques or Schismatiques therefore the Church of Rome while her Bishops were heretical was in an ill case Answ Is not this a sine conclusion from those Premises what form or consequence is this here of a Syllogism And if the conclusion did follow out of those Premises what were this to the purpose The Church may be in an ill case when the Bishop is in heresie yet not Hereticall But behold another argument to prove the Church of Rome not Catholique When all Episcopal Acts were voyd the Church could not possibly be Catholike But when the Bishops were Heretiques all Episcopall Acts were void therefore the Church could not possibly be Catholique Answ This consequence is much like the other All the Acts of Heretical Bishops are void therefore the Church cannot possibly be Catholique as if the Faith of the Church depended on the Acts of the Bishop But a confirmation thereof is brought from S. Hilaries testimony who professeth as you say That in these Western parts there was in his time no Christian communion but in France Answ You do well to put those words in these Western parts in a parenthesis for they are yours not S. Hilaries as may appear by his words by you cited Sect. 23. where those words caeteris extra Gallias may comprehend the Eastern as well as the Western Churches And if you read Ecclesiastical Histories you shall find that in S. Hilaries time the Eastern Churches were far more infected with Arrianism then the Western 62. Besides you may remember Doctor that in the beginning of this second answer you confest that in S. Hilaries time at that very time when Rome as you falsly say was Arrian Sardinia was a Catholique and Orthodox Church How can that agree with this which you here endeavour to prove out of S. Hilary Was not Sardinia part of the Western Church How then could all the Western parts be excluded from Christian communion besides France when Sardinia which is in these Western parts was as your self confess a Catholique and Orthodox Church How can these two possibly consist together It seems you have forgot your self Oportet mendacem esse memorem 60. After all the other Popes Faelix is brought in for communicating with Arrians and Socrates and Zozomen are alledged to prove that therefore Rome it self was then accounted Arrian What then says Socrates that Liberius was banish't for his constancy in defending the Catholique Faith
Vision Gods candle since it was first lighted by Christ and and his Apostles was never put under a bushell but from the candlestick wherein it was first set has given light to the world and all eyes that are not blinded with malice or interest must behold it You seeme to approve the Principles of Vinceutius Lyrinensis follow them and you are safe Let Antiquity and Vniversality be your guide and you cannot erre Let not some few scatter'd obscure and mis-understood places of some Fathers prevaile more with you then a thousand plaine places whole treatises and volumnes purposely pen'd in defence of Catholique truth Divest your soul of pride malice and interest and instead thereof let humility and impartiality take place and then Gods grace will sweetly invite you to a sincere and humble acknowledgment of your errors and you will with excessive joy and thankfulness of heart praise God for your deliverance from the bonds of darkness and the jawes of death Remember that the antient Fathers and Doctors of the church have condemn'd you the Councels both Oecumenical and Provincial have declar'd against you the universal doctrine and practise of the church both before and after Luthers Apostasie have given sentence against you And as for those Canons which you have alledged in your book you must needs know your self that some of them make against you others are impertinent but none of them impugne the power and authority of Christs Vicar the Bishop of Rome over the whole Catholique Church Weigh all the Authorities of holy Scripture and antiquity for both sides and see whether there be not a thousand plain places against you for one obscure for plain you have none for you Your eternal salvation lyes at stake rely not then on other mens nor your own fallacious judgment or fancy in those things that concern your salvation Let Gods holy church be your guide and interpreter of Scripture lest you wrest it as some did of whom S. Peter complains 2 Pet. 3. 16. to your own damnation consider that the best way to appease Gods wrath against you for your former misguiding and seducing poor ignorant souls to their eternal perdition is now by your good example in returning to your holy Mother the Roman Catholique Church to draw others after you into the house of God his Church Militant that so hereafter ye may meet in his Church Triumphant Let not those trifles of popular applause or worldly reputation flatter you to hell nor fear of the worlds censure fright you from heaven be but humble and impartial and it is as impossible for you not to be a Roman Catholique at least in judgment and opinion as it is for a man that has the benefit of sight to open his eys and not to see light at noon day And now Doctor If you have met with any tart language in this my answer you cannot justly be offended with me It proceeded not from any malice that I can bear your person For I profess upon the word of a Christian I never heard of your name to my remembrance before I saw this your book and I am still so much a stranger to you that I know neither the place of your abode nor the present condition of your life But I was somewhat provok't by your blesphemous speeches against Gods holy church by your unnecessary taunts and causless jeering of Mr. T. B. whose modesty in his letters to you was such that I am sure he gave you no just cause to break out into such scurrilous and unseemly speeches against him I shall heartily pray that instead of replying to this answer you may be reconcil'd to Gods holy Catholique Church Amen FINIS POSTSCRIPT IF the Doctor or or any of his Party be yet unsatisfied in this Controversie I propose that rather then bestow a Reply to these cursory Papers of mine the most Learned of them would considerately examine Mr. Cressy's Exomologesis or Motives of his conversion c. and Rushworths Dialogues in the last Edition as it is corrected and enlarged by Mr. Thomas White in a 80 of the Long-Primer letter both which they must acknowledge to be as much unanswerable as these light papers of Dr. Boughons are fully answered ERRATA PAge 17. line 23. read at Rome p. 36. l. 18. r. were a great p. 59. l. 18. r. coâ—tanean p. 63. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. l. 23. r. but a. p. 67. l. 24. r. verùm and l. 25. non â—ide p. 78. l. 7. r. as well as p. 79 l. 27. r. offerunâ— p. 82. l. 8. r. prayers made at p. 86. l. 10. r. is it p. 114. l. 7. r. sixth Century p. 115. l. 13. r. nor Apos p. 118. l. 11. r. odious and l. last r. your taxing p. 119. l. 17. r. clâ—fia p. 126. l. 13. dele of p. 127. l. 28. r. ad p. 137. l. 27. r. makes no.