for as much as it is but an assembly of men whereof all are not governed with the Spirit and Word of God may erre and sometime hath erred even in things pertayning to God And therefore it holdeth not with the Church of Rome that the Church much lesse the Pope in a Councell is the infallible expositor of Scriptures which none may vpon any ground whatsoever gainesay Thirdly wee differ concerning the perfection of the Scriptures The Councell of Trent in the same Session supposing the Scriptures not to containe perfectly all things necessary to salvation enjoynes the world to embrace with like respect as wee doe the Scriptures traditiones sine scripto tum ad fidem tum ad mores pertinentes vnwritten traditions pertayning as well to faith as to manners Our Articles in the 6 Art saith that the holy Scripture contayneth all things necessary to salvation so that whatsoever is not read therein nor may bee proved thereby is not to bee required of any man that it should bee believed as an article of faith or bee thought requisite or necessary to salvation well then whereas it is required that every rule should be knowne first what it is otherwise it cannot without much vncertainty direct secondly how it is to be vnderstood otherwise wee cannot vse it thirdly that it be perfect and sufficient otherwise it will not serue the turne why then see that wee and the Church of Rome differ in the rule it selfe in the interpretation of it and in the perfection of it now they which are so diverse in describing the principles and very rule of their faith I much marvaile if they agree in the substance of it But let vs come now to the thing delivered in the Word it is necessary for every Christian which would be restored to the glorious liberty of the sonnes of God to haue a two-fold knowledge the one in what miserable an estate he is in the other how and by what meanes he may be freed from this misery if I know not my disease I shall not seeke to the physitian for reliefe and if I know not how to vse and apply my physicke I am yet in the same case of despaire To omit lesser differēces let vs see whether in those pointes which are necessary to the knowledge of these things the Church of Rome and we doe so farre differ as that a moderate spirit may not reconcile vs and make vs one To begin with our state and misery The Councell of Trent doth sundry wayes lessen our miserable state condition first by curtelling originall sin making concupiscence no part of it the words in the 5 Session are these hanc concupiscentiam quam aliquando Apostolus peccatum appellat sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse peccatum appellari c this concupiscence which sometimes the Apostle calls sinne the holy Councell doth declare that the Catholicke Church never vnderstood it to be call'd a sinne as if it were truely properly a sinne in the regenerate but only because it came frō sinne doth incline to sinne Againe the Councell pronounce than Anathema or curse to those which affirme that by the grace which is conferr'd in baptisme non tolli totum id quod veram propriam rationem peccati habet that whatsoever hath the nature of sinne or may be so term'd in originall sinne is not taken away Wee yeelde that in those which are baptised and are regenerate originall sinne is taken away in respect of the guilt so that it be not imputed to vs and in respect of that absolute rule which before it had in vs because though it be as St Paul saith a law in our members warring against the law of our minde yet hath it not that full sway in vs after regeneration which it had before by reason that it is suppressed greatly by the grace of God But that concupiscence is no parte of it or that it remaineth not vnder the title of sinne after baptisme our booke of Articles flatly denies both in the ninth Article where it saith And this infection of nature namely originall sinne doth remaine yea even in them that are regenerate whereby the lust of the flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some doe expound the wisedome some sensuality some the affection some the desire of the flesh is not subject to the law of God and although there is no condemnation to them that belieue are baptised yet the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne so as for originall sinne you see our tenents are contrary and can no way be reconcil'd secondly the Councell of Trent lessens our estate of misery not only in diminishing that which is malum culpae an evill as the Schoolemen say of sinne but also in patching vp other defects which are term'd malum poenae an evill of punishment to wit by attributing to the soule free will Wee graunt first that wee haue a freedome of will in all respects as free imports as much as not constrayned or compelled for God compells vs not to any thing contrary to our minde but moues and sollicites as it were our mindes with his grace to will willingly what hee would haue vs to will secondly we graunt that in naturall and morall and bad actions we haue a freedome of will as freedome is taken for a power even before regeneration and in supernaturall and divine actions after regeneration though somewhat