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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

also happily at thy commaund though not to be drawne with thy hand speaking to the Pope WHIT. pag. 747. Duraeus is ashamed of this sophisme bu● yet he fathereth it vpon Bernard which also Iohannes a Capistrano of the Pope and Councels p 77. and others of them haue handled and Pope Boniniface girt himselfe with a sword in signe hereof but this place speaketh nothing at all for any such power Pope must beare both swords The seruant is not aboue his master therefore i DVR What Catholike euer taught or wrote thus howbeit the Fathers of the Sinuessan Councell said The chiefe seate is iudged of no man WHIT. pag. 749. Thus you will make the Pope no Catholike who saith Dist 40. si P●pa The Pope may bee reproued of no mortall man though he leade with him innumerable people vnto hell And who knoweth not these two pillers of Popery the Church of Rome cannot erre whatsoeuer it teacheth and the Pope may not be accused whatsoeuer ●e doth The Bishops of the Sinuessan Synode spake to Marcellinus the Pope who had denied Christ and committed Idolatrie and might bee accused by the Popes owne lawes so that in citing that authoritie you contradict both your selfe and your lawes it is lawfull for no man to accuse or reproue the Pope Christ prayed that Peters faith should not faile him k DVR Christ made Peter his Vicar on earth and by his prayer obtained that his Vicars faith might not faile by force vvherof the Pope cannot erre as Augustine and Cyprian also perceiued WHIT pag. 750. It is not true that Christ made Peter his Vicar nor doth it follow Peters faith failed not therefore no Popes faith hath failed who are his successors for Popes haue done and may fall into heresies as you will confesse and may erre in faith saith Pope Boniface D●st 40. Papa which he could not do it this argument of yours vvere true Further Christ prayed for all his Apostles and the whole Church shal we say Christs prayer was lesse effectuall for the rest then for Peter If it be not then none of their successors could erre no more then Peters which I suppose you will not affirme And Augustine and Cyprian neuer reasoned as you do you abuse their names therefore the Pope cannot erre The vulgar people commeth seldome and negligently to the Lords Supper l DVR If you beleeued the Prophet Malachie or the Masse you vvould confesse this argument to be good WHIT pag. 753. You can neuer proue your Masse by the Prophet Malachie who speaketh of the prayers of the godly as Tertullian Eusebius and Jerome expound him and if the Masse were a sacrifice indeed as you call it the peoples negligence is no sufficient cause to make it priuate and yet to profit the people yea though they be absent you may aswel abuse the Word it selfe so and say it is inough when it is in publike it the Priest handle it and heare it and beleeue it alone yet the people being absent and not dreaming of any such thing may be saued by it therefore the Priest may celebrate priuate Masse Christ admitted onlie his Apostles to Suppe therefore Priests alone must m DVR The people also receiue the vvhole Sacrament vnder one kind WHIT pag. 754. It is childish dotage to say so as though one part of a thing were the vvhole or as if Christ appointing both bread and wine ordained more then a whole Sacrament that Pope was wiser vvhich said of certaine heretikes that refrained from the Cup as you do● De concil dist 2. cap. Comperimus Let them either receiue the vvhole Sacrament or refuse all DVR Christs vvords Drinke yee all of this proue n●t that all Christians must doe so WHIT. pag. 755. They doe proue it as those vvords take eate doe proue that all must eate and you may as vvell keepe both the elements from the people as one contrarie to S. Paul 1. Cor. 11.23 DVR The Passeouer might be eaten vvithout vvine WHIT. pag. 756. It might because God had not commaunded vvine but Christ himselfe commaundeth it in his Supper 1. Cor. 11.45 DVR The common people are a●t bound to drinke of the Cap for S. Paul saith As oft as ye drinke it to signifie they were not commanded so to doe WHIT. So he saith of the bread also As of as yee eate 1. Cor. 11.26 so that by your argument neither is the bread commanded them receiue the Sacrament the people ought to bee contented only with one part The title which Pilate fastned vpon the Crosse was written in Hebrew Greeke Latine therfore n DVR No Catholike doth so reason we say that title had in it a mysterie and Augustine proueth by it that the vvord coessent●all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be vsed in the Creede WHIT. pag. 757. Papists often reason thus as all men knovve which read their writings though you bee ashamed of it Tell vs what mysterie you meane if it bee worth the labour as for Augustine hee speakes no word that makes here for your cause yet you blush not to quote him prayers must bee read in the Churches in no language but either Hebrew or Greeke or Latine Harding That which is holy must not be giuen to dogges o DVR VVe say not that all but that some of the people may not haue the Scriptures committed to them WHIT. pag. 758. Who doubteth but that vvisedome is to be vsed in teaching the people and that they vvhich shevv themselues dogges and hogges must be barred from the Scriptures but this is nothing to the present question vvhether this reason be good vvhich Papists sometimes vse and vvhich here you should haue spoken to and not thus vvander therfore the vulgar people must be forbidden to reade the Scriptures This is my bodie therefore the p DVR Christ said it vvay his bodie WHIT. pag. 759. Christ by an vsuall phrase of Scripture called the thing signifying by the name of the thing signified because of the sacramentall ioint receiuing of both to vvit of the bread vvith the mouth and of his bodie by faith Againe if that vvhich vvas in Christs hands vvere his reall body vvhen he said so then vvas transubstantiation before vvhich you deny and then he had tvvo bodies but if it vvere bread then is there a metonymie in his vvords as vvee truly say bread is turned into Christs bodie Fall downe before his footestoole q DVR Ambrose and Augustine reasoned so from this Scripture WHIT p. 761. That is false they teach onely that vve must vvorship Christ in the mysteries and Sacrament not the my●teries and Sacrament themselues therefore the Sacrament must be worshipped God is no respecter of persons Pighius r DVR That vvas Pighius his error but the iudgement of Catholike Vniuersities is that foreseeing of merits is no cause of Predestination WHIT. pag. 762. Thus you fall from your champion Pighius in vvords

