And Saint Iohn witnesseth that our Sauiour Christ saith Iohn 6.53 Except yee eate the flesh of the sonne of man and drinke his blood you haue no life in you and many other testimonies which I omit It wil conuince the Councell of Nice of error in decréeing for the worship of Images contrary to the second commandement But what shall I néede to descend to particularities it will conuince your late Councell of Trent and all other Councels in all those points of doctrine wherein you varie from vs if any Papist dare vndertake to bring the controuersies betwéene vs to that triall And surely since they will seeme to bring Scriptures to prooue the authoritie of the church and that the church cannot erre I sée no reason why they should refuse to make them iudge of all differences betwéene vs. But I maruell they vrge these places of Scripture to prooue that the church representatiue cannot erre séeing they are not able to shew that any one ancient Father hath so vnderstood them or that the whole church is represented in a generall Councell Name one Father that is ancient and not counterfeit for your credit sake that hath interpreted these places of Scripture or any other in that case as you doe If you cannot the world may iustly holde you for wranglers and abusers both of Scriptures and Fathers But let vs a little examine the force of those Scriptures which if they were all granted make nothing against vs if they bee rightly vnderstood The first is When two or thrée are gathered together c. This place is as pregnant for two or thrée faithfull men assembled in Christs name as to a Nationall or a Prouinciall Councell Neither doeth it giue any greater priuiledge to a Generall Councell than it doeth vnto them Bellar. li. 1. de Conc. ca. 12. though it bee alleaged by Bellarmine as the ground for the authorising of Councels All which promise notwithstanding your selues grant That both Nationall and Prouinciall Councels may erre The next place is the sixtéenth of Iohn where the holy Ghost is promised to the Apostles to leade them into all trueth which spirit of trueth is promised to the church and to euery particular member thereof for whome our Sauiour Christ prayeth saying Sanctifie them in thy trueth thy worde is trueth Ioh. 17.17.19 20. And againe I pray not for these alone but for them also that shall beleeue in mee through their worde But what maketh this for generall Councels more then the whole church or euery faithfull member thereof For although this prooueth that the holy Ghost shall euer remayne with the church and with euery true member of the same yet must wee not hereof conclude though it bee as pregnant for euery faithfull particular man as for the whole That either euery member of Christ or euerie Pastor that is the Apostles successour cannot erre Neither is this to be restrained to generall Councels or to the Pope neither must wee thinke that any visible Church may challenge all priuiledges that the Apostles had as necessary to the conuersion of the world Rhem. Test Iohn 16. But your Rhemists will tell you that to teach all trueth and to preserue in trueth and from error the holy Ghost is promised and performed onely to the Church and the choice gouernour and generall Councels Vpon which the Papists conclude that if the Church cannot erre the gouernours of the church cannot erre Is not this substantiall reasoning The whole church cannot erre Ergo the Pastors and preachers cannot erre Deale plainely and directly Do you hereby conclude that all Pastors cannot erre or that no Pastor can erre For to say that no Pastor can erre were apparant madnesse and to say that all Pastors cannot erre stands you in no stead neither is this a good argument The whole Church cannot erre that is all and euery faithfull cannot erre Ergo all Pastors cannot erre This is no kind of consequent for some of the faithfull may be directed to the trueth and they no Pastors nor preachers and many preachers may be preserued from error and they no Bishops and many Bishops may kept in the faith and they not assembled And a great number of those that be assembled may be righty affected and yet not the most part of them And the greater side may be well disposed and yet not the Bishop of Rome without whose confirmation you hold no Councell lawfull And therefore this argument is very childish The whole Church cannot erre Ergo Generall Councels cannot erre and specially the Pope of whom wee shall speake more particularly hereafter neither hath the holy Ghost filled with the vnmeasurable abundance of grace any but Christ Iohn 3.34 Iohn 1.16 for God giueth not the spirit by measure to him of whose fulnesse wee all receiue And it may well bee gathered from the Scriptures 2. Cor. 10.13 Eph. 4.7 that though the holy Ghost be giuen to the Elect yet hee hath giuen it by measure as I may say with Saint Paul not to this end that they may not erre but that they may not erre to death For what thing soeuer is receiued of another it is receiued according to the capacitie of that which receiueth it The last is the 1. Tim. 3.15 The Church is the