that these controversies about Scripture are not decidable by Scripture and have shewed that your deduction from it that therefore they are to be determin'd by the authority of some present Church is irrationall and inconsequent I might well forbeare to tire my selfe with an exact and punctuall examination of your premises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wether they be true or false is to the Question disputed wholly impertinent Yet because you shall not complaine of tergiverâ—ation I will runne over them and let nothing that is materiall and considerable passe without some stricture or animadversion 30 You pretend that M. Hooker acknowledgeth that That whereon we must rest our assurance that the Scripture is Gods word is the Church and for this acknowledgement you referre us to l. 3. Sect. 8. Let the Reader consult the place and he shall finde that he and M. Hooker have been much abused both by you here and by M. Breerly and others before you and that M. Hooker hath not one syllable to your pretended purpose but very much directly to the contrary There he tells us indeed that ordinarily the first introduction and probable motive to the belief of the verity is the Authority of the Church but that it is the last Foundation whereon our belief hereof is rationally grounded that in the same place he plainly denies His words are Scripture teacheth us that saving Truth which God hath discovered unto the world by Revelation and it presumeth us taught otherwise that it selfe is divine and sacred The Question then being by what meanes we are taught this some answere that to learne it we have no other way then tradition As namely that so we believe because we from our Predecessors and they from theirs have so received But is this enough That which all mens experience teacheth them may not in any wise be denied and by experience we all know that the first outward motive leading men to esteeme of the Scripture is the Authority of Gods Church For when we know the whole Church of God hath that opinion of the Scripture we judge it at the first an impudent thing for any man bred and brought up in the Church to be of a contrary minde without cause Afterwards the more we bestow our labour upon reading or hearing the mysteries thereof the more we find that the thing it self doth answer our received opinion concerning it so that the former inducement prevailing somewhat with us before doth now much more prevaile when the very thing hath ministred farther reason If Infidels or Atheists chance at any time to call it in question this giveth us occasion to sift what reason there is whereby the testimony of the Church concerning Scripture and our own perswasion which Scripture it selfe hath setled may be proved a truth infallible In which case the ancient Fathers being often constrained to shew what warrant they had so much to rely upon the Scriptures endeavoured still to maintaine the Authority of the bookes of God by arguments such as the unbelievers themselves must needs think reasonable if they judge thereof as they should Neither is it a thing impossible or greatly hard even by such kinde of proofes so to manifest and cleare that point that no man living shall be able to deny it without denying some apparent principle such as all men acknowledge to be true By this time I hope the reader sees sufficient proofe of what I said in my Reply to your Preface that M. Breerelies great ostentation of exactnesse is no very certain argument of his fidelity 31 But seeing the beliefe of the Scripture is a necessary thing and cannot be prov'd by Scripture how can the Church of England teach as she doth Art 6. That all things necessary are contain'd in Scripture 32 I have answered this already And here again I say That all but cavillers will easily understand the meaning of the Article to be That all the Divine verities which Christ revealed to his Apostles and the Apostles taught the Churches are contained in Scripture That is all the materiall objects of our faith whereof the Scripture is none but only the meanes of conveying them unto us which we believe not finally and for it selfe but for the matter contained in it So that if men did believe the doctrine contained in Scripture it should no way hinder their salvation not to know whether there were any Scripture or no. Those barbarous nations Irenaeus speaks of were in this case and yet no doubt but they might be saved The end that God aimes at is the beliefe of the Gospell the covenant between God and man the Scripture he hath provided as a meanes for this end and this also we are to believe but not as the last object of our faith but as the instrument of it When therefore we subscribe to the 6. Art you must understand that