impossibilities that al men may perceiue they were ascribed to vs by you most falsly and most impudently I do craue not only of all men of our Vniuersities but also of all Christiās that haue care of true religion and of their owne saluation that they will not suffer themselues to be misled by any lies and impostures of the aduersarie from that holy doctrine which they haue learned Wherefore I will set vpon these your monsters Campian that after I haue stopt your mouth being ful of blasphemy both the glory of God which is in hand and our innocency which is oppugned may be preserued from your violence You say the disputation shall be if they please of God of Christ of Man of Sinne of Righteousnes of the Sacraments of Manners But we are readie to dispute with you not only about these but also about other points which are now in difference of the Scripture of the Church of the Bishop of Rome of Transubstantiation of Freewill of Indulgences of Purgatorie and of the rest of your doctrines Neuerthelesse either many are deceiued or else you do rather thinke of fighting then disputing And I hope that you shall once haue freedome granted you for that disputation which you so often desire But now let vs attend how you endeuour to make vs know these positions of our men God say you is the willing Of God suggesting efficient commaunding and working author and cause of sinne and such a one as therein gouerneth the impious counsels of the wicked It is an horrible thing and not to be vttred Campian that any one should make God the author of sinne such an one were worthy to be smitten instantly by the Lord with a thunderbolt into the deepest pit of hell If a DVR But if I do not shew that Caluin is the maintainer of this so horrible ablasphemy I refuse no punishment for so great a slāder thus he writeth Instit lib. 1. cap. 18. sect 1. Absolom defiling his fathers bed with incest committed a detestable crime yet God pronounceth that this was his worke WHIT pag. 525. I wonder that there is any mā found like to Campian who will ●uow that to be said and defended by our men which they haue euer most plainly condemned as Melanct. on Rom. 1. c. Pet. Mart on Iudg 9. and Caluin on Iam. 1. vers 13. Beza against Castellio of eternall predestination for touching these words which you obiect to Caluin what doth he affirme but that which the Scripture hath deliuered 2. Sam 12.11.12 vnlesse perhap● you will deny that to be Gods deed which God himselfe witnesseth to be his Neither will your sophisme follow hereupon ergo God is the author of sin for Caluin ascribeth not the sinne but the worke to God For if in that incest you can consider nothing but sinne it must bee imputed to your ignorance Caluin or Martyr or Philip or Luther or any of vs do affirme it I do not denie but we are all guilty of horrible blasphemie and impiety If I would largely prosecute this whole cause which you doe but touch I should make no end therfore I will declare in few words both what we teach and wherein you lie We professe not only that God is good but also goodnes it self yea good in himself in his owne essēce in whom there is no euill from whom nothing but good can come who is so good that all his doings be very good and that not so much as any of his thoughts can be euil These things we speake these things we teach these things we beleeue with our harts and confesse with our mouthes Seeing therefore God is so perfectly good that all his things be in a certaine excellent manner good it hath been in times past inquired and most grauely disputed whēce that euil sprung which had spread so far what might be the cause of this euill This question Augustine often handled because of the M●nichies In 12. quest 79. art 1. 2. and therein also Thomas of Aquine imployed himselfe much and diligently Wee say that this euill was brought in by the b DVR But Caluin saith that when the Diuel moueth men to sinne hee is rather the instrument of God than th● author o● sinne Instit lib. 2. cap. 4. Ser. 5. WHIT pag. 528. This allegation is full of slander This is Caluins meaning that albeit the Diuell be rather an instrument than the author of the action yet hee is the supreme and chiefe of the sinne in the action Diuell who although hee were made good in the beginning by the Lord yet by his freewill he made defection from the Lord and sinned ●nd did perswade and was the author vnto man to commit sin from hence whatsoeuer is sin either in the diuels or in men did wholy flow and not any the least peece of it had being from God whom we do maintaine by infinite testimonies of Scripture to be the author of no c DVR But what is more often in the mouth of Caluin all Caluinists ●hen this that God doth not only permit but will sinne that he doth moue and thrust vs forward to sinne nay that be doth by the efficacie of his will impose a necessity of sinning vpon vs WHIT. pag. 529. God willeth sinne but not simplie and so farre forth as it is sinne but as it is a chastisement so 1. Pet. 4.19 and God doth stirre vp and moue that sinne which lieth hidde in vs yet he doth not frame or put sinne into vs as the Physitian is not the author of d●seases when he purgeth out the most corrupt humours And man not indued with the holy Ghost falleth of his ovvne accord into a necessity of sinning so as he sinneth not by any fault of God but by his ovvne fault sinne and so do teach it in our schooles and Churches Psal 44. Zach. 8.17 Gen. 18.25 1. Ioh. 1.5 For he hateth sin he loueth righteousnes he which is the Iudge of the whole earth it must needs be that he is euery way most iust God is light and there is no darknes in him And these are the things which wee teach the people concerning God that all may vnderstand hee is a most seuere reuenger of all sinnes Now then Campian with what face dare you seeing you know these to bee our doctrines impute vnto vs such a slāder not to be vttred in so much as you affirme that we speake and thinke things flat contrary But you say Caluin and Martyr haue taught this this thing Nay rather they are wholy bent vpō this that they maintaine that can by no meanes bee It would be long to set down their words I do beseech the Reader to reade with an attentiue and peaceable mind these same very places which Campian hath abused vnto slander And if they doe not both deny most plainly that God is the author and cause of sin and also if they do not proue that they

any do denie to be good and holy he may well be held blasphemous against the holy Ghost As for that you both faine that we speake these things and also expresse for what cause wee speake them you bewray your wonderfull wisedome which for those things that are not at all can set downe a reason wherefore they be But we doe willingly preach faith and doe easily permit it to bee contemned of you For you that defend nature against grace and doe trust rather to your owne power than to Christs mercie and doe make voide the promises by precepts cannot haue an honourable opinion of faith You neuer keepe your standing Of Sinne. Campian and you begin the battaile like a runnaway For you haue a wandring and vnstable wit as it seemeth You oppose Illyricus to vs againe in the same cause whose testimonie ought not to be of force against vs. For herein I professe my selfe no lesse an aduersarie to him than your selfe I had almost said than to your selfe For what an vniust and vnreasonable thing is it that you should taxe that opinion as defended by vs which your selfe knoweth to be condemned by our Churches Obiect our owne opinion to vs Campian if you can obiect any wee are not such as that we should thinke whatsoeuer Illyricus could as being a man erre in did any whit concerno vs. But either Illyricus must needes be drawne into this taxation or else this place was quite to be left voide by you For beside Illyricus I thinke you haue no man that thinkes so If you desire to know our opinion of this matter I confesse indeed that that defence of Illyricus did seeme euer very absurd to me For it both smels of the follie of the Manichies and it maketh two soules in a regenerate man and which is a greater matter