pillar and ground of trueth therefore it cannot erre If this argument were granted would it follow hereupon that general Councels could not erre but this is sufficiently refuted before And you knowe that Peter was a pillar of trueth and yet hee erred and was reprooued by Saint Paul Gal. 2. yea your Diuines of Paris Articuli Parisienses but lately resolued that Peter erred in faith when Paul reprooued him And the very drift and scope of the place sheweth That Timothie is not sent by Saint Paul to the church to learne his duety but to the Scripture These things write I vnto thée sayth hee hoping to come shortly but if I tarie long that thou mayest knowe how thou oughtest to behaue thy selfe in the house of God which is the church of the liuing GOD the pillar and ground of trueth This church then which Timothie was conuersant in is the church of Ephesus called by S Paul The pillar and ground of trueth But this church of Ephesus hath condemned the doctrine of the Popes supremacie Conc. Flor. Sess vlt. Chalcocondylas de Reb. Turc lib. 6. to which other churches of the East haue likewise condescended Therefore if that be true still which the Church teacheth because S. Paul calleth it the pillar and ground of trueth then the doctrine of the Popes supremacie is wicked and Papistrie is heresie yea euen this church notwithstanding it was called the pillar and ground of trueth is now left desolate to Mahomets wicked impietie But let vs sée by some few testimonies of the Fathers how they haue expounded this place and whether they haue applied it to generall Councels as the Papists do and not
doctrine of your Church else I knowe they will all disclaime from it hauing seen the errors and weaknesse thereof I will take vpon me to shew that in so short and friuolous a discourse you could hardly compile more absurdities than there are couched I wil proue for example that you mistake and vnderstand not the questions your selfe would seeme to handle that you most shamefully belie our Catholike writers guilefully alleage both Fathers and Scriptures heap testimonies of ancient writers without end or purpose make obiections to your selfe and answere thē not at all I will proue that you alleage false Councels amongst the nūber of true without any difference or distinctiō that you reproue Fathers writings as counterfeit which are most approued count bookes of Scriptures Apocrypha which are Canonicall I will prooue in these few lines you write contrary to your selfe contrary to your owne writers I will prooue that the booke is fraught with most palpable lies errors corruptions falsifications if you wil but procure as I sayd before that it may be countenanced by publike authority with the subscriptiōs of 2. or 3. the most deepest schollers of your Sect. In the meane time I let it passe with this bare censure and intreate you but to reade Bellarmine de Pont. de Concil where you shall find most of your obiections of the errors of Popes and Councels already refuted The true Copie of my Letter in answere hereof TO accuse without proofe to say and shewe no reason of all which you in your Letter may iustly be taxed might truely argue mee to want both substance order learning and trueth according to your owne phrase And to free your selfe from the same imputation haue you yeelded any other reason against my booke which you intitie a vaine bundle of words than a boasting bundle of vaine brags Turpe est doctori c. But you would seem to giue a reason why your bare censure as you rightly haue censured your selfe should be a sufficient answere to my booke vnlesse I can procure two or three of the best learned of our side to auow it vnder their hands to be the doctrine of our Church Else you knowe or else you are a false prophet they will all disclaime from it hauing seen the errors and weakenesse thereof But lest I seeme to taxe you with want of learning and truth with bare words onely without proofe as you in the height and eminency of your iudgement haue censured me Can there be greater shew of ignorance thā to require that to be auowed to be the doctrine of our Church which hath beene already by the learned of our side published to the whole world in many of their seueral books daily extāt to be seen And that I cōmit not your fault To speake without proofe do you but instance any one point of doctrine in all my booke and if I doe not shew where the same is iustified by the learned of our side I will willingly acknowledge that error wherewith I haue here charged your selfe And to make it yet more euident if I should require you to confirme the doctrine you should deliuer by two or three of your best Diuines when the same had been published already by Bellarmine Gregorius Valencia your Rhemists and others could any thing conuince me of grosser ignorance It seemes notwithstanding your vaine brag That that you would prooue 15. particularities wherewith you haue charged me and my booke that you are but meanely read in controuersies otherwise you could not be ignorant that there is no doctrine in my booke that is not auowed published