imperfectly and thus farre the Papists and we agree The question is what freedome the will hath in respect of supernaturall good workes either in generall before regeneration or more particularly in the worke of regeneration As for these workes in generally the Councell of Trent in the 6 Session and 7 Can. saith that whosoever affirmes that all workes which are done before justification howsoever they are done to be truely sins or to deserue the hatred of God let him be accursed Our 13th Article saith contrary workes done before the grace of Christ and the inspiration of the spirit are not pleasant to God for as much as they spring not of faith in Christ Iesus yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but that they haue the nature of sinne Our Article is directly oppos'd to their Canon As for the worke of regeneratiō the Councell of Trent hath provided for that in the 4th and 5th Can. and puts downe that whosoever affirmes the will of man to be extinct or as dead meerely passiue in these actiōs let him be accursed whereas our 10th Article allowes the will no strength nor power to do any good thing till it be as it were revived by the grace of God prevēting vs. Wherevpon say some of our league-makers the difference betweene the Papist and Protestant in Freewill is onely this they both compare a man after the fall of Adam
whether he deserves the name of a Martyr which dyes for such manifest impieties judge you Of all their Martyrs it may be said as once S. Austine in his 68. Epistle said of the Donatists Vivebant vt latrones honorab antur vt martyres they liue murtherers and traitours false Prophets a painted straw shall make them to bee honour'd as Martyrs Our case thankes be to God is farre differing from theirs we know whose name it is which we maintaine if ever the Lord marched before vs in a pillar of fire to shew vs the true way we are to take he doth it this day here you see the representation of his death these are those remembrances he left vs to shew how he was crucified in our cause these are they which put vs in minde what we are to do againe in his cause His Supper hee ordain'd to begirt arme vs to withstand his enemies He which is loath to put on this armour is vnwilling to fight his battaile Let no man therefore drawback when Christ offereth to assist him with such munition Let no man say I am vnworthie but put his confidence in his Saviour which makes him worthie Wee may not deceiue our selues beloved he is not vnworthy to eate his body and drinke his bloud which thinkes himselfe vnworthy for vnto such Christ saith Come vnto me all ye which are laden I will ease you but he is vnworthy which is loath to bee made worthier which is prophane in his life and meanes yet to be so which is malicious in his thoughts resolv's to cōtinue so which is covetous in his heart purposeth to abide so to thē if any be here so minded I giue this coūsell refraine frō this holy Cōmunion touch not taste not handle not those sacred resēblances of your Redeemer this Supper indeed is an armour of proofe to shield all such as do fight truly in Christ's cause but if you warre vnder the divel 's banner it will prove like Saul's armour to David it will presse you downewards it is a weapon left vs to put Satan to flight but if you fight not on God's side it will bend it selfe vpō your selues like the Midianites swords will sticke in your owne sides But I hope better things of you In Baptisme you receiv'd your presse-money were entred into your Captaine Christ Iesus his Booke then you made your first vow to fight against the world the flesh the divell you must remember if that you will be expert and able souldiers you are often to be muttered train'd often must you beare the colours often take the bread of munition during this spirituall warrefare You see as there is a prize to winne so there is a buckler to defend you food to strengthen you Courage courage therefore for Heauen for CHRIST for the Crowne of Glory it is a shame in such a multitude of those that professe CHRIST that there are so few which truly follow him that men are like Pharaoh's leane kine in the rich and plentifull pastrures of the Gospell the bloud of Martyrs was the milke which nurst the Primitiue Church in her infancie shall it be too hard for our disgestion now it was the seede of the Church out of which we sprung and shall wee grudge to tithe our selues to God in any proportion that he will accept But the Apostles are dead and those great lights of example the Patriarchs the Prophets the holy Martyrs and wee haue their sepulchres with vs yet let their hope their zeale their faith their constancy their patiēce liue I speake with more vehemency because I know not what concernes vs more then this Scripture Hee that looseth his life for my sake shall finde it Loe we stand vpon our being or not being vpon having or loosing of our soules the God of loue and peace giue vs all the spirit of zeale hope and patience that in the sweate of Iesus Christ wee may overcome all faintings of the heart all reluctations of the flesh all bitternesse of temptation To him therefore with the Father and Holy Ghost one God and three Persons be rendred all praise honour and glory now and for evermore AMEN THE DVTY AND AFFINITY OF THE FAITHFVLL LVKE 8. 