it destroyes the soule That was alwaies the iudgemēt of the Catholike Church which I professe to be ours that the substance of the soule was not quite slaine by sinne but onely charged and infected with vitious qualities and that sinne is no inward substance of the soule but an r DVR The Catholike Church neuer beleeued that sinne was an accident or qualitie but only a priuation for if it were an accident God should be the cause and author of it WHIT. pag. 573. But this priuation is it not an accidentall thing vvhy then make you a scruple in vvords vvhen you vnderstand the sense An accident is commonly called that vvhich is in some substance but is no part of it vvhich may either be absent or present without the corruption of the subiect and such a thing euery man knovveth sinne is And though I confesse that the nature of sinne consisteth in a priuation yet it is not a bare priuation as you may learne ou● of your Thomas For. 1.2 quaest 82. art 1. he saith sinne is not a meere priuation but a corrupt habit like vnto a disease vvhereby not only health is taken avvay but bad humours are brought vpon the bodie And the Schoole men vvhen they make priuation of originall iustice to be the forme of originall sinne and the matter to be concupiscence or a corrupt inclination of the faculties of the soule vvhat doe they teach but that in sinne there is some positiue thing as Thomas vseth to call it But vvhy do I endeuour to refell you for vvhom Physike is fitter then a refuration As for your reason it hath no force for God is not to be accounted the author of all accidencies but indirectly and by accident Basil saith That the roote and cause of sinne is in our selues euen our freewill accident ſ DVR Basil saith not that sin is an accident or a quality but an affection cōtrary to vertue WHIT. pag. 575. Then must it be somevvhat for nothing cannot be contrarie to vertue Basill writeth truly in that hee denieth that sinne is any liuing substance or indued with a soule Basil i●ub●●p hons 2. August de nuptijs lib. 1. cap. 25. but a qualitie contrarie to the vertue of the soule Augustine t DVR Augustine vvill accuse you for slandering him because he spake not of sin but of concupiscence vvhich he accounted to be no sinne WHIT. pag. 576. Doth Augustine account concupiscence no sinne vvhy then calleth he it an affection of an euill quality vvhy doth he compare it to a disease vvhy doth he demaund the question hovv concupiscence should remaine in the regenerate vvhose sinnes are all remitted if it vvere not a sinne his ansvvere proueth it yet more fully For he saith concupiscence is remitted in Baptisme not that it should be no sinne at all as you vvould haue it but that it should not be imputed for a sinne If it vvere no sinne hovv could it be imputed for a sinne Finally August cont ●ulian lib. 5 cap. 3. affirmeth that it is a sinne and a punishment of sin and a cause of sinne and that in the regenerate It is manifest in the place that he speaketh of that concupiscence against vvhich the spirit lusteth and vvhich in vvithout the consent of the vvill It at any time he denie it to be a sinne it i● not simplie but in opposition to actuall sinne for hovv should that be nothing vvhich is remitted in Baptisme vvhich Christ satisfied for by his blood or is God angry vvith vs for nothing It must therfore needs be sin Originall sinne saith he remaineth not substantially as it were some bodie or spirit but it is a certaine affection of an euill qualitie like a disease Finally Ambrose most plainly Ambros in Rom. 6. c. 7. u DVR Ambrose his vvords refell your error WHIT. pag. 577. Nay they refell your error For hee saith it is a straying from good Novv this straying is an action and not a meere priuation And you your selues earnestly defend that sin is an action If it be an action then an accident then no meere priuation thē not nothing How dwelleth sin in the flesh seeing it is no substance but a straying from good Therfore let vs if you please send away the suspition of this error imposed by you vpon vs to the author himselfe As for that you adde that it is a thing commonly held by this filthie sect that all sinnes be equall verily nothing could be spoken more impudently Pardon me Campian if I answere you somewhat sharpely for your vnmodest and intolerable impudencie wrung that terme from me Are you so far spent that you are not able to charge vs with any true crime but shamelessely to obiect those things against vs from which we of all others are farthest off For who did euer more vehemently disallow or more strongly confute this paradoxe of the Stoiks than our Diuines whom you now pursue All records of these times may be witnesses hereof our bookes Churches and Schooles be witnesses as also both the ciuill and Church Discipline may be a witnesse Did you thinke that you could creepe

remembred as the Patriarks Prophets and Apostles were to shew she was of the communion of Saints ibid. 306. nota 17 Prayer for the dead rose not from the scriptures but from the excessiue loue of the liuing to the dead ibid. 18 Augustine neuer prayed for his mother as thinking her to be in Purgatory ibid. 19 The auncient Fathers are to be iudged of not by one particular iudgement but by their constant opinion ibid. 20 The Monks of Popery much vnlike the Monks of auncient time 307 21 Satyrus challenged by Campian for this because he could swimme ibid. 22 The Schoolemen differ often in matter of faith 308. nota 23 Papists and the Iesuits liue as if there were no heauen ibi 24 The doctrine of Papists is such as whosoeuer holdeth it wholly cannot raigne with Christ 309 25 Antichrist of Rome hath inlarged hell more then all tyrants and heretikes ibid. 26 The cause why Christians resorted so much to Ierusalem after Christes death 310 27 Superstitious pilgrimages are contrary to the word and condemned by Gregory Nyssen and Bernard ibid. nota 28 The cause why the Iewes hate Christians is the Gospell not the spoiling of them of their priesthood and kingdome which was done by heathenish Tyrants ibid. nota 29 The Papists great friends to the Iewes allowing them toleration 311 30 Papists are not the ofspring of the Fathers 312 31 Lights were vsed by Christians only when they were forced to meete in the night and after without any ground of scripture custome brought them to be lighted at noone day 312. nota 32 The church of Rome was once poore when it had woodden Chalices and golden Priests But V●bane the Pope made all the ministring dishes of siluer 313. nota 33 Constantine quieted the troubles of the church of Rome and since his time as s●e hath increased in wealth so she hath decreased in pietie ibid. 34 Constantine was not baptised by Syluester Bishop of Rome who was dead long before his baptisme 314 35 Constantine vsed the crosse in his armes and banners but neuer worshipped it ibid. 36 Constantine had not the lowest place in the Councell of Nice but the chiefest ibid. 37 The Turke neuer lesse preuailed thē since Luthers time 315 38 The Pope and his dealings did much enlarge the Turks by diuiding the Empire ibid. 39 The Turks are greater enemies to the Greeke Church then to the Latine 316 40 Symon Magus denied all freewill vnto men which Protestants do not neither did Caluine ibid. nota 41 Protestants are farre from that error of the Nouatians touching the repentance of those who are fallen ibid. 42 They are farre different from