either by Iewel against Harding or the B. of Winchester that now is or by D. Rainolds D. Whittaker D. Fulke D. Sparke with many others And albeit I could not haue cōfirmed thus much by these cleere testimonies yet if you had Christianly and charitably weighed with what mind my request was made in my Preface to my Kinsmen wherin I had intreated in these very words That if I had not truely layd downe the Grounds of your Religion for the substance or if they had been mistaken by mee or vsing that breuity I had done they might more strongly haue been vrged or if the reasons I had vrged had been falsly alleaged or not truely handled c. That I would haue taken it as a speciall grace done vnto me c. to haue had the faults thereof manifested shewed that I might haue been drawen to haue been of the same profession with them c. you would neuer haue insisted vpon such a subscription of the deepest schollers of our Sect thereby to haue cauilled and shifted off the answere of my booke how vnlearned soeuer it had been either for the methode or matter But you imagined your wordes were so powerfull that it was sufficient for your followers that you had onely giuen your censure without shewing any further reason Besides my request being so charitable reasonable it seemes you haue small care of winning of soules otherwise I perswade my selfe if you had been assured of your owne sufficiencie to haue answered the booke you would neuer haue insisted vpon so friuolous a request Nor haue preferred the vaine-glory of hauing a learned aduersary before the hope you might not without good probabilitie haue conceiued in reducing many by my conuersion or rather indeede peruersion to haue been of your profession I professe for my part I cannot see any other ground of your Letter directed to me than to inlarge your own ostentation and glory to your followers For to vndertake that you would prooue this and this and not to haue returned the booke whereunto you required the subscription what can be inferred thereof but that you would winne time to delay and shift off the answere But if you will proceede according to my request in the Preface of my booke proue as much as by your Letter you haue presumed without seeking some new shift to delay the time further I will engage my selfe that the same shall bee replied to by one euery way equall to your selfe in all knowledge and literature who notwithstanding the aduantage you promise to your selfe of the absurdities committed by me shall defend the cause I manage and subscribe the same defence with his owne hand Otherwise you shall gaine thus much by your trauell that I wil willingly submit my selfe to be a member of your Church If you refuse these reasonable conditions I must vse your owne olde phrase and tell you that I must needs thinke your cause so weake that it cannot bee maintained I omit to charge you with inciuility in giuing me the Lie For that I cannot but pitie your ignorance that cannot as it seemes though all were false I had sayd speaking by relation distinguish betweene a lie and vntrueth And whereas you referre me in the conclusion of your Letter to Bellarmin de Pont. de Concilijs where you say I shall find most of my
which be Canonicall and which be Apocrypha Protestant 8 How do you know which is the Church And by what meanes may it be knowen that the Church hath authoritie to determine which be Scriptures and which of them be Canonicall and which be Apocrypha Papist There be many notes and markes reckoned vp by the learned of our side by which the Church may be knowen But we insist chiefly vpon these Antiquitie Vnitie Vniuersality Succession and the power of Miracles And for the authority of the Church it is prooued by the Scriptures Protestant 9 This answere is common to all Heretikes for they alleage somtimes the a Author ope Imper. in Mat. Ho. 48. Church sometime b Iren. adu Haere lib. 3. cap. 2. Traditions sometime c Aug. coÌ„tr Maxim Ariâ— episc li. 1. Councels sometime d De Bapt. c. 6. li. 3. Fathers sometime e In Ioh. ca 2. tract 13 Miracles sometime f De vnit eccle c. 16. Visions sometime g Epist 65. ad gener Succession of Bishops yea h Act. 19.27 Demetrius pretended Vniuersalitie And the i Act. 17 18 19. Philosophers Epicures and Stoickes Antiquity And k Vinc. Lir. ca. 6 ca. 4. Vincentius Lirinensis disproueth Vniuersalitie by the example of the Arrians and Antiquity by the example of the Donatists And for their l In Chron. Suput Rom. prat Sigon de Regn. Ital li. â— Vnitie let that appeare in the seuerall oppositions of their Popes one condemning the decrées of another and decréeing one contrary to another And therefore this is no sufficieÌ„t reason for a man to ground his faith and Religion if we beléeue the m StapletoÌ„ Fortresse Hart. ag Ra. pag. 118. Papists in the like cause for it is a common obiection by them that because Heretikes alleage the Scripture therefore they are no suffieient rule Moreouer this answere passeth the limits of the proposition for it presupposeth the authoritie of the Church to be prooued by the Scriptures and the