21. Then came his mother and his brethren and could not come at him for the preasse And it was told him by certain which said Thy mother and thy brethren stand without desiring to see thee And he answered and said vnto them My mother and my brethren are those which heare the word of God do it WHat the occasion might bee which moued our Saviour to make this reply Interpreters on all parts doe not agree Tertullian Chrysostome and Theophylact are of opinion that Christ here tax'd his Mother and Brethren as if the scope of their comming had bin to shew their kinred with our Saviour and their authority over him Others thinke hee reprehended onely their vnseasonable and inconsiderate proclaiming of their affinity with him because by this meanes say some the divell might take an opportunity to extinguish that opinion which some a little before began to conceiue of his divinity But Hierome thinks rather he blamed by this answer him which interrupted him in his preaching as who should tempt him whether he would preferre flesh bloud before the spirituall worke of his Vocation Of all these the Popish Writers can best brooke them which cast any aspersion of a fault vpon our Lady whom the Councell of Trent in the 6. Sess would redeeme if not frō being conceived in originall sin yet frō ever committing of any actual transgression Tolet therfore the Iesuite would haue these words in my Text to imply no reprehēsion but rather an admonition or commonefaction albeit Iansenius so he may saue our Lady from a chiding stands not greatly whether it were bestowed vpon Christ's brethren or vpon him which told our Saviour of his mothers being without For mine owne part though I am not desirous to impute any obliquitie to the blessed Virgin at this time yet farre bee it from mee to say that there was ever any Christ onely excepted which liv'd without sinne For what is that of our Saviours to Mary Ioh. 2. Woman what haue I to doe with thee but a reprehendsion and shall Christ reprehend where there was no fault What other thing can those wordes of Maryes import Luke 1. My soule doth magnifie the Lord and my spirit hath reioyced in God my Saviour but that shee confessed her sinnes when shee acknowledged a Saviour Bellarmine therefore in his 4th booke de amissione gratiae and 16. Chapter denyes not that shee had a Saviour and that remission of sinnes was necessary vnto her as well as vnto others but he would faine recover himselfe with this shift saying that those sinnes were remitted vnto her non in quae inciderat sed in quae incidisset nisi gratia Dei per merit a Christi praeventae
hollow-hearted in religion for gaine and preferment but if you vvould knit an vnseparable knot of kindred let your brotherhood bee founded in Christ lest at your deaths you bee both of you either everlastingly separated or everlastingly confounded I confesse it is an hard thing to perswade flesh and bloud to follow this they will scarce beleeue that Christ by the right of kinred claimes such an interest in them as that by his example they should so much preferred the spirituall alliance they haue vvith him before that vvhich they haue vvith their owne kinred For doe not vvee see the quite contrary practised every vvhere in the vvorld Doth not one thinke his vvife neerer to him and for her sake either quits or at lest is cold in the profession of Christs religion Doe not others thinke their mother or their brethren neerer to them and vvhen they heare Christ taught in the Church if any saith vnto them as here vvee finde it in my text thy mother and thy brethren are without desiring to see thee they vvill leaue Christs company to feede their fancies Doe not all thinke their humours and pleasures and profits neerer vnto them and for their sakes goe to law vvith their brethren reject all alliance they haue vvith any in Christ and vvith slaundrings backbitings and raylings like foule birds defile their owne nests Moses vvhen two Israelites stroue together said why smitest thou thy fellow I say more vvhy striue vvee vvee are brethren Wee may conceiue our head Iesus Christ as saying from heaven vvhy striue you my kinsmen vvhy make you divisions in our family my mother and my brethren vvhich you are Your are all children of the same heavenly Father children should dwell together members of the same body members should grow together souldiers of the same army souldiers should gether souldiers of the same army souldiers should march together Thus vvee are termed in the holy Scriptures let it be our care to be answerable to such honourable appellations And now that you have seene your titles and prerogatiues vvhich Christ bestowes on you of his mother and brethren hearken but like mothers and brethren to the propertyes required in you which are hearing and doing and God will make you to be so indeed And first I desire hearing which commeth in the next place to be handled My mother and my brethren are they which heare the word of God c. There is nothing so necessary to a Christian which travells from this Egypt of misery and oppression to the heavenly Canaan as the knowledge of the vvord of God for by this hee is directed in his way conducted to his port assured of his safe arrivall This made the Prophets so often to ingeminate the hearing of it vnto Gods people Heare yee the word of the Lord yee rulers Esay 1.10 Heare the word of the Lord yee house of David Ierem. 