the Manichees in the matter of Baptisme 317 43 The church of Rome for along time was more excellent then the rest and so accounted yet for all that it neuer had neither in that respect ought to haue dominion ouer the rest 318. nota 44 Augustine and the Councell of Carthage forbad that the Bishop of the chiefe sea should not be called Prince of Priests ibid. And to it the Bishop of Rome submitted himselfe for a time 319. nota 45 The Greeke Church is opposite to the Romane Church and hath her bishoply succession ibid. 46 The Papists haue not ouerthrowne the idols of the heathen but filled the world full of their idols 321 47 The Iesuites haue diuided Christ and haue no proprietie in the name of Iesus ibid. nota 48 Luther preached the true Christ the papists neither haue him nor preach him 322 49 Britanie receiued t●e faith many ages before August the Monke came who brought more euil then good with him ibid. The end of the Contents TO THE MOST LEARNED VNIVERSITIE MEN FLORISHING BOTH AT OXFORD AND Cambridge Edmond Campian sendeth greeting WHen I returned most worthy men into this Iland a yeere agoe vpon commandement of my superiours according to the order of that Religion which I professe I found stormes farre more dangerous on the English coasts than those were which I had lately escaped on the Brittaine Ocean But when I had gone further into England I sawe nothing more vsuall then vnusuall punishments nothing more certaine than vncertaine daungers Then I plucks vp my heart as well as I could calling to mind the goodnes of my cause and not forgetting the troubles of these times And least peraduenture I should be caught before that any man heard what I had to say forthwith I writ downe my determination why I came what I sought for what manner of warre and against whom I purposed to proclaime it The first draught of my writing I kept still about me that if I were apprehended it might be found with me A copie thereof I left in keeping with a friend of mine which vnawares trulie to me was shewed to many other men and by them coppied out The Aduersaries tooke the schedule being published in ill part most spitefully reprehending both all the rest as also this that I alone in this matter of Religion had made the challenge to all Although in very deed I alone would not haue entred the list if with licence of her Maiestie and safe conduct these disputations had been granted Hanmer and Charke haue made answere to my challenge what I pray you though it were long before To no purpose at all for they shall giue no answere honestly but one which I feare they will neuer giue to wit We accept of your answere The Queenes Maiestie hath giuen her word that you shall come and goe safe make haste hitherwarde In the meane while they are full of their exclamations Fie vpon thy societie out vpon thy seditions art thou not ashamed of thine arrogancie thou art a Traitor doubtles thou art a Traitor foolishly said of them Why do those men not the vnaduisedst of all the rest so lauishlie loose their labour and cost of pen inke and paper But there is of late a little booke very plaine set forth for these two men to peruse the former of which for his pleasure and recreation took my said paper in hand to confute the same the other more maliciously hudleth vp the whole matter which so farre forth as was expedient entreates both of our society and of these mens iniuries and of the charge which I haue vndertaken There remaineth only for me for as I perceiue our Bishops prouide scourges and not Schooles that I might render an account of my said fact euidently to shew and as it were with my finger to point out vnto you the chiefe Chapters and fountaines of the things that breed in me such confidence And withall to exhort you who especially aboue all others haue to do herein that you will looke vnto this charge with such carefull diligence as Christ the Church the Common-wealth and the saluation of your owne soules do require at your hands If I vpon the affiance of my wit learning art reading or memorie haue thus challenged the best learned of the

of euils were rather increased then taken away DVR Yea but he hath shened his contrary iudgment vvriting his Cledonius WHIT. Nothing lesse but only hee affirmeth that he vvould subscribe to the Apollinarian heretikes if they could proue that they vvere receiued of the vvest Councell vvhich hee knevv they could not Nazianzene Nazianz. Epist. 4● ad Procop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should so vniustly iudge and so iniuriously write of them For he saith that he had deliberated with himselfe and fully resolued to auoid Episcopall Conuocations because he had neuer seene a good issue of any Synode Which howsoeuer it hath bin true of many which by reason of the ambition and busie medling of some haue not taken away auncient controuersies but rather haue sowed the seed of new contentions yet many Councels haue been approued and commended by their most wished euent Whereas therefore you appeale to Councels we will follow you in many in their most weighty censures and decrees for in all neither do you your selues iudge it necessary But let vs now heare you discoursing concerning Councels A waighty question say you concerning lawfull cere●●●ies was cleared in a Councell of the Apostles and Fld●rs assembled together The children beleeued their Parents and the Sheepe their Sheph●ard commaunding in this forme of speech It bath pleased the holy Ghost and vs. Where you make mention of a Councell most excellent and aboue all exceptions in which nothing was done rashly peruersely and factiously as sometimes in other Councels it hath been accustomed but al things diuinely and by the authority of the holy Ghost himself and therfore if we did not beleeue this Councell we were vnworthy of the name either of children or of sheep This Councel resolued that important question concerning ceremonies and freed the neckes of Christians from that most grieuous yoke of Mosaicall rites whereby the greater cause of griefe is offered vs by you who haue imposed vpon the Church contrarie to the expresse commandement of this Councell another yoke much more intolerable then that of Moses For this is cleare and manifest that the ceremonies brought into the Church by you and imposed vpon the consciences of men are twice as many as those which in time past Moses by Gods expresse commaundement inioyned vnto the people of Israell August ad Ianuar. And this is that of which c DVR Angustine vvhen he vvrit this did not after your manner carpe at Ecclesiasticall ceremonies but shevveth that be vvould not haue them instituted at euery mans pleasure For in his first Epistle to Ianuariu● he thus vvriteth If the vvhole Church vse any of these it i● insolent madnes to dispute vvhether such a thing is to be done or no WHIT. pag. 296. Augustine condemneth the multitude of ceremonies in his time and vvould haue vs rest contented vvith those few ceremonies vvhich are commended vnto vs in the Scriptures Ad Ianuar. Epist 118. cap. 1. Epist. 