Scriptures to be prooued by the authority of the Church which is Ignotum per ignotius Idem per idem A proofe of a thing vnknowen by a thing lesse knowen and so no proofe at all Therefore to procéede to the next part of the diuision what doe you vnderstand by Traditions Papist I vnderstand Apostilicall doctrine commonly called vnwritten verities and as D.B. P. in his booke against M. Perkins diuides them Some are Diuine some Apostolicall and some Ecclesiasticall all which according to the Councel of Trent are to be receiued with equall reuerence Conc. Trid. Sess 4. and religious affection as we do the Scriptures Protestant 10 How doe you proue Traditions or vnwritten verities to bee Apostolicall doctrine and that they be Diuine Apostolicall and Ecclesiasticall and that they are to bee receiued with equall reuerence and religious affection as we doe the Scriptures Papist 2. Thess 2 15. I proue it by the Scriptures interpreted by the Church Saint Paul saith Hold the Trations which yee haue learned whether it bee by word Conc. Trid. â—ess 4. or by Epistle which by the Churches exposition proueth vnwritten verities to be receiued with equall authoritie to the Scriptures and to explane the same D.B.P. aforesayd affirmeth that Diuine Traditions come from our Sauiour Christ Apostolicall Traditions from the Apostles And the Decrees of the Church hee tearmeth Ecclesiasticall Traditions which are likewise of equall authoritie with the Scriptures Protestant 11 This is a common fault with you to vse this point of Sophistrie called by the Logicians Petitio principij for you wil stil take it for graunted that you are the Church though you neuer prooue it And this is a necessary consequence That if the trueth be doubted of the church must néedes bee much more doubted of because the Church is the number of men professing the trueth And how can the professors of the trueth be seuered from others so long as the trueth by which they should bee knowen is in question Therefore the supposing your selues to be the church when your faith Religion should be tried is fond vain But if S. Paul in that place by Deliuered Tradition meane nothing but the doctrine deliuered to them by word of mouth yet comprised in Scripture too then must you graunt that you are deceiued to thinke that vnwritten Traditions are approued by S. Pauls Traditions Now what the things were which S. Paul deliuered by word to the Thessalonians is shewed in the 17 of the Acts saying Now as they passed thorow Amphipolis and Apolonia they came to Thessalonica where was a Synagogue of the Iewes and Paul as his maner was entred in vnto them and thrée Sabbath dayes hee discoursed vnto them out of the Scriptures opening and alleaging That Christ must haue suffered and risen againe c. In which wordes it is opened both what Paul deliuered to the Thessalonians by word and from whence From whence Out of the Scriptures What That it behooued Christ to suffer and rise againe Besides Saint Paul witnesseth both to small and great that hee said no other thing than that which the Prophets and Moyses did say should come Act. 26 22 The Traditions therefore that Paul doth exhort the Thessalonians to hold is the Tradition of the Gospel as Saint Ambrose writing vpon the same place calleth it very well which the reason also doth prooue that Saint Ambrose noteth that Paul doth there gather saying God hath raised you to saluation by our Gospel therefore stand ye fast and holde the Traditions which ye haue learned whether it be by word or by Epistle Now I hope there is none so impudent to denie that the Gospel is written But here another difficultie incounters vs If it were granted by the Churches interpretation that there were doctrines or Traditions Diuine Apostolicall or Ecclesiasticall deliuered by word of mouth vpon what sure grounds might wee be assured which be the Traditions that were so deliuered by Christ his Apostles or the Church Papist The ancient Fathers chiefe Papists doe plainely teach that many points of doctrine wherein you varie from vs as halowing the Font the blessing of the oyle the anointing the Baptized Exorcismes Fastes Festiuities prayer for the dead prayer to Saints worshipping of Images the oblation of the Sacrifice their Annealing their Primacie of Rome their fiue pretended Sacraments the merit of workes their satisfactions the numbring their sinnes to the Priest their Real presence their halfe CommunioÌ„ c. See the preface for Priests and See Master Middletons booke called Papisto-Mastix Sect. 5. almost all these things which you defend against vs are proued by the Fathers to be deliuered by Tradition Protestant 12 This sheweth euidently that you are guilty of the same fault that the Pharises were Mark 7.9 by Christs owne reproofe saying You cast aside the commaundements of God to maintaine your owne Traditions Mat 15.9 teaching for doctrine