by Articles of Faith they mean the finall and ultimate objects of it and not the meanes and instrumentall objects and then there will be no repugnance between what they say and that which Hooker and D. Covell and D. Whitaker and Luther here say 33 But Protestants agree not in assigning the Canon of holy Scripture Luther and Illyricus reject the Epistle of S. Iames. Kemnitius and other Luth. the second of Peter the second and third of Iohn The Epist. to the Heb. the Epist. of Iames of Iude and the Apocalyps Therefore without the Authority of the Church no certainty can be had what Scripture is Canonicall 34 So also the Ancient Fathers and not only Fathers but whole Churches differed about the certainty of the authority of the very same bookes and by their difference shewed they knew no necessity of conforming themselves herein to the judgement of your or any Church For had they done so they must have agreed all with that Church and consequently among themselves Now I pray tell me plainly Had they sufficient certainty what Scripture was Canonicall or had they not If they had not it seemes there is no such great harme or danger in not having such a certainty whether some books be Canonicall or no as you require If they had why may not Protestants notwithstanding their differences have sufficient certainty hereof as well as the Ancient Fathers and Churches notwithstanding theirs 35 You proceed And whereas the Protestants of England in the 6. Art have these words In the name of the Holy Scripture we doe vnderstand those Bookes of whose authority was never any doubt in the Church you demaund what they meane by them Whether that by the Churches consent they are assured what Scriptures be Canonicall I Answer for them Yes they are so And whereas you inferre from hence This is to make the Church Iudge I haue told you already That of this Controversie we make the Church the Iudge but not the present Church much lesse the present Roman Church but the consent and testimony of the
rather to commend the vertue of an enemy then to flatter the vice and imbecility of a friend And so much for this matter 24 Again what if the names of Priests and Altars so frequent in the ancient Fathers though not in the now Popish sense be now resum'd and more commonly used in England then of late times they were that so the colourable argument of their conformity which is but nominall with the ancient Church and our inconformity which the Governors of the Church would not have so much as nominall may be taken away from them and the Church of England may be put in a state in this regard more justifiable against the Roman then formerly it was being hereby enabled to say to Papists whensoever these names are objected we also use the names of Priests and Altars and yet believe neither the corporall Presence nor any Proper and propitiatory Sacrifice 25 What if Protestants be now put in mind that for exposition of Scripture they are bound by a Canon to follow the ancient Fathers which whosoever doth with syncerity it is utterly impossible he should be a Papist And it is most falsely said by you that you know that to some Protestants I cleerly demonstrated or ever so much as undertook or went about to demonstrate the contrary What if the Centurists be censur'd somewhat roundly by a Protestant Divine for affrming that the keeping of the Lords day was a thing indifferent for two hundred yeares Is there in all this or any part of it any kind of proofe of this scandalous calumny Certainly if you can make no better arguments then these and have so little judgement as to think these any you have great reason to decline conferences and Signior Con to prohibite you from writing books any more 26 As for the points of Doctrine wherein you pretend that these Divines begin of late to falter and to comply with the Church of Rome upon a due examination of particulars it will presently appear First that part of them alwaies have been and now are held constantly one way by them as the Authority of the Church in determining Controversies of faith though not the infallibility of it That there is Inherent Iustice though so imperfect that it cannot justify That there are Traditions though none necessary That charity is to be preferr'd before knowledge That good Works are not properly meritorious And lastly that faith alone justifies though that faith justifies not which is alone And secondly for the remainder that they every one of them have been anciently without breach of charity disputed among Protestants such for example were the Questions about the Popes being the Antichrist The lawfulnesse of some kind of prayers for the dead the Estate of the Fathers souls before Christs ascention Freewill Predestination Vniversall grace The Possibility of keeping Gods commandements The use of Pictures in the Church Wherein that there hath been anciently diversity of opinion amongst Protestants it is justifyed to my hand by a witnesse with you beyond exception even your great friend M. Brerely whose care exactnesse and fidelity you say in your Preface is so extraordinary great Consult him therefore Tract 3. Sect. 7. of his Apology And in the 9. 