119.19 His vvords vvhich you alleage I vvillinglie embrace for vve vse and esteeme those ceremonies vvhich all Churches haue receiued as necessary for order and comelinesse But of this kind yours are not neither can you vvrest those speeches concerning the ceremonies of the Church to approue your Traditions seeing the Church of Rome long since ceased to be the Church of Christ Augustine long agone complained namely that by the multitudes of ceremonies the state of Christians was become worse then the state of the Iewes themselues which if Augustine spake of the ceremonies of his time how much more would he haue thus complained had he seene the great multitudes which were afterwards added to them But if the Apostles and Elders according to the meaning iudgment of the holy Ghost did determine that those ceremonies which the Lord himselfe had ordeined were to be abolished how intolerable is your boldnes who contrary to the decree of this spirit and Councell haue obtruded vpon Christians your innumerable traditions and needles ceremonies Did the Lord therfore abolish his owne ceremonies that he might establish yours did he abroga●● a few that he might bring in a multitude did he ease vs of lighter that he might impose heauier Whereby it appeareth that the diuine institution of this Councel which as it was before all other in time so aboue all other in excellency is most wickedly by you violated And is it to be thought possible that you who haue demeaned your selues so impiously towards these Parents and Pastors will be more respectiue towards others Nay there is not any Councell which you haue not long ago trodden vnder feete so that euery one of you are infoulded in a thousand excōmunications And dare you Campian notwithstanding make mention of Councels which if they were in any force surely you should no more be tolerated in the Church then Publicans and Pagans There followeth this say you for the rooting out of heresie the foure general Councels of the auncient Fathers which were of such strength and authority that a thousand yeares since they were had in singular account euen as Gods word it selfe And we likewise doe freely confesse that the authority of those foure Councels was good and profitable Luthe de Concil Reade what learned Luther hath writ of those foure generall Councels and so also you may know our iudgement of them Notwithstanding there is no reason why we should assent vnto Gregorie Gregor lib. 1. Epist 24. who professeth that he doth imbrace and reuerence these foure Councels as the foure bookes of the holy Gospell For this were rather to violate the Gospell then to reuerence the Councels Although as I take it Gregories meaning was that what was decreed and concluded in these foure Councels out of Gods word against Arriu● Eu●●onius Macedonius Nostorius Eutyches and Diosc●ru● that he firmely embraced and would not suffer these decreet which are approued by the Euangelicall writings and in which this impious heresie is condemned to be reuoked and repealed no more then the Gospell it selfe neither can I imagine that it was Gregories purpose to affirme this of all these Councels that the Councell of Nice Constantin●ple Ephesus and Chalced●n were fully equall vnto the holy Gospell in authority and dignity And so we our selues do not doubt that those things which these Fathers haue determined against those heretikes before named concerning the consubstantiall subsistence of the Father and the Sonne of the diuinity of the holy Ghost of the one person of Christ in two natures are as true as the Gospel it selfe not because these Councels so iudged and concluded but because in the Gospell the selfe same doctrine of faith is deliuered Further you say That also i●●●r owne country by our Parliaments the same Councels retaine their auncient right It is true indeed that in these and all other things which they propound if they be consonant to the holy Scriptures they doe still retaine their auncient right and dignity But lest you should

Dioscorus as for diuer other faults so especially for excommunstating the Pope vvas depriued of Episcopall authority Act. 3. Besides they writ thus to Pope Leo. He extēdeth his madnes against him vnto whom the custody of the vineyard is committed by our Sauiour and against thee who labourest to vnite the body of the Church Againe they desire that their decrees should be confirmed of the same Pope And Paschasinus saith that the Pope of Rome vvhichus head of all the Churches depriued him because as Lucentius addeth hee presumed to call a Councell vvithout the authority of the Apostolike Sea WHIT. pag. 302. This councell is so far from confirming the Popes supremacy that it plainly ouerthroweth it for though Pope Leo with all earnestnes opposed against the honor and dignity of the Bishop of Constantinople yet he obtein●● of the Councell that degree of honor which he desired which he could not haue done if the Councell had acknovvledged the Popes supremacy Concerning Dioscorus he was depriued for many notable crimes as murther blasphemy against the Trinity burglary adultery and excommunicating the Pope and you make this last a speciall cause of his depriuation as though it were a more heinous crime then murther adultery and blasphemy Therein aduauncing your Pope as your manner is aboue the blessed Trinity The committing of the vineyard to Peter maketh nothing for your Pope who is not Peter nor any thing like him Proue that it was committed to the Pope and you say something The confirmation of the decrees was not a thing proper to the Pope but also appertained to the other Patriarckes and Metropolitanes yea to the Emperors Paschasinus and Lucentius accusing Dioscorus say not a word of the Popes supremacy although they were the Popes Legates And whereas he calleth Rome the head of all the Churches his meaning was that it was the first greatest and most famous Church Chalcedon that thereby you may proue that the chiefe honour is to be ascribed vnto the Bishop of the chiefe sea that is vnto Peter I graunt Campian that this sea in time past was had in the chiefe place of honour and I know very well that the chiefe dignitie was attributed to the Bishop of this sea the reason whereof you may easilie perceiue out of the selfe same Councell For this was not done by any commaundement of Christ that the Church of Rome should excell in dignitie all other Churches of the world but the Fathers testifie that the cause why that Citie was inuested with greater priuiledge than others was this because it was the chiefe seate of the Empire You may finde the words themselues in the same acte which you cite Act. 16. But if as you say the Church of Rome ought to haue the preheminence aboue all other Churches in the world in diuine authoritie what then ment the Chalcedonian Fathers to affirme that there were some prerogatiues graunted vnto that Church for this cause alone in that Rome was the head of the Empire and therefore they thought that the Bishop of that Citie which was the Empresse of the world was worthie of some more honour than others And this honour to speake of was onely this that the Bishop of Rome should haue the preheminence of place in Councels the prioritie of speech in deliuering his opinion and the precedence in rancke and place And thus neither doe we our selues now much enuie this honour to the Romane Bishop but that if so it please him he may enioy it so that he doe not because he hath the chiefe place imperiouslie tyranize ouer his brethren as he hath done for many ages and perswadeth himselfe that he may doe it lawfully But seeing it pleaseth you to obiect vnto vs the Coūcel of Chalcedon that you may challenge the chiefe honor as due to your Bishop of the chiefe Sea before I proceed further I would