rather to the whole Church consisting of the faithfull as the Protestants vnderstand it S. August saith Aug. in Psal 47. in prâ—ef We may not vnderstand the second of the Sabbath to be any other than the Church of Christ yet the Church of Christ in the Saints the church of Christ in those that are not ouercome with the tentations of this wicked world for they are worthy the name of firmament Therfore the church of Christ is called the firmament in those that are firme which is saith hee the Church of the liuing God the pillar and firmament of trueth Aug. de Bap li. 7. cap 3 Tom. 6. The like saying hath S. Augustine in many other places but specially where he writeth against the Donatists Saint Chrysostome expoundeth this place of the verity it selfe Chrys Hoâ— 11 in 1. Tim. 3. and not of the Pastors or Councels as the Papists do For sayth he the verity of the church is both the pillar and the firmament And if you will sée that the Fathers haue vnderstood the church as the Protestants do reade S. Augu. Enchirid. â— Laurent caâ— 56. expounding the Articles of the Créed where he saith that the Church is here to be taken for the whole not for that part onely which is a stranger vpon earth Aug. in Psal 137. Againe he saith There is a Church beneath there is a Church aboue the Church beneath in all the faithfull c. Ibid. Psal 90. Conc. 2. Likewise the whole church euery where diffused is the body of Christ and hee is the head of it Not onely the faithfull which are now but also they that were before vs from the beginning of the world and they that shall be after vs to the ende of the world doe all pertaine to this bodie The church is the bodie of Christ not the church which is here or there but which is here and euery where thorowout the world c. And often times in his writings he affirmeth the Catholike church to consist of all the predestinate De ciuitat Dei li. 21. ca. 25. de Bapt. â—i 6. ca. 3. In Iohn Tract 45. which are the members of Christs mysticall bodie and that no wicked men perteine vnto it but only the good holy and iust But to conclude this point with one whom you haue euer reputed your owne Anselmus super hunc locum saith The house in which God dwelleth is the whole congregation of the faithfull who are to be taught diuersly and the same Church is in the perfect a pillar that is sublime streight inconcussible supporting and lifting vp the yonger sort and in the same perfect it is the firmament of trueth because both by words and examples it confirmeth in the hearts of the weake the veritie of faith and Gods commandements Thus you sée the Church is by these testimonies vnderstood to be the congregation of the faithfull and not generall Councels or Pope And it is truely gathered out of these words of Anselmus which are to be taught that the church consisteth aswell of the Laity as the Cleargie Now if you will see how the church may be knowen Chrysostome saith Hom. in Mat. 49 Before it might be shewed many waies which was the church of Christ But nowe it is no way to be knowen but onely by the Scriptures S. Augustine saith as we may truely say of the Papists Let the Donatists saith he shew their church De vnitat eccles ca. 16. not in the rumors and speaches of the men of Africa nor in the Councels of their Bishops nor in their discourses of any writer whosoeuer nor in signes and miracles that may be forged but in the prescript of the law in the predictions of the Prophets in the verses of the Psalmes in the voices of the shepheard himselfe in the preachings and workes of the Euangelist that is in all the Canonicall authorities of the sacred Scriptures And binding himselfe to the same condition he addeth But whether they hold the Church Ibidem let them shew no otherwise than by the Canonical books of the holy scriptures because wee our selues doe not say wee must therefore bee beléeued for that wee are in the church of Christ or else for that Optatus Ambrose and infinite other Bishops of our communion haue commended the church which we hold or because our Church hath béen published in the Councels of our Collegues Chrysost in Mat. Hom. 16. Chrysostome sayth Euen so touching this new Ierusalem which is the Church they that were spiritual Christian men leauing the bodily church which the wicked by violence had inuaded departed out froÌ„ them Or as S. Iohn expoundeth it they rather departed out froÌ„ vs for hee séemeth not indeed to depart from the church that bodily departeth but he that spiritually leaueth the foundations of the Ecclesiastical truth We haue departed froÌ„ them in body they haue departed from vs in mind we from them in place they from vs by faith we haue left with them the foundations of the wals they with vs the foundations of the scriptures we are departed froÌ„ them in the sight of man they are departed froÌ„ vs in the iudgement of God But now after that the spirituall church is come forth the bodily church is left forsaken that is to say froÌ„ the people that séemed to be a christian people was not this people is gone forth that séemed not outwardly but was so indéed notwithstanding as we haue said before they are rather departed from vs than we from them Now let the indifferent Reader iudge by Chrysostomes iudgement whether the Papists or we by this description may be