12.4 You sheepheards heare the word of the Lord Ezech. 34.7 Heare all yee old men Ioel. 1.2 Heare all yee people Mich. 1.2 Princes rulers sheepheards people old young all lyable to this taske of hearing in somuch that our Saviour makes this the burden of his Sermons hee that hath an eare to heare let him heare But beloved in this place our Saviour seemes to goe somewhat farther and as if our kinred and alliance with him were to be confirmed by charter makes none capable of that honour but those which can shew their title out of the word of God My mother and my brethren are they which heare the word of God The observation which I draw from hence is this That it is required of all those which would bee adopted into Christs family to bee diligent hearers of Gods word I neede not be large in proving the truth of this doctrine It is sufficient that hearing is the ordinary meanes vvhich Christ hath left vs to engraft vs into his family and to make vs the children of his heavenly Father for by faith wee are made the heires of salvation and faith commeth by hearing saith the Apostle Rom. 10. so that no hearing no faith no faith no salvation Hee therefore which is of God heares Gods voyce saith our Saviour Iohn 8.47 And againe my sheepe heare my voyce Ioh. 10.27 In regard whereof the Saints in all ages were bound to repaire to the ministers of the word and to heare the Law at the Priests lips Malach. 2.7 In the Old Testament wee finde that they resorted to the Prophets vpon the sabbaths and vpon other dayes for when the Shunamite in 2. King 4. craved leaue of her husband to goe to the Prophet hee replyed wherefore wilt thou goe it is neither new moone nor Sabbath day as if on those dayes the people vsed to resort vnto them to heare them The like was vsed in the new Testament for so our Saviour sent the Iewes to the Scribes and Pharisees Matt. 23.1 the Angell sent Cornelius to Peter Act. 10.32 and of these times Esay prophecying saith that in the last dayes it shall come to passe that many people shall goe and say Come yee and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and hee will teach vs his wayes Esay 2.3 For indeed the ministery of the Gospell is that golden pipe as one termes it whereby and wherethrough all the goodnesse of God all the sweetnesse of Christ all heavenly graces whatsoever are derived vnto vs It is that hooke and bait which Christs fishers of men his disciples and Apostles vsed in the taking of soules It is that spirituall armour which casteth downe every thing that exalteth it selfe against the knowledge of God and bringeth into captivity every thought to the obedience of Christ It is that blowing of the Levites which if not at the first yet at the seventh time will beat downe Iericho in vs and hew a passage in our hearts for the entrance of the heavēly tabernacle It is that poole of Bethesda at which should lye every distressed impotent soule expect the moving of the waters I meane the first moving of the spirituall waters of life by the preachers of the Gospell To make vse of this doctrine there are two sorts of men vvhich commonly faile in the performance of this commandement of hearing the word the first are those which say they can reade the Bible in their houses that they haue Gods word which will instruct them as sufficiently at home as any sermons in the Churches But these men foulety deceiue themselues for first they must know that it is one thing to say that the Scriptures are sufficient to teach them all things necessary to salvation another thing to say that they teach these things so vsefully without an interpreter as with one I deny not but that in the Scriptures more excellent knowledge profound mysteries are contayned then the greatest Doctours learned'st men withall their paines industry can attaine vnto but so powerfull
is infinite it cost the death of him which was God and man to gaine it for vs if hee had beene God onely and not man hee could not haue suffered for vs and if hee had beene man onely and not God his sufferings had not beene of so great a vertue as to merit for vs so goodly an inheritance now is it possible that hee which is God as well as man that hee might bee capable of such a merit should make vs againe which are but men and sinfull men and not Gods capable of this merit why surely wee dare not say that wee are able to carry all those millions which must bee payed for our celestiall Citty in our pockets as do the Papists but wee must bring the Lord of it to our treasury Christ Iesus and bid him take from thence what will satisfie him Thus you see the Papists and Wee do yet differ about the matter of our cure or justification and in this wee cannot bee reconciled Let 's now come to the instrument whereby the playster is applyed to the wound The Papists affirme