gladly you should resolue me in this question why the f DVR This was not the iudgement of the whole Coūcell but of certeine men Neither did the Constantinopolitanes require that their Sea should be of equall authority with the Sea of Rome but that it should haue the like soueraignty in Ecclesiasticall matters and obtain● the next place to it WHIT. pag. 306. This was the iudgment of the whole Councell except the Popes owne Legates Paschasinus Bonefacius and Lucentius who in vaine opposed for the decree runneth thus These things we all say these things please vs all And contrary to your assertion these Fathers decreed that the Bishop of Constantinople should be matched in equall priuiledge with the Bishop of Rome which equality of priuiledges cannot stand with the vnequality of authority Neither did prioritie of place proue that the Bishop of Rome had any priority of authoritie s●●ing this was only for orders sake otherwise by the same reason the Bishop of Constātinople should haue had the like authority ouer the Bishop of Alexandri● because he sate aboue him Fathers of this Councell made the Sea of Constantinople equall to the Sea of Rome for so they decree and diffinitiuely determine that seeing great priuiledges were graunted to the Church of Rome in respect of the Empire of the citie they thought it a matter of great equity that the new Rome that was now graced with the Empire and Senate should enioy the same priuiledges which old Rome had done And although the Bishop of Rome did most earnestly contend and labour that the Bishop of Constantinople might not be made his equall yet he could not by his best meanes effect his desire but that the decree of the Councell preuailed which had equalised the Bishop of Constantinople with the Bishop of Rome And therefore me thinkes you haue but ill defended the honor and dignity of your Bishop when you alleadge the decree of that Councell Moreouer the Councell of g DVR The filth Canon of the Councell of Constantinople ascribed greater honor to the Romane Sea then to any other WHIT. pag. 311. This honor was only of precedence and place and not of authority as plainly appeareth in the words of the Councell it self● Chap. ●8 and in that the like prerogatiue was graunted in the next place to the Bishop of Constantinople and therefore by the like reason he might ●rrog●●● authority ouer the whole Church Constantinople which you also cite Canon 5. decreed no other thing for the Romane Sea then that the Bishop of Constantinople should haue the prerogatiue of honor next to the Bishop of Rome And this we also confesse that in times past the Prouinces were so distributed that Rome had the chiefe Constantinople the next and so euery one in their owne order But what maketh that to this cause which we haue now in hand For this is not the honor which the Bishop of Rome challengeth vnto himselfe this not the height of power and maiestie which he so often arrogateth Ephes Conc. in Epist ad Nestor The Councell also of h DVR

but that he might vvith more liuely sense of his brethrens miserie humble himselfe to God as for John Baptists cōtinuall diet it vvas locusts and vvild hony nothing like your fasting It is meere dorage and superstation to call abstinence only from some delicate meates fasting though other as delicate be eaten as you doe no Prophets nor auncient Christians in the Church euer fasted thus frō flesh may at his pleasure glut himselfe with all maner of dainties Or who can suppose that the Fridayes fast is holier then the Wednesdayes fast but he must too much sauour of Iudaisme If S. Paul reproued the Galathians Gal. 4.10 because they did obserue dayes and y DVR This is an auncient cauill of heretiks long since ansevered by Ierome and Augustine that vve obserue not the same dayes that Ievves and Gentiles did WHIT. pag. 824. The Church in th●ir time did not bind mens consciences to the obseruation of daies as you doe and as did the Galathians iudging it necessarie for Christians to fast at your set times which if it had done yet the authoritie of men must not preuaile more than Scrip●ures moneths and times is it likely he would endure our Papists which erre more grossely and shamefully If he forewarned the Colossians that they would not be intangled with their superstition Colos 2.21 which thought that some certaine meates were not to be z DVR Saint Paul reprooueth there the practise of Ievvish ceremonies WHIT. pag. 8●6 True and all other like them which are mans ordinances and doctrines as he saith plamely verse 22. of which sort yours are else shew vs Scripture for them touched not to be tasted not to be handled would he allow the papisticall choice of meates If he determined long since 1. Tim. 4.2.3 that it was diuelish and a DVR You sight against vs vvith the Manichees vveapo●s vvhom Augustine a●svvered against Faust lib. 30. cap. 5. That true Christians abstaine from certaine meates and fruites more or lesse as they please and are able to tame the bodie and humble the soule against sinne not as though th●se creatures vvere vnc●●●e WHIT. pag. 817. Thus you make Saint Paul a Manichee but indeed he there condemneth them and all that forbid to cate meates vnder paine of damnation which you doe and that place of Augustine plainely sheweth how your fasts differ from the Christian fasts in his time first they were to tame and humble men yours doe not so secondly they thought no meates vncleane you say men are polluted by eating some forbidden thirdly they abstained from sith and fruites as from flesh in their fasts you doe not so fourthly they fasted as they thought good and could but you make generall lawes of fastings to binde men thereto hypocriticall to absteine from certaine meates if he were now liuing would he change his doctrine and command this abstinence to a Christian We truely for our parts do alwayes and very highly commend a true fast whether it be priuate or publike neither do we commend them only but also we vse them as this yeare last past may most plentifullie witnesse for vs during which publike fasts were most religiously obserued in very many places As for those fasts of Moses and Dauid Helias and Iohn Baptist and the Apostles wherein were they any whit like vnto yours for if fasting do consist in choyce of meates and in appointing set dayes as you resolutely iudge it doth informe me if you can that they either at any time b DVR The auncient obseruation of Lent of VVednesday and Fridates fast and of the Ember daies might haue informed you hereof WHIT. p. 828. 829. You play the Sophister here in graine for Moses Elias Dauid ●ohn Baptist and the Apostles nouerkept those fasts neither did they nor any of the auncient Fathers preferre fish before flesh in their● fastings as you doe DVR Aeriu● vvas counted an heretike vvho taught the same doctrine of fasting vvhich you do Epiphan haerel 75. WHIT. pag. 829. 830. The auncient Church disliked Euslathius his eagernes against Aerius in this point as witnesseth Socrates l. 2. c. 43. Sozomen l. 3. c. 13. Aerius might be an Arrian and so an heretike but of fasting he taught the same with Augustine Epist. 