it self or conference thereof but from the tradition and Authority of the Church such wrytinges are certainly knowne to be the vndoubted word of God most contrary to M. Whyte pag. 47. who saith that The Scripture proueth it self to be the very word of god receaueth not authoritie from the Church To this end we fynde D. Whitakar first reiccting the testimony of the pryuate spirit to say thus Non nego Traditionem ecclesiasticam esse argumentum quo argui et conuinci possit qui libri Canonicâ— sunt qui Canonicâ— non sunt I do not deny but that Ecclesiasticall tradition is an Argument from the which it may be proued which are the Canonicall bookes and which are not In lyke sort M. Hooker assenteth hereto saying In thinges necessary the very cheifest is to know what bookes we are bound to esteeme holy which poynt is confessed impossible for the Scripture it self to teach But what the Scripture teacheth not is by our aduersaries confession a mere Tradition Hookers iudgment in this poynt is iustifyed by Doctor Couell Now if these eminent protestantes do ascrybe onely to the Church the Indgment of discerning which is Scripture and which is not Scripture then we know from the Authority and Tradition of the Church not from the Scripture it self which is the true vndoubted word of God and what bookes are but spurious and adulterated and consequently M. Whyte lyed most grosly in affirming that no part of their faith standes vpon Tradition thus ranging him self amonge those who according to the Scripture mendaciorum funiculis conantur subuertere By the meanes of lyes endeuour to ouerthrow The third vntruth The Third vntruth in proofe of the continuance of the protestantes faith in all ages Our minister labouring to enamell and bewtify his deformed faith with the speceous tytle of antiquity succession pag. 86. vseth these swelling speaches Against all papistes whatsoeuer we make it good that the very faith we now professe haith successiuely continued in all ages since Christ was neuer interrupted so much as one yere month or day and to confesse the contrary were sufficient to prooue vs no part of the Church of god Wordes of brasse but if he be put to the proofe no doubt leaden performance To set downe the Iudgmentes of the learned protestantes touching the interruption of their faith for many seuerall ages since Christes tyme were laboursom and withall needeles since to conuince this bould assertion of falshood it is sufficient to insist in any one age or tyme. Therefore I will content my self with the authorities of two learned protestaÌ„ts touchiÌ„g the very time of Luthers first Apostacy and departing from our Church they graunting that their faith before Luthers reuolt was not to be found in any man liuing which they neuer would haue done if the euidency of the matter did not force them thereto considering how much such a confession doth enaruate and weaken their cause First theÌ„ we finde euen Luther himself to acknowledg this poynt who thus wryteth hereof Ego principio causae meae c. In the beginning of this my cause speaking of his change of religion I had this guift graunted me euen from heauen that I alone should vndertake so great a matter and I did conceaue that it should be made good onely by me neither did I put any confidence in the trust of others Here we see that he graunteth him self to haue bene alone in this his supposed restauration of the Gospell And hereupon it is that Luther in an other place thus vaunteth Christum a nobis primo vulgatum andemus gloriari We dare glory that Christ was first made knowne by vs. In lyke sort M. Iewell no meane Rabbi in our English Sinagoge saith that the truth was vnknowne at that tyme and vnheard of when Martin Luther and Vldrick Zuinglius first came vnto the knowledg and preaching of the Gospell The 4. Vntruth In proofe of the vnity of faith doctrine amongst protestantes Pag 138. For the more iustifying of the protestantes doctrine he thus saith of the booke entituled The Harmony of confessions The Harmony of confessions wherein the particuler Churches set downe and name the articles of their faith if the Iesuite can shew to â—arr in Dogmaticall poyntes of faith I am content you beleue him in all the rest Here the reader haith a bould assertion