that it is applied by habituall and actuall righteousnesse But yet amongst these they allow faith a share wee say on the other side that faith onely doth apply it but yet not that faith which is alone without inherent righteousnesse habituall and actuall so that say our truce-makers for so much as the Protestant and Papist doe both holde faith and good workes to bee necessary for those which are saved it seemes they agree vpon the same roote CHRIST IESVS vpon the same tree springing and receiving nourishment from its roote faith and workes the difference is onely in the boughes which wee must holde by the Protestant say they layes holde of a sure one which will holde it is faith in CHRIST the Papists for more security lay holde on both faith in CHRIST and workes seeing then it is but so that both may bee saved by their holde why should wee so wrangle about trifles I answere that the reason holdes not vnlesse we conceiue faith and workes to bee two firme boughes equally growing out of the same body whereon one might hang now faith I confesse is a firme bough whereon wee may safely venture but workes or rather righteousnesse is not another bough equalling faith but a tender and weake twigge blasted and halfe withered sprouting out of the bough which is called faith So that hee which shall hang vpon it shall certainely fall downe Againe that faith which wee rest vpon is a bough of the tree which wee may put confidence in and and may bee bolde to relye vpon their faith is not the same bough as men would make vs beleeue but another bough wanting sappe and juyce and strength splitted with tempests and shaken with winde and weather vpon which they forbid any man to lay his assurance and indeed which cannot saue them marke but the difference The Councell of Trent in the 6. Sess and 12. chap hath these words Nemo quamdiù in hac mortalitate vivitur de arcano divinae praedestinationis mysterio vsque adeo praesumere debeat vt certò statuat se omninò esse in numero praedestinatorum Let no man so loÌ„g as he liues in this mortal life presume so farre of the mystery of divine predestination that he will resolue assuredly that hee is in the number of the Elect And in the 3d Canon of the 6. Sess pronounceth Anathema to him whosoever hee be which assuredly without doubting by reason of his owne infirmities and vnfitnesse beleeues that his sinnes are forgiuen on the other side our Church of England in the 11. Article as before you heard saith that wee are accounted righteous before God onely by faith and for the fuller explication of this faith what it is it referreth vs to the Homily of Iustification confirmed likewise by publicke authority which Homily in the third part of it tells vs that the right and true justifying faith is not onely to beleeue the holy Scripture and all the foresaid articles of our faith are true but also to haue a sure trust and confidence in God's mercifull promises to be saved from everlasting damnation by Christ they are the very wordes and therefore I pray you marke them Nowel's Catechisme commaunded to bee taught by publike authority saith the like that a liuely true Christian faith is a certaine Knowledge of God's father-like good will towardes vs through CHRIST a confidence in the same and that none haue this true faith which doe despaire of God's mercy I need not stand long in proving either the former to be the Church of Rome's Bell. Valentia the whole current of Popish Doctors making it a main coÌ„troversie between vs nor to induce you to credit the latter as a firme position of our Church for I hope you heare no other doctrine preached vnto you then this that you must bee saved by a firme faith and confidence that your sinnes are remitted in IESVS CHRIST Onely let me for conclusion of all frame this Argument The Church of England holdes it necessary to salvation to beleeue confidently and assuredly one 's selfe to be of the number of the Elect and that his sinnes are remitted in IESVS CHRIST but the Church of Rome pronounceth a curse to all those which beleeue confidently and assuredly that they are of the number of the Elect and that their sinnes are remitted in IESVS CHRIST therefore the Church of England and the Church of Rome doe differ in a point which we holde necessary to salvation and therefore they can by no meanes be reconcil'd Having shewed vnto you what the maine differences â—re betweene Vs. and the Church of Rome concerning the pure preaching of the Word which is the first note of a true Church I will now come to the Administration of the Sacraments which the 19. Article makes to bee the second note Wherein for brevities sake I will giue you onely a taste and that shall bee in the Sacrament of the Lords Supper Wee agree on both sides that CHRIST is really present in the Sacrament the question is about the manner of it The Councell of Trent in Session 17th injoynes vnder paine of curse to beleeue that CHRIST is there substantially by converting the bread and wine into the substance of his Body and Bloud which the Church termes transubstantiation Our 8th Article determines first negatiuely that he is not there by transubstantiation for that the change of the substance of bread and wine in the Supper of the Lord is repugnant to plaine wordes of Scripture and over-throweth the nature of a Sacrament and hath given occasion to many superstitions Secondly affirmatiuely how Christ is there to wit after an heauenly and spirituall manner and receiued and eaten by faith Afterwards whereas the Councell of Trent would haue vs to worship this SacrameÌ„t with divine worship the 31. Artic. of ours well coÌ„plaines that these sacrifices of Masses were blasphemous