10. 11. 14. 24. 26. 27. 37. Subdivisions of that Section you shall see as in a mirror your selfe prov'd an egregious calumniator for charging Protestants with innovation and inclining to Popery under pretence forsooth that their Doctrine beginnes of late to be altered in these points Whereas M. Brerely will informe you they have been anciently and even from the begining of the Reformation controverted amongst them though perhaps the stream and current of their Doctors runne one way and only some brooke or rivulet of them the other 27 And thus my Friends I suppose are cleerely vindicated from your scandalls and calumnies It remaines now that in the last place I bring my selfe fairely off from your foule aspersions that so my person may not be as indeed howsoever it should not be any disadvantage or disparagement to the cause nor any scandall to weake Christians 28 Your injuries then to me no way deserved by me but by differing in opinion from you wherein yet you surely differ from me as much as I from you are especially three For first upon heereâ—ay refusing to give me oportunity of begetting in you a better understanding of me you charge me with a great number of false and impious doctrines which I will not name in particular because I will not assist you so farre in the spreading of my own undeserved defamation but whosoever teaches or holds them let him be Anathema The summe of them all cast up by your selfe in your first chap. is this Nothing ought or can be certainly believed farther then it may be proved by evidence of Naturall reason where I conceive Naturall reason is oppos'd to supernaturall Revelation and whosoever holds so let him be Anathema And moreover to clear my selfe once for all from all imputations of this nature which charge me injuriously with deniall of Supernaturall Verities I professe syncerely that I believe all those Books of Scripture which the Church of England accounts Canonicall to be the Infallible word of God I believe all things evidently contained in them all things evidently or even probably deducible from them I acknowledge all that to be Heresy which by the Act of Parliament primo of Q. ELIZ. is declar'd to be so only to be so And though in such points which may he held diversly of divers men salvâ Fidei compage I would not take any mans liberty from him and humbly beseech all men that they would not take mine from me Yet thus much I can say which I hope will satisfy any man of reason that whatsoever hath been held necessary to salvation either by the Catholique Church of all ages or by the consent of Fathers measur'd by Vincentius Lyrinensis his rule or is held necessary either by the Catholique Church of this age or by the consent of Protestants or even by the Church of England that against the Socinians and all others whatsoever I doe verily believe and embrace 29 Another great and manifest injury you have done me in charging me to have forsaken your Religion because it condus'd not to my temporall ends and suted not with my desires and designes Which certainly is a horrible crime whereof if you could convince me by just and strong presumptions I should then acknowledge my selfe to deserve that opinion which you would faine induce your credents unto that I chang'd not your Religion for any other but for none at all But of this great fault my conscience acquits me and God who only knowes the hearts of all men knowes that I am innocent Neither doubt I but all they who know me and amongst them many Persons of place and quality will say they have reason in this matter to be my compurgators And for you though you are very