truliest reputed the true church for I thinke it is euident to all that they haue the foundations of the wals and we the foundations of the Scriptures which they so blasphemously speak of we are departed froÌ„ them in the sight of man but they froÌ„ vs in the sight of God who they were that séemed to be a christian people and were not let that be tried by the Scriptures And if you wil know what authority the Fathers giue to the church S. Aug. saith Cont. Crescâ— li. 2. ca. 21. Idem oper imperf in Mat. Ho. 49 The church may not preferre her selfe before Christ neither may we beleeue the true churches themselues vnles they say do those things that are consonant to the scriptures The church may not preferre her self before Christ Idem contrâ— Crescon li 2 cap. 21. for so much as hee alwaies iudgeth rightly ecclesiastical Iudges as being but men are often deceiued Many be the testimonies that might be brought to this purpose but to procéed we make the same iust exceptions against general Councels that we did against the Fathers First we will prooue that they are contrary one to another Secondly that they haue erred And lastly that they are reiected by the Papists Canon 59. The first Exception I prooue
euen by the learned Papists themselues and their Vniuersities yet doe they alleage them against vs in many of their bookes especially in the Rhemes Testament to giue countenance to Popish errors See pag. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 10 That the consent of the Fathers cannot be shewed nay scarce any ancient Father that all controuersies are to bee determined by the Pope or that hee cannot erre or that hee must summon Councels or that they are of no authoritie vnlesse they bee confirmed by the Pope And yet are these doctrines held Catholike by the Papists and reputed the chiefe pillars of Popery See pag. 75. 11 That al those places of Scripture which are brought by the Papists either to prooue the Popes prerogatiue or the authority of the Church or that the Church cannot erre are by the Fathers writing purposely vpon the same places expounded according to the Protestants sense giuen and contrary to the sense which the Papists giue So farre are the Papists from proouing the generall consent of the Fathers in expounding these Scriptures which they commonly obiect against vs as Thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it Or the promises of the holy Ghost to be sent to the Church to leade it into all trueth Or To thee will I giue the keyes of the kingdom of Heauen Or The Church is the pillar and ground of Trueth Or Tell the Church Or if hee heare not the Church let him be to thee as an heathen or as a Publicane Or whatsoeuer thou bindest in earth shall be bound in heauen Or any other place of Scripture to the sayd purposes to bee on their side as namely that those Texts should be meant of the Pope Generall Councell or the Church of Rome See pag. 66. 67. 68. 69. 70. 12 That Generall Councels haue erred haue beene contrary one to another haue been reiected by the Papists themselues and so are no sure Rule to build our faith on See pag. 48. 49. 50. 51. 52. 53. 54. 55. 13 That the Popes whom they would haue to be supreame Iudges in al Controuersies haue erred iudicially haue been heretikes as maintaining the heresie of the Monothelites subscribing to the Arrian heresie to the Nestorian heresie haue offered sacrifice to idoles haue been Necromancers and Coniurers See pag. 58. 59. 60. 61. 62. 14 That the Pope can be no competent Iudge and whereunto the Fathers referre vs. See pag. 93 c. LEt me request thee Courteous reader to take noâ—ice that the Texts of Scripture and testimonies of the Fathers cited by me in this Treatise should all haue been set downe in a different letter from the rest of the matter wherewith they are ranked accordingly as you see performed in the Preface and in the later halfe of the booke Now by meanes of my absence and want of direction giuen in this point it could not be discerned by the Printer howe farre the wordes of the Text and Testimonies so to bee distinguished might reach And therefore I cannot but free him from that blame as likewise 2. or 3. literal escapes only excepted from imputation of any the faults hereunder specified some of them being committed in my Copie and the rest through difficulty and darknes of the hand might easily be mistaken In the Text. Page 5. line 7. for allured reade allowed pag. 8. l. 17. Trations Traditions p. 11 l. 19. Priests proofe p. 29. l. â—6 addeth alleageth p. 29. l. 17. tehimony testimony p. 31. l. 2. for 25 15. p. 33. l. 7. fault fable p. 40. l. 9. châ—ice chiefe p. 72. l. 8. cannot which cannot p. 89. l. 1. sense the sense In the Margent Pag. 7. for De Bapt. c. 6. li. 1. reade De Bapt. cont Don. li. 3. pag. 7. prat reade pont pag. 8. 1. Thes 2. Thes pag. 12. 1. Pet. 2.18 1. Pet. 1.18 pag. 20. Aug. in Frut Aug. in Enar. pag. 14. de fulta de falsa pag. 35. li. 1. cap. 22. li 1. cap 23. pag. 36. Tim. Tit. pag. 52. Epist 16 7. Epist 167. pag. 59. against Pope Coelestine C. laudab de conuers Infidel is omitted