fables dangerous conceits Now if by the censure of our Church the case stands so betweene vs that the opposite side destroyes the nature of a Sacrament giues occasiō to superstitions nay more supports blasphemous fables and dangerous conceits as you heare it doth why surely 't is absolutely vnlawfull for vs to communicate with you in the outward worship of God and therefore in a maine point even on the markes and notes of the true Church the Pope and Wee are vnreconcileable What can the truce-makers then here object for their purpose will they say our differences doe consist in niceties and meere subtilties is this a nicety to know whence we are to be assured of our faith which we beleeue whether out of the Canonicall Scripture or out of the Apocrypha writings and traditions or is it a meere subtilty vnworthy the maintaining of a Christian whether we commit Idolatry or no in receiving the Sacraments how wee are wounded in nature and despoiled of grace and againe by what meanes we must be saved from destruction I omit the Pope's vniversall sway which he challengeth over things temporall workes of supererrogation prayer for the dead invocation of Saints Purgatory worshipping of Images the number of the Sacraments and their efficacy auricular confession veniall sinnes falling from grace and a multitude of other points wherein it is impossible to reconcile vs would you haue vs for quietnesse sake in these to condescend to you why Gelasius tells vs that to condescend is to goe from a higher place to a lower nos coascendere eos nobiscum rogamus ad summa de imis wee doe entreate them rather to ascend with vs from the low place wherein they are into an higher One thing I adde that to yeeld any way to them besides the scruples which it may breed in mens mindes the vnstablenesse it may worke were no lesse impossible for the points vpon which wee differ then bootlesse for the perversenesse of the Romanists with whom wee deale for though wee accorded with them in all other points yet if wee doe not subject our selues to them in this that we acknowledge the Pope for Peter's successour and the Head of the Church wee yet are Heretickes and no members of the true Church saith Bellarmine in his 3. Booke de membris Ecclesiae Chap 19. This supremacy of the Pope is such an Article of their faith that to defend it and over-shaddow it there is nothing which the Court of Rome leaues vnattempted so that to retaine it it passeth not to forgoe halfe her controversies yea to renounce the holy Scriptures and the Articles of all the Creeds For the dead you may choose whether you will pray for them for Saints if you will you shall not bee compelled to pray to them Pilgrimages and vowes you may bee dispensed with in all which and more the holy Fathers will beare with their weake Catholiques Turne over a new leafe albeit thou beest a good Catholique yet if thou sayest vnto them Father I doubt somewhat of the preheminence of the Pope and of his Monarchie whether it hath so large an extent as some make it to haue these termes of his being God's-Vicegerent and of his Omnipotency doe wound my conscience they are streight in an vproare an inexpiable blasphemy and an Anathema If thou think'st but to dull the edge of this blade or bend this temporall sword if thou receiu'st not the thrust of it with thy naked breast thou art a dead man hadst thou faith enough to remoue mountaines from one place to another hadst thou as much charity as to suffer thy selfe to be burnt for thy brethren yet the Ocean were it turn'd all into holy-water could not saue thee there 's no peace for thee in this life nor remission in the world to come Much more might be said concerning the vnreconcileable differences betweene Vs and Rome but the many liues spent in the quarrell even of those which held right deare amity and concord the constant opinion on both sides our Soveraigne's heroicall Defiance to Rome in his Writings proclaiming the Pope Antichrist prevailes so farre with you I doubt not as that I shall not neede to insist any longer vpon a point so plaine evident Now he which brought vs out of darknesse into light open our eyes that we may discerne light from darknesse and that now being made the children of th' one wee fall not backe to bee the servants of the other through Iesus Christ our Lord To him therefore with the Father and Holy Ghost one GOD and three Persons bee rendred all praise honour and glory now and for evermore AMEN FINIS ERRATA PAge 2. line 2. for intangled reade intailed page 2. l. 29. for part reade pervert page 4. line 8. reade omnia page 17. l. 21 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