affirmative in your accusation yet you neither doe nor can produce any proof or presumption for it but forgeting your selfe as it is Gods will oftimes that slanderers should doe have let fall some passages which being well weighed will make considering men apt to believe that you did not believe your selfe For how is it possible you should believe that I deserted your Religion for ends against the light of my conscience out of a desire of preferment and yet out of scruple of conscience should refuse which also you impute to me to subscribe the 39 Articles that is refuse to enter at the only common dore which here in England leads to preferment Again how incredible is it that you should believe that I forsooke the profession of your Religion as not suting with my desires and designes which yet reconciles the enjoying of the pleasures and profits of sinne here with the hope of happinesse hereafter and proposes as great hope of great temporall advancements to the capable servants of it as any nay more then any Religion in the world and instead of this should choose Socinianisme a Doctrine which howsoever erroneous in explicating the mysteries of Religion and allowing greater liberty of opinion in speculative matters then any other Company of Christians doth or they should doe yet certainly which you I am sure will pretend and maintaine to explicate the Lawes of Christ with more rigor and lesse indulgence and condescendence to the desires of flesh and blood then your Doctrine doth And besides such a Doctrine by which no man in his right mind can hope for any honour or preferment either in this Church or State or any other All which cleerely demonstrates that this foule and false aspersion which you have cast upon mee proceeds from no other fountaine but a heart abounding with the gall and bitternesse of uncharitablenesse and even blinded with malice towards me or else from a perverse zeale to your superstition which secretly suggests this perswasion to you That for the Catholique cause nothing is unlawfull but that you may make use of such indirect and crooked arts as these to blast my reputation and to possesse mens minds with disaffection to my person least otherwise peradventure they might with some indifference hear reason from me God I hope which bringeth light out of darknesse will turne your counsells to foolishnesse and give all good men grace to perceive how weak and ruinous that Religion must be which needs supportance from such tricks and devices So I call them because they deserve no better name For what are all these Personall matters which hitherto you have spoke of to the businesse in hand If it could be prov'd that Cardinall Bellarmine was indeed a Iew or that Cardinall Perron was an Atheist yet I presume you would not accept of this for an answer to all their writings in defence of your Religion Let then my actions and intentions and opinions be what they will yet I hope truth is neverthelesse truth nor reason ever the lesse Reason because I speak it And therefore the Christian Reader knowing that his Salvation or damnation depends upon his impartiall and sincere judgment of these things will guard himself I hope from these impostures and regard not the person but the cause and the reasons of it not who speakes but what is spoken Which is all the favour I desire of him as knowing that I am desirous not to perswade him unlesse it be truth whereunto I perswade him 30 The third and laâ—t part of my Accusation was that I answer ouâ— of Principles which Protestants themselves will professe to detest which indeed were to the purpose if it could be justified But besides that it is confuted by my whole Book and made ridiculous by the Approbations premis'd unto it it is very easy for mee out of your own mouth and words to prove it a most injurious calumny For what one conclusion is there is the whole fabrick of my discourse that is not naturally deducible out of this one Principle That all things necessary to salvation are evidently contain'd in Scripture Or what one Conclusion almost of importance is there in your Book which is not by this one cleerly confutable Grant this and it will presently follow in opposition to your first Conclusion and the argument of your first Ch that amongst men of different opinions touching the obscure and controverted Questions of ReligioÌ„ such as may with probability be disputed on both Sides and such as are the disputes of Protestants Good men and lovers of truth of all Sides may bee sav'd because all necessary things being suppos'd evident concerning them with men so qualified there will be no difference There being no more certain signe that a Point is not evident then that honest and understanding and indifferent men and such as give themselves liberty of judgment after a mature consideration of the matter differ about it 31 Grant this and it will appear Secondly that the means whereby the revealed Truths of God are conveyed to our understanding and which are to determine all Controversies in Faith necessary to be determined may be for any thing you have said to the contrary not a Church but the Scripture which contradicts the Doctrine of your Second Chapter 32 Grant this and the distinction of points Fundamentall and not Fundamentall will appear very good and pertinent For those truths will be fundamentall which are evidently delivered in Scripture and commanded to be preach't to all men Those not fundamentall which