which as you see the more easely to winne a credulous eare is steeped in muske but I feare M. Doctor the note Diapason which implieth an absolute and generall concord and which is so much commended by all the most skilfull in that science will here be wanting And therefore for the more exact disquisition of that poynt we will refer our selues to that very booke called the Harmony of confessions englished printed at Cambridg by Thomas Thomas 1586. where for the greater expedition I will touch but some few stringes thereof onely to heare how they sound First then we fynde this harmony to teach that sinnes are efâ— sons punished euen in this lyfe at Dauids Manasses and the punishments may be mitigated by good woorkes pag. 229. See here how fully it acknowledgeth the abstensiue nature of penance and satisfaction Againe this obedience towardes the Law is a kind of Iustice marke you this discord and deserueth rewarde pag. 266. Like at the preaching of penance is generall euen so the promise of grace is generall c. Here needeth no disputation of Predestination or such like for the promise is generall pag. 268. 269. As touching priuate Confession c. we affirme that the ceremony of pryuate absolution is to be retayned in the Church and we do constantly retayne it pag. 231. In lyke sort it saith that the Bishops haue inrisdiction to forgeue sinnes pag. 366. Finally not to rest vpon euery perticuler stop thereof we thus fynde there We do not speake of the Church as if we should speake of Platoes Idea but of such a Church as may be seene and heard c. The eternall Father will haue his Sonne to be heard amonge all mankinde pag. 326. A note which must needes sound most harshe with our inuisibilistes Now I referr the matter to M. Whyte him self whether there be in these poyntes any concordance betwene the harmony of Confessions the doctryne of our English protestantes of the Hugonots in France and the Caluenistes in Germany so assured I was that a diligent eare would easely obserue many iarring stringes in the Consort The 5. Vntruth In proofe of the immutability of the present English Religion Page 138. He particulerly insisteth in his supposed constancy of religion here in England and thus wryteth If the Iesuite can shew the Church of England since papistry was first abolished to haue altered one article of the present faith now professed I am content c For the disproofe of this falshood we will conuince the same by discouering the manifould
what end he mustereth all these sentences of Scripture god him self knoweth for neither do they derogate any thing froÌ„ the Churches Authority since indeede they do not concerne it neither do they ascribe any more to Christ then all Catholickes doe acknowledg and beleue But it semeth M. Whyte thought it good pollicy thus to lead serth in triumph whole squadrons of textes and other humaine testimonies that so they might seeme powerfull and terrible how weake soeuer otherwise through his misapplications they were against the Churches Authority the eye of the vnlearned But to end this Paragraph here the Reader may see in how many impertinent allegatioÌ„s M. Whyte haith insisted euen within the reading of two leaues together and all implicitly directed to charg the Catholickes with their disualuing the Scriptures through their acknowledging the Churches lawfull authority as if to contemne the church of God were an argument with him the more to admire the word of god Thus he semeth to pertake though in a different example â— with a certaine man recorded by Sulpitius with whom euery one studious of vertue or abstinence was suspected with the heresy of the Priscilianistes The 3. Paragraph Wherein are examined some of M. Whytes preofes against the Churches visibility An other passage whereupon our minister spendeth his frothy and immateriall proofes is touching the inuisiblenes of the Church first bearing the Reader in hand that by inuisibility he meaneth not an vtter extinction or disparition of the true Church and faith yet after in effect he recalleth the same and thus writeth pag. 87. When we say the Church is inuisible we meane that all the externall gouernment thereof may come to decay in that the locall and personall succession of pastors may be interrupted the