86. that there were no certaine times of fasting appointed by the Apostles Tertullian contra Psychico● witnesseth that in the auncient Christiā church mē vsed to fast volūtarily freely not by Canō or precept Epiphanius defēded Eustathius against the churches iudgmēt in this point touching Aerius preferred fish before flesh or vsed inioyned and yearely set fasts For Iohn Baptist vsed continually to fast in his manner and the others fasted as the times and present occasions required in which their fasts they absteined as well from fish as from flesh Therefore in one word to wipe away your imputation of Homonymie I denie that we vse any For in that that we require the spirituall fast we dislike not the externall 〈◊〉 Tim. 4.8 howsoeuer this outward fast be nothing profitable without the spirituall But this deceitfull argumentation if there were any such here is rather by inferring a weake consequēt then by Homonymie or equiuocation how beit what the truth is we haue sufficiently ciscussed You haste forward and ioyne vnto these a fourth manner of deceiptfull disputation Circulatio named Circulation which is when one after a few words to no purpose returneth againe to the same and beggeth the question I acknowledge it to be a grosse and vnsauorie kind of sophistry so to do but shew me an example of our so doing You propound one example namely about the true notes of the Church for heere you say we alwayes make circuits and rounds and vse that very same thing for an argument wherein the question lieth But how prooue you that forsooth because we say the notes of the Church be the word of God and the Sacraments And so we say truly for they who haue these haue a Church of Christ but they who altogether want these are vtterly without both the Church and Christ Let vs contend about these notes that it may be discerned whether you or we haue them Tell me in what Court shall we try this title before what Commissioner before what Iudge shall we commence our plea I suppose the word of God must be consulted with But you say you haue alreadie consulted with it and you now fauour our cause lesse then you did before But I say Campian we rest vpon the word of God and not on your iudgement Yea but say you prooue vnto me that this is the word of God nay it were more meete that you should proue it is not And I also require of you that you will do the same thing which you commaund me to do namely that you will proue your word and Sacraments to be the very same which Christ hath commended vnto his Church Wherefore this

witnesse with vs all coasts and quarters of the world wherein the ●●angelicall trumpet hath beene sounded euer since Christs natiuity Was this thinke you an easie matter to shut the mouthes of idols and to translate the kingdome of God vnto the Gentiles Luther speaketh of Christ and we Catholicks speake also of Christ Is Christ then * He is diuided by you diuided 1. Cor. 1. no surely but either we preach a wrong Christ or else he How then shall we know who preacheth Christ aright I will tell thee Let him be true Christ and on their side by whose bringing in Dagons necks were broken 1. Reg. 5. That Christ which is on our side was well content to vse the seruice of men of our Church when hee expelled out of the harts of so many people such a number of Iupiters Mercuries Dianes Phebades and an horrible darke rabble and lamentable hellishnes wherewith many in former time were oppressed I haue not respit to fetch matter out of farre Countries Let vs then consider of such as either border vpon vs or else are familiar with vs at home All these that follow sucked into their breasts either no faith at all or the selfe same faith vndoubtedly which we professe that is the Catholick faith namely the Irish men from S. Patrick the Scots from Palladius and the English men from S. Austen who were all consecrated Bishops at Rome sent from Rome and alwaies vsed great reuerence towards Rome Cumulus testium The matter is manifest I run forward witnesses hereof are all Vniuersities witnesses all written lawes witnesses are the common manners of all people euery where in their owne countries witnesses are the fashions of chusing Emperours and the solemne ceremonies vsed in their Coronation witnesse are the auncient rites exercised in the annointing of Kings witnesses are the orders practised in dubbing of Knights and their very * Cloakes cloakes Also witnesses 〈◊〉 the Church windowes Church windowes gates of Cities houses all manner of things great and small are wonderfull testimonies witnesses are the peeces of money witnesses are the gates houses of euery Citie witnesses are the worthie workes and vertuous liues of our au●●●st●rs finally witnesses are all māner of things both great small all kind of orders that neuer any other religiō but our catholick religion that euer took any deep roote vpon the face of the earth When I saw my selfe guarded with all these helps and felt my selfe comforted with the consideration thereof I thought it a point of insolent folly to forsake the great companie of all these good Christians and to ioyne fellowship with the veriest ra●●hels that liue therefore I confesse that I was greatly animated and vrged vnto this scholasticall combate wherein vnlesse the saints be driuen out of heauen and proud Lucifer recouer heauen againe I cannot take the faile Wherfore I trust M. Chark who hath conceiued so euill opiuiō of me heretofore will yet now shew me a more fauorable countenance in that I had rather commit in trust this sinfull soule of mine which Christ hath so dearely bought to a safe and certaine way and vnto the Kings high way then hang it vpon the rocks and bushes of Caluines diuellish doctrine The Conclusion HEere haue you most flourishing men of both the Vniuersities this my slender gift composed at vacant times as I trauelled I minded herein both to acquit my selfe before you of arrogancie and to answere your expectatiō why I had so great a trust in this cause and in the meane while to giue you a taste of some reasons to find you eccupied vntil you may be inuited to take my part in the Schooles and to forsake the aduersaries If you iudge it to be right and reason if you thinke it a safe thing for you if you thinke it to be an honest point that * It is as ment that Luther and Caluin should be so accounted of as the Pope Luther and Caluine should be taken for the true Canon of Scripture for the true meaning of the holie ghost for the rule of the Church for a Schoolemaster ouer all Councels and Fathers and lastly for a God and therefore to be beleeued before all witnesses and ag●● There is no cause then at all why I should conceiue any good hope of your indifferēcie either in perusing of these my ten reasons or else in giuing eare vnto me if I might be allowed to dispute But if you be such men as I haue alwaies perswaded my selfe that you were I means wise Philosophers very circumspect and embracers of truth simplicitie and modestie enemies to rashnes fables and sophistical cauilling then I doubt not but you which now spie a little light at a narrow chinek will quicklie see the day light in an open place freely and franckly I will let you vnderstand of that which the loue I beare you the danger you stand in and the weightinesse of the cause requireth It is well knowne to the diuell that you shall see the truth of this cause if euer you begin to cast vp your eyes For what a senselesse part were it to preferre such as Hanmer and Charke before the antiquitie of all Christendome * As though Poperie had no baites by which it intangleth the professors of it But there be certaine pleasant baits in Luthers doctrine wherewith he inlargeth his kingdome with which baites he being first caught himselfe hath intangled as many of your coat as bite at the same baits For what are these baits forsooth gold vaineglory delicate fare and Venus games Despise them for what are they else but the very off-scumme of the earth a loude blast of wind delicate wormes meate and faire dunghils I say regard them not for Christ is rich who will not faile but finde you all things necessary Christ is a King and will adorne you Christ is well stored with daintie fare and will satisfie your appetites Christ is most beautifull and will plentifully bestow vpon you great store of all felicities adioyne your selues as souldiers vnto this Captaine that so gallantly goeth on warfare that like most learned men indeed and of most valure with him at the last day you may triumph for the victorie which you haue obtained Fare you well From the large Citie of the wide word WILLIAM WHITAKERS The answere to the tenth Reason which is all manner of Witnesses CAmpian you are now low drawn and doe plainely bewray your want and desperate beggerie Hitherto haue you found no place of sure footing and therefore now you haue resolued to wander and runne thorough whatsoeuer is in the world So one while you flie alost into heauen by and by you slippe downe to hell after you visit the Iewes Pagans Turkes Heretikes Lands Seas Apostolike Nations and Countries farre remote searching diligently for any monument of your superstition I am sorrie and ashamed on your behalfe whom I see painefully busied about meere trifles For what

pray God the Father of Iesus Christ that he would open the eyes of your mind and direct you in his waies least you cast away that silly soule so deerely bought which you desire to saue Therefore leaue off to resist the truth and wittingly to ●ick against the prick you cannot by force stop the waues of the sea you cannot darken the beames of the sunne nor restraine the arme of God Falshood driuen back shall giue place and truth at the length resist while you will shall haue the victorie The Conclusion vnto the Vniuersitie men CAmpian most worthy men would present this gift of his vnto you which of what worth it is you can best iudge I will not go about to turne or allenate your affections from him whom I know more firmely resolued then that any such slender reasons can any whit moue you He may I graunt make some shew and get some applause from the vnlearned multitude but that he should be able to beguile you or cast a mist before such and so great iudgements if I should suspect it I should be too in●●tio●s to the Vniuersities Therefore I a● well content that Campian haue such place is your conceipts and affections as he can procure and referre the censure of the matter most willingly vnto you This worke he composed at vacant times us he trauelled if we may beleeue him of his word He would not seeme to write any thing purposely and ●●●rately wherein he both apparantly distrust his cause and bewraies the vanitie of his disposition For whereas before he had prepared it with great deliberation and brought it into England from Rome he would seeme to vs to haue penned it on a suddaine at idle times in his trauaile which plainely shewes the badnes of his cause and argues more then ordinarie arrogancie But this is ordinarie with our Papists to pretend all their writings are done of a suddaine and ex tempore hoping thereby to be easily excused in their errors besides they will hereby make vs beleeue that when they write more deliberately and take greater paines then their writings shall be vnanswerable After Bishop Iewell that famous preacher of the truth had challenged all Papists and called them to the triall of antiquitie some yeares ago certaine bookes were published by men of great name Harding Rastall Dorman but obserue their notable policie When they had been full three yeares in preparing their answere and at length had finished somewhat fearing they should be but lightly respected by the learned and circumspect reader they dissembled their intent alleaging that they were written in hast not with purpose of publishing them but only to satisfie the particular request of some priuate friends what could they haue fained more foolishly or affirmed more featefullie But Campian thought good to follow their politique example affirming this worke of his was made by the way 〈…〉 houres when he at great leisure had prepared is beyond the seas And yet the matter of the booke the manner of his stile and his whole gift as he calleth it is such as I easily beleeue it was rather done in great hast then by mature deliberation For what 〈◊〉 these his ●en reasons but a little summe of slanders laid and drawne together out of the bookes and lectures of Lindane Sanders Canisius Melchior Canus Bellarmine in composing whereof Campian might easily make hast especially seeing his greatest care was not how true but how slanderous all things were that he should set downe For I doubt not but you that are the learned of the Vniuersities perceiue by this time that those things written in this booke by Campian are such as for the matter are most vntrue for the stile spitefull and malitious I testifie before God and I call heauen earth and whatsoeuer creatures in the world to witnes that either there is no truth or those things thus by Campian propounded are most false View it well search it and know it altogether Campian is an aduersary and deceiptfull trust him not he is deceiued himselfe and laboureth to deceiue you By him none can be deceiued but such as willingly will be intangled with error Al things he hath are common only his audaciousnes in affirming and faining any thing it is strange and incredible If it were fit that he should be respected more then Luther then Caluine then Christ himselfe the teacher of truth then he had some cause to hope but seeing this is vnmeete and vnreasonable he can preuaile nothing at all with you by his reasons Night remaines till the day be light but the Sunne rising darknes is dispelled and the truth appearing falshood vanisheth God the father of lights the only teacher of heauenly wisedome vouchsafe vs his spirit that ignorance and deceiue●●●● error being 〈◊〉 we may harken to the voice of that g●●●● Shepheard auoid the inti●●ments and b●●tes of Antich●●●● and may know God the Father in Christ Iesus to whom with the holy Spirit bee all praise and glory as●●●ed for euer FINIS Errata Pag. 29. li●●●1 put in called p. 42. in the note l. ● read●●●cite p. 43. l. 1. r. M●lito p. 43. not● l. 36. r. them p. 53. the not● should be referred to pag. 54. p. 70. l. 1. r. Macari●s p ●3 l. 41. r. 275. p. 83. nota l. 18. r. 294. p. 100. l. 11. r. the. ibid. l. 23. r. reserued p. 104. l. 17. r. words ibid. l. 37. r. the. p. 1●● l. 17. ●● Maslouius p. 137. l. 5. r. principle p. 148. no●● l. ● 1 hold p. 15● nota l. 2● r. d●● p. 161. l. 2. the superiori ● should be in p. 260. at forbiddeth p. 1●6 l. 32. r. Orosius p. 168. l. 20. r. Pope p. 17● l. 10. r. as though p. 176. l. 29. r. when p. 186. l 21. r. lucre p. 18● l. 13. r. ●●cking p 235. l. 25. put in of hell p. 243. l. 10 r. medling p. 253. l. 2● ●●e superior ● should be in l. 17. a● belee●● p. 260 l. 〈…〉 in where are they now p. ●61 l. 23. r. fast p. 266. l. 17 〈…〉 p. 290. nota l. 13. r. your p. 292. l. 10. r. Siluister p. 298. l. 17. r. world p. 305. l. 1. r. 1● p. 310. nota l. 9. r. Pauli ibi l. 14. r. ●7●