are obscure And nothing will hinder but that the Catholique Church may erre in the latter kind of the said points because Truths not necessary to the Salvation cannot be necessary to the being of a Church and because it is not absolutely necessary that God should assist his Church any farther then to bring her to Salvation neither will there be any necessity at all of any infallible Guide either to consigne unwritten Traditions or to declare the obscurities of the faith Not for the former end because this Principle being granted true nothing unwritten can be necessary to be consign'd Nor for the latter because nothing that is obcsure can be necessary to be understood or not mistaken And so the discourse of your whole Third Chap will presently vanish 33 Fourthly for the Creed's containing the Fundamentals of simple belief though I see not how it may be deduc'd from this principle yet the granting of this plainly renders the whole dispute touching the Creed unnecessary For if all necessary things of all sorts whether of simple belief or practice be confess'd to bee cleerly contain'd in Scripture what imports it whether those of one sort bee contain'd in the Creed 34 Fiftly let this be granted and the immediate Corollary in opsition to your fift Ch will be and must be That not Protestants for rejecting but the Church of Rome for imposing upon the Faith of Christians Doctrines unwritten and unnecessary
Protestants which are dissembled by you and not put into the ballance Know then Sir that when I say The Religion of Protestants is in prudence to be preferr'd before yours as on the one side I doe not understand by your Religion the doctrine of Bellarmine or Baronius or any other privat man amongst you nor the Doctrine of the Sorbon or of the Iesuits or of the Dominicans or of any other particular Company among you but that wherein you all agree or professe to agree the Doctrine of the Councell of Trent so accordingly on the other side by the Religion of Protestants I doe not understand the Doctrine of Luther or Calvin or Melancthon nor the Confession of Augusta or Geneva nor the Catechisme of Heidelberg nor the Articles of the Church of England no nor the Harmony of Protestant Confessions but that wherin they all agree and which they all subscribe with a greater Harmony as a perfect rule of their Faith and Actions that is The BIBLE The BIBLE I say The BIBLE only is the Religion of Protestants Whatsoever else they believe besides it and the plain irrefragable indubitable consequences of it well may they hold it as a matter of Opinion but as matter of Faith and Religion neither can they with coherence to their own grounds believe it themselves nor require the beliefe of it of others without most high and most Schismaticall presumption I for my part after a long and as I verily believe hope impartiall search of the true way to eternall happinesse doe professe plainly that I cannot find any rest for the sole of my foot but upon this Rock only I see plainly and with mine own eyes that there are Popes against Popes Councells against Councells some Fathers against others the same Fathers against themselves a Consent of Fathers of one age against a Consent of Fathers of another age the Church of one age against the Church of another age Traditive interpretations of Scripture are pretended but there are few or none to be found No Tradition but only of Scripture can derive it selfe from the fountain but may be plainly prov'd either to have been brought in in such an age after Christ or that in such an age it was not in In a word there is no sufficient certainty but of Scripture only for any considering man to build upon This therefore and this only I have reason to believe This I will professe according to this I will live and for this if there be occasion I will not only willingly but even gladly loose my life though I should be sorry that Christians should take it from me Propose me any thing out of this book and require whether I believe it or no and seeme it never so incomprehensible to humane reason I will subscribe it with hand and heart as knowing no demonstration can be stronger then this God hath said so therefore it is true In other things I will take no mans liberty of judgement from him neither shall any man take mine from me I will think no man the worse man nor the worse Christian I will love no man the lesse for differing in opinion from me And what measure I meat to others I expect from them again I am fully assured that God does not and therefore that men ought not to require any more of any man then this To believe the Scripture to be Gods word to endeavour to find the true sense of it and to live according to it 57 This is the Religion which I have chosen after a long deliberation and I am verily perswaded that I have chosen wisely much more wisely thē if I had guided my selfe according to your Churches authority For the Scripture being all true I am secur'd by believing nothing else that I shall believe no falshood as matter of Faith And if I mistake the sense of Scripture and so fall into error yet am I secure from any danger thereby if but your grounds be true because endeavouring to finde the true sense of Scripture I cannot but hold my error without pertinacy and be ready to forsake it when a more true and a more probable sense shall appear unto mee And then all necessary truth being as I have prov'd plainly set down in Scripture I am certain by believing Scripture to believe all necessary Truth And he that does so if his life be answerable to his faith how is it possible he should faile of Salvation 58 Besides whatsoever may be pretended to gain to your Church the credit of a Guide all that much more may be said for the Scripture Hath your Church been ancient The Scripture is more ancient Is your Church a meanes to keep men at vnity So is the Scripture to keep those that believe it and wil obey it in unity of belief in matters necessary or very profitable and in unity of Charity in points unnecessary Is your Church universall for time or place Certainly the Scripture is more universall For all the Christians in the world those I mean that in truth deserve this name doe now and alwaies have believed the Scripture to be the word of God whereas only you say that you only are the Church of God all Christians besides you deny it 59 Thirdly following the Scripture I follow that whereby you prove your Churches infallibility whereof were it not for Scripture what pretence could you have or what notion could we have and by so doing tacitely confesse that your selves are surer of the truth of the Scripture then of your Churches authority For we must be surer of the proofe then of the thing proved otherwise it is no proofe 60 Fourthly following the Scripture I follow that which must be true if your Church be true for your Church gives attestation to it Whereas if I follow your Church I must follow that which though Scripture be true may be false nay which if Scripture be true must be false because the Scripture testifies against it 61 Fiftly to follow the Scripture I have Gods expresse warrant and command and no colour of any prohibition But to believe your Church infallible I have no cōmand at all much lesse an expresse cōmand Nay I have reason to fear that I am prohibited to doe so in these words call no man Master on earth They fell by infidelity Thou standest by faith Bee not high minded but feare The spirit of truth The world cannot receive 62 Following your Church I must hold many things not only above reason but against it if any thing be against it whereas following the Scripture I shall believe many mysteries but no impossibilities many things above reason but nothing against it many things which had they not been reveal'd reason could never have discover'd but nothing which by true reason may be confuted many things which reason cannot comprehend how they can be but nothing which reason can comprehend that it cannot be Nay I shall believe nothing which reason will not
p. 122. Ninthly a very great part of his Chapter touching the dissensions of the Roman Church which he shewes against the pretences of Charity Mistaken to bee no lesse then ours for the importance of the matter and the pursuite of them to bee exceedingly uncharitable S. 6. p. 188. 189. 190. 191. 193. 194. 195. 196. 197. Tenthly his clear refutation and just reprehension of the Doctrine of implicite Faith as it is deliver'd by the Doctors of your Church which he proves very consonant to the Doctrine of Heretiques and Infidels but evidently repugnant to the word of God Ibid. p. 201. 202. 203. 204. 205. Lastly his discourse wherein hee shewes that it is unlawfull for the Church of after Ages to adde any thing to the Faith of the Apostles And many of his Arguments whereby hee proves that in the judgment of the Ancient Church the Apostles Creed was esteem'd a sufficient summary of the necessary Points of simple belief and a great number of great authorities to justifie the Doctrine of the Church of England touching the Canon of Scripture especially the Old Testament S. 7. p. 221 223. 228. 229. All these parts of Doctor Potter's book for reasons best known to your self you have dealt with as the Priest and Levite in the Gospell did with the wounded Samaritan that is only look't upon them and pass'd by But now at least when you are admonish't of it that my Reply to your second part if you desire it may be perfect I would entreat you to take them into your consideration and to make some shew of saying something to them least otherwise the world should interpret your obstinate silence a plaine confession that you can say nothing FINIS GOod reader through the Authors necessary absence for some weekes while this Book was printing and by reason of an uncorrected Copy sent to the Presse some errors have escap'd notwithstanding the Printers sollicitous and extraordinary care and the Correctors most assiduous diligence which I would intreat thee to correct according to this following direction Pag. Lin. Err. Corr. 6. 1. To the first and second Adde § 21. Vlt. To the ninth to the ninteenth To the ninteenth To the ninth 64. 21. Principall prudentiall 67. 29. Canoniz'd discanoniz'd 73. In marg posuit potuit 108. 21. ouâ— one 134. 9. In for 136. 9. some some thing 146. 6. a truth truths 150. 19. she there 157. 13. vowed avowed 158. Peâ—â—lt best least 168. 11 causa pro non causâ— non causa pro causa 176. 3. Atheists Antithâ—sis ib. 11. dele with  180. Antepen government communion 193. 19. that the. 198. 33. continue the immortall the 218. 44. profession pâ—â—fection 220. Post 53. scribd Ad § 19. Iâ— 11. Faire Faâ—ce Ib. 33. instruct mistrust 221. 38. which is which is the Church 225. 27. nay now 293. 43. so farre from farre from so 351. 11. exception exposition 361. Vlt. Canons Canon 372. 17. Foundation Fundation of 393. 32. dele whether  402 44. of themselves in the issue Survey of Religion Init. a See this acknowledg'd by Bellar de Script Ecclesâ—in Philastriâ— by Petavius Animad in Epiph de inscrip operis By S. Austin Lib. de Haeres Haer. 80 A generall consideration of D. Potters Answere Concerning my Reply Rules to be observed if D. Potter intend a Rejoynder a Mat. 5. 19. * I mean the Divines of Doway whose profession we have in your Belgick Expurgatorius p. 12. in censura Bertrami in these words Seeing in other ancient Catholiques we tolerate extenuate excuse very many errors and devising some shift often deny theÌ„ and put upon them a convenient sense when they are objected to us in disputations and conflicts with our adversaries we see no reason why Bertram may not deserve the same equity In the place above quoted This great diversity of opinions among you touching this matter if any maÌ„ doubt of it let him read Franciscus Picus Mirandula in l. Theorem in Exposit. Theor quarti and T h. Waldensis Tom. 3. De Sacramentalibus doct 3. fol. 5. andhee shall bee fully satisfied that I haue done you no injury Quiâ— tulerit Gracchum c. a Pag. 11. b Ibid. c Pag. 4. Edit 1. d Pag. 20. e Pag. 81. g Sleidan l. 6. fol. 84. h See pag. 39. i Art 28. k Art 31. l S. Greg. Hom. 7. in Ezec. a Pag. 131. b In his first book of Eccles Policy Sect. 1 â— p. 68. c Ibid. lib. 2. Sect. 4. p. 102. d l. 3. Sect. 8. pag. 1. 146. et alibi e Advers Stapl. l. 2. c. 6. Pag. 270. Pag. 357. f Adversus Stapl. l. 2. c. 4. pag. 300. g lib. de cap. Babyl tom 2. Wittemb f. 88. h In his answer to a couÌ„terfeit Catholique pag. 5. i Epist. cont Anabap. ad duos Parochos tom 2. Germ. Wittemb k Praefat. in epist. lac in edit Ieâ—ensi l In Euchirid pag. 63. m In examin Conc. Trid. part 1. pag. 55. n Ibid. o Apud Euseb l. 4. hist. c. 26. p In Synop. q ln carm de genuinis Scripturis r lib. de servo arbitrio cont Etas tom 2. Witt. fol. 471. s In latinis sermonibus convivialibus Francof in 8. impr Anno 1571. t In Germanicis colloq Lutheri ab Aurifabro editis Francosurt tit de libris veteris novi Test. fol. 379. u Ib. tit de Patriarchis Prophet fol. 282. w Tit. de lib. Veâ— Nov. Test. x Fol. 380. y Pag. 141. z Heb. v. 1 a Pag. 141 b Cont. Adimantn c. 17. c l. 2. haeretic fab d lib. 6. cap. 10. e lib. 6. cap. 11. f Dist. Can. Sancta Româ—na h In his defence art 4. Pag. 31. i Pag. 234. k In Synopsi l Can. 47. m Cont. â—p Fundam c. 5. n Tom. 1. fol. 135. o Instit. c. 6. §. 11. p Instit c. 7. §. 12. q lib. de sancta Scriptura p. 52. r Tast. 1. Sect. 10. subd 4 joyned with tract 2. cap. 2. Sect. 10. subd 2. s Lib. cont Zwingl deverit corp Christiin Euchar t In his answere unto M. Iohn Burges pag. 94. u Ibid. w In his Preface to his Bookes of Ecclesiastâ—call Pollicy Sect. 6. 26. x In his treatise of the Church In his Epistle dedicatory to the L. Archbishop y Cont. ep Fund cap. 5. z Lib. de util â—â—e cap. 14. a Tâ—m â— Wittemberg fol. 375. b In lib. de principiis Christian. dogm lib 6â— 13. c De Sacra Scriptura pag. 529. d In his true differâ—nce part 2. e Tract 2. cap 1. Sect. 1. f Lib. 32. cont Faust. g Pag. 247 h De test anim cap. 5. Pag. 24. k Heb. 13. l Cant. 2. m 1. Cor. 10. Ephes. 4. n Mat. 12. o Ioan. c. 10. p Lib. 5. c. 4. q In his defence of M. Hookers books art 4. p. â—1 r De unit Eccles c. 22. * Some answer so but he doth not a The first outward motive not the last