discipline hindred the preachers scattered and all the outward exercise and gouernment of religion suspended whereby it shall come to passe that in all the world you can not see any one particuler Church professing the true faith whereunto you may saâ—fly ioyne your self by reason persecution and heresyes shall haue ouerflowed all Churches as Noes flood did the world c. Thus you see how liberally and fully he here deliuereth though in the beginning of that Chapter he speaketh more mincingly thereof Now if the discipline may be hindred the preachers scattered c. then shall not the word be preached nor the Sacramentes ministred which are at least by our aduersaries principles inseperable markes of the true Church and consequently they being taken away the Church for the tyme must be vtterly extinct This being the true meaning of M. Whyte he vndertaketh to proue that the Catholickes do generally teach the like inuisibility of Gods Church and therefore he thus styleth those leaues The papistes say the Church is inuisible which inuisibility to be taught by the Catholickes that he may proue he haileth in all sayinges of any one Catholick Doctor or other which shew only that the Church of God is more coÌ„spicuous at one time then an other which we all grauÌ„t yet from thence it can not be enforced that therefore by the Catholick doctrine it may be somtimes so latent as that it can not be knowne where it is But to fortify this his false assertion he alledgeth Pererius in these wordes In the ryme of Antiehrist there shall be no Sacrament in publick places neither shall â—ay publick honour be geuen it but priuatly and priuily shall it be kept and honoured In the same manner he vrgeth Ouandus that the masse in the time of Antichrist shall be celebrated but in very few places so that it shall seeme to be ceased Now to omitt that if the masse shall be celebrated in few places then must it be in some places if in some places then is the Church visible euen in those places what illation is this The Eucharist or the masse shall not be publickly honoured or celebrated in Antichrists tyme but onely in priuate or in secret therefore then the Church shall be inuisible and unknowne The silynes of which argument is controuled euen by the wofull experience of our owne country at this present where the world seeth that the Masse and other Catholick Sacramentes are exercysed onely in priuate howses and not in publick Churches yet who will from hence conclude that the Catholick Church here in England is latent and inuisible since the immoueable constancy and perseuerance of English Catholickes haith made them knowne and remarkable to all the partes of Christendome He next alledgeth diuers Catholickes ioyntly teaching that in the tyme of Antichrist The Sacrifice of the Eucharist shall be taken away which point being graunted yet proueth not that the true faith of Christ shall so fall away that none can then be named who shall professe the same For seing that the celebrating of the Eucharist is an externall worshippe of god which though it be suspended for the time yet it is not necessarily accompanied with an inuisibility of the Church and a vanishing away of the true Faith of Christ euen in reguard of the persons who should performe the same For this point is likwise made manifest by the imprisoÌ„ed Preistes here in England whose publick exercise of their Religion though it be prohibited and restrained yet are they well knowne to the state by professing them selues in these times of pressures through a true heroicall and spirituall fortitude members of the Catholick Church Next to the former testimonies he marshalleth Gregory De Valentia thus writing When we say the Church is alwaies conspicuous this must not be taken as if we thought it might at euery season be discerned alike easily For we know that it is som-times tossed with the waues of erroures schismes and persecutions that to such as are vnskilfull and do not discreetly euough weygh the circumstances of tymes and thinges it shall be very hard to be knowne c. Therefore we deny not but that it will be harder to discerne the Church at some tymes then at other some yet this we auouch that it alwaies migt be discerned by such as could wisly esteeme thinges Thus this Catholick Author wirh whom D. Stapleton is alledged by M. Whyte to conspire herein Now what doth this testimony make against vs since it chiefly proueth that the splendour of Gods Church is more radiant and shyning at one tyme then at an other which we willingly graunt but it is impertinently vrged to proue that it should be absolutly eclipsed the point that ought to be euicted nay it clearly conuinceth the contrary For first the former wordes say that the Church is alwaies conspicuous Secondly that the Church is alwaies discerned by those who wysely esteeme of thinges therefore to such it is alwaies visible And thus doth M. Whytes owne testimony recoyle with great force vpon him self After our Doctor haith ended with Catholick moderne wrvters he beginneth to proue the inuisibility of the Church from the authority of
not Israell which are of Israell himselfe being one of those which will not cease to peruert the way of our Lord. A TABLE OF THE CONTENTES The first Part. Chapiter 1. Conteyning Corruptions concerning woorkes and Iustification The First Paragraph Premenitions geuen to M. whyte if he entend to reply vpon this present Treatise 2 The Rhemistes Corrupted concerning merite of workes 3 Cardinall Bellarmine Corrupted concerning iustification 4 Bellarmine againe abused against merite of workes 5 S. Thomas Corrupted against iustification by workes 6 S. Augustine Corrupted against iustification Chapiter .2 Concerning the reading of the Scriptures The first Paragraph S. Ierome Corrupted concerning the reading of the Scriptures by the vulgare people 2 S. Cirill of Alexandria abused for the same purpose Chapiter .3 Concerning the Church and the Pope The first Paragraph Vincentius Lirinensis Corrupted in proofe that the Church may erre 2 The Rhemistes Corrupted for the Churches inuisibility 3 S. Augustine Corrupted concerning the same subiect 4 Doctor Stapleton abused in behalfe of the protestantes markes of the Church 5 S. Gregory de valentia Corrupted concerning the same 6 Bellarmine egregiously Corrupted for the same 7 S. Thomas fouly corrupted concerning the Popes authority 8 Doctor Sapleton corrupted concerning the same subiect 9 S. Ciprian corrupted against appeales to Rome 10 The Rhemistes abused concerning the authority of the Church 11 Cardinall Cusanus corrupted concerning the same 12 The canon lawe corrupted concerning the Pope 13 Bellarmine corrupted against the Popes authority Chapiter 4. wherin are discouered sundry corruptions concerning the sacred Scriptures and Traditions The first Paragraph Bellarmine corrupted in behalfe of the Scripture prouing it selfe to be the word of god 2 Bellarmine corrupted in proofe that the Scriptures are the onely rule of faith 3 Eckius abused concerning the Authority of the Church and Traditions 4 Canus corrupted concerning Traditions Chapter .5 Concerning Faith and Heresy The 1 Paragraph Bellarmine corrupted against the necessity of true Faith 2 Bellarmine againe corrupted against the knowledg of the misteries of our faith and in preferring of ignorance 3 Nauar corrupted concerning the sinne committed by the Laity in disputing of matters of faith Chapter 6. Concerning mariage of Preistes Fasting and Miracles The 1 Paragraph Sinesius impudently abused concerning his owne mariage 2 Paphnutius abused concerning the mariage of preistes 3 S. Angustine corrupted against fasting Baronius notoriously corrupted in proofe that heritikes can worke true miracles Chapter .7 Concerning the Sacramentes of the Eucharist and Pâ—nance The 1. Paragraph Bellarmine corrupted against Transubstantiation 2 The. M. of the Sentences corrupted against confession to a Preist 3 Bellarmine corrupted against Satisfaction 4 S. Thomas corrupted concerning the remission of veniall sinnes Chapter 8. Concerning the Author of sinne and Reprobation The 1. Paragraph Bellarmine egregiously falsified in proofe that god is the Author of sinne 2 S. Augustine abused concerning reprobation Chapter 9. Concerning the honour to be geuen to Sainctes and their Images The 1 Paragraph S. Epiphanius corrupted in dishonour of the B. Virgin Mary 2 S. Gregory notoriously corrupted against the worshiping of Images 3 The Councell of Eliberis corrupted against Images The second part Containing sundry notorious vntruthes or lyes proued to be such by the confession of learned protestantes And first is preuented a weake euasion which may be vsed by M. Whyte against this second part The 1. vntruth That protestantes embrace that kind of tryall which is by antiquity 2 Against Traditions 3 In proofe of the protestants Church to haue continued in all ages 4 In proofe of the vnity of faith and doctrine amongst protestantes 5 In proofe of the immutability of the present English Religion 6 In proofe of the Romane Churches mutability in matters of faith 7 In proofe of the protestantes concord in matters of Religion 8 Against the vnity of Catholickes in matters of faith 9 Against the Popes primacy 10 That Gregory the great detested the Popes primacy 11 In proofe that Catholickes are more viceous then protestantes 12 Against auriculer confession 13 Against Fasting 14 In proofe that Montanus the herityke was the first that brought in the lawes of Fasting 15 In proofe that they make not God the Author of sinne 16 In proofe that S. Bernard was noe papist 17 Against the miracles wrought by S. Bernarde and S. Francis 18 In proofe of the protestantes Churches euer visibility 19 In defence of Preistes mariage 20 Against Images 21 Against Transubstantiation 22 Against the conuersion of England by S. Augustine the Monke 23 Concerning the Conuersion of Countries 24 Against the Popes Authority in calling of Councels 25 Against merite of woorkes 26 Against the Sacrifice of the Masse 27 Concerning wafer cakes 28 Against the Adoration of the B. Sacrament 29 Against the succession of Catholick Pastors 30 In defence of Martin Luthers lyfe and manners The Third Part. Contayning diuers impertinences or absurd Illations or reasoninges The 1. Paragraph Wherein are discouered strange Illations or arguinges in proofe that the Scriptures are the sole rule of faith and against Traditions 2 Wherein are discussed certaine arguments drawne from Scriptures Fathers in proofe that the sacred Scriptures the true sense thereof are made sufficiently knowne vnto vs without any probation or explication of the Church 3 Wherein are examined some of M. Whites profes against the visibility of the Church 4 Wherein are discussed certaine proofes of M. Whytes in behalf of the protestantes markes of the Church 5 Wherein are examined strange kindes of Argunges against the Authority of the Church Faultes escaped in the printing In the preface to the Vniuersity of Cambridge Pag. 1 lin 10. for iudiceous reade iudicious Ibid. lin 11. for grearly read greatly Ibid. pag. 4. lin 27. for Iugements read Iudgements Ibid. pag. 5. lin 22. for inuisibilites Inuisibilistes Preface to the Reader Pag. 2. lin 4. leaue out said worke Pag. 4. lin 15. for â—nlour read colour Chapter 1. Pag. 4. lin 25. for Iustifieth read insisteth in Pag. 5. lin 25. for preadmonish read premonish Pag. 18. lin 21 for great read greatest Pag. 27. lin 9. for Quod read Quid. Pag. 31. lin 23. for Anologie read Analogie Pag. 47. lin 4. betwixt druncke and should insorte one Pag. 52. lin 16. 17. leaue out these wordes All which your omissions are impaled and marked in the said english authority Pag. 52. lin 20. for Emprour read Emperour Pag. 53 lin 14. for disopting read dissorting Pag. 53. lin 23. for perusing read pursuing Pag. 64. lin 14. leaue out the word is Pag. 77. lin 10. for Chapiter read Chapter Pag. 87. lin 24. for maliuolent read maleuolent Pag. 138. lin 27. next after the word Masse insert affirmeth Pag. 159. lin 10. betwixt authority the insert in Pag. 73. lin 30. for fully read fouly Pag. 87. lin 33. for paralayes read parallels Pag. 92. lin 4. for differences read discoueries Pag. 97. lin 28. for musk read musick Pag. 114. lin
weightiest alterations of our publick English Lyturgy since the first entrance of protestancy into England And first it is euident that the Lyturgy of the Church of England in King Edwardes tyme at which tyme there was an euident bringing in of protestancy published by Crammer Peter Martir Bucer and approued by the authority of the Parleament kept almost all the prayers and ceremonies of the Masse the reall presence onely reiected with crossing of both their Sacramentes and the accustomed rites of Baptisme as a formall consecration of the water of Baptisme with the signe of the Crosse the vsing of Chrisme and the annoynting of the child Againe it retayned prayer for the dead and the offering of our prayers by the intercession of Angels But when Quen Elizabeth came to reigne the said Lyturgy was so altered as that it is needles to reste long in the discouery thereof for it tooke away prayer for the dead and prayer to Angels besides most of the former Ceremonies vsed in King Edwards time In lyke sort in the Communion booke of K. Edward we fynde confirmed baptisme by lay persons in tyme of necessity and grace geuen in that Sacrament the Confirmation of children and strength geuen thereby the Preist blessing the Bryde grome and the bryde euen with the signe of the Crosse. The Preistes absolution of the sick penitent by these wordes By the authority committed to me I absolue thee of all thy sinnes The speciall confession of the sick penitent and finally the annoynting of the sick Of all which particulers see the Communion booke of K. Edward printed in fol. by Edward whitchurch cum priuilegio ad imprimendum solum An. 1549. All which dyuers of them including poyntes of faith and doctrine are now vtterly left out in the Communion booke published in Q. Elizabeths tyme In so much as Parker an english protestaÌ„t thus writeth thereof The day starr was not risen so high in their dayes when as yet Q. Elizabeth reformed the defects of K. Edwardes CommunioÌ„ booke Answearably hereto wryteth Cartwright saying The Church of England changed the booke of Common prayer twyce or thryce after it had receaued the knowledg of the Gospell Thus Cartwright in his 2. Reply par 1. pa. 41. who in that very booke laboureth yet for a fourth change And thus is M. Whyte not affrayd to suggest to the world euen in printe fonde man that could not be idle enough in pryuate talke such vnwarrantable vntruthes which course of his if it proceded from his owne inaduertency and ouersight as not hauing seene the Common prayer booke of K. Edward declaring the contrary then were it more pardonable but this I think him self out of his pryde and shew of much reading will not acknowledge therefore we may probably ascribe it to his mere wilfull forgery who to defend his owne heterogeneous and mongerell faith which mantayneth at different tymes different doctrines dare aduenture to broach falshoodes though neuer so eminent But let him remember that by so doing he with disauantage to his cause vainly spendeth his labour for Qui nititur mendaciâ—â— hic pascit ventos Who trusteth to lyes feedeth the wyndes The 6. Vntruth In proofe of the Romane Churches mutability in matters of Faith Page 150 he confidently auerreth that The Church of Rome is varied from her self in matters of Faith since she began to be the seate of Antichrist Thus charging our Church with great mutability of beleefe as before he laboured to grace and adorne his owne Sinagouge with all speceous constancy in the same Now for the better ouerthrowing of this vntruth it is necessary to recurr to those first supposed tymes of Antichristes being perusing the doctrine then taught to see if the Church of Rome haith made at this day any change thereof in any matters of Faith for euen so far doth the minister stretch out his lye First then the most receaued opinion of the protestantes touching Antichrist his coming for they are most various amonge them selues therein is that S. Gregory the great was the first Antichrist Now to obserue what his Religion was will be made euident by taking vew of the Religion which S. Augustine being a Monke of the Church of Rome and sent by this S. Gregory did here plant in England For the tryall of which poynt I will first produce D. Humfrey who thus writeth hereof In Ecclesiam verò c. What did Gregory Augustine bring into the Church c. A burden of Ceremonies c. They brought in the Pall for the Archbishop in celebrating of Masse and purgatory c. They brought in the oblation of the healthfull Hoast and prayer for the deade c. Relickes c. Transubstantiation c. A new consecration of Churches c. From all the which what other thing is gathered then that Indulgences Monachisme the Papacy and all the rest confusion of the Popes superstition was then erected all which thinges Augustine the greate Monk and taught by Gregory a Monk brought to vs English men Thus farr D. Humfrey In lyke sort the Triumuiri of Magdeburg whose censuring pennes haue controuled more ages then euer the Romanes Triumuiri gouerned Prouinces I meane the 3 Century wryters in the Index or Alphabeticall Table of the 6. Century after the first Edition thereof at the word Gregory do relate the particuler doctrine of S. Gregory as popish and erroneous For thus they here note with particuler references to the places of S. Gregories writinges prouing the same Eiusdem error c. The same Gregories errour of good workes of Confession of Wedlock of the Inuocation of Sainctes of hell of Iustification of Free will of purgatory of Penance of Satisfaction Now this former doctrine contayning the cheife pointes wherein we differ from the sectaries of this tyme being acknowledged to be the Faith of Gregory who is supposed to be the first Antichrist most articulatly at this day beleued of all Romane Catholickes I would aske M. Whyte with what forhead he can auouch his former wordes to wit that the Church of Rome is variâ—d from her self in matters of faith since she began to be the seate of Antichrist But all this ryseth from an inward repugning of the Min. against our Church in reguard of the vnchangeable certainty and constancy of faith professed by her whereas the want thereof in our aduersaries religion is most notorious as appeareth not onely from their seuerall confessions one euer impugning an other but also from their different translations of their Bybles still made to sort to the faith of their last Edition so as in respect of their wonderfull mutability and variance among them selues whereby indeede they indignify and wrong the nature of true faith we haue reason to demaund of any of the professors of what thinking he is rather then of what faith The 7. Vntruth In proofe of the protestantes concord in matters of Religion Page 139. To proue that protestantes haue true vnity
Bez. pag. 360. Cartwright in his second reply part see pag. 142. m Apoc. c. 2 Petr. 2. c. 1 Iohn 1. c. 4 o Tertul. li. de prescript a Roman 1 b Math. c 6. a Rom. 9. b Act. 13. Vale o Paula Cultoris tui vltimaÌ„ se nectutem ora tionibus iuua fides opera â—â—ate Christo sociant praesens facilius quod pos tulas impeâ—rabis In vita Iuelli printed at London pag. 212. Cont. Dur. Lib. 6. pag. 423. a Tom. 2. Wittenberg Anno 1551. Lib. de seruo aâ—bitrio pag. 434. b Seneca in Agam. e. Aduers Stapl. pag. 298. f Eccl. Pol. lib. 3. pag. 146. g In his def of Hookers 5. booke pa. 31. Hefler ca. 16. i Epist. ad Arguitinenses k Loc. com class 4. p. 51. l. In the Apology of the Church of Englande par 4. ca. 4. m Against Simbolizing par 2. ca. 5. m Iesuit par 2. rat 5. p. 5. 627. n Iesuit par 2. rat 5. p. 5. 627. n Willet in his medit vpon the .122 ps o de Eccl. con Bellar. contr 2. q. 5. pa. 327. p Con. Loua Thes. 27. to 2. Wittemb fol 503. q To. 7. Wittemb fo 381 382. r de Caenado To n. 2. Ger. fol. 174. s 1. Cor. 15. t de Eccl. cont Bell. contro 2. q. 5. p 227. v Againste 〈◊〉 Sand. c. 295. u Beza in Ep. theol ad Andraeam Dudit Fp. 1. pa. 13 w As appeareth out of his Maiesties wordes touching the same in the summe of the conference before his Maiesty pag. 97 x Reply 2. part 1 p. 501 y Reply part 1. p. 502. z Ep. 57. ad Damasum P a Cent. 5. Col. 1013. b Cent. 5. Col. 663. c de Eccl. lib 2. ca. 10. d Cent. 6. Col. 425. e Ibidem f Col. 427. g Col. 427 h Col. 428. i Ibidem k Dom. 26. post Trin. l In Postilla super Euang. Domin 1. Aduen m In sermon coniuialibus Ger. fol. 55. n Conc. 4. in c. 21. Lâ—c. o Tom. 1. fol. 115 p Ib. fo 119 q Ibidem r Zuinglius Tom 1. fol 121. s Ibid. fol. 122. s Ib. fol. 123 t Lutherus in Prouerb 31â— v Io. ca. 3. w Cen. 3. c. 6. Col. 27. x Ibid. y con Camp rat 5. pag. 78. z Terent. in Adelh a In his answer to a counterfait Catholick p. 45. b Con. Dur. lib. 9. p. 830 c In Chronographia p. 28. d Epitom Cent. 4. pag. 424. e Cartwright in Whitgiftes defence e Eccl. Pol. lib. 5. Sect. 72. p 29. pag 110. g Tom. 1. de prouid dei fol. 366. h In his display of popish practises i Lib. 2. Inst. ca. 4. k Vpon the Cataloge l in Epitom cent 12. pag. 309. m Cen. 12. 10. n Against the Rhem. Test. in Luc. 22. fol. 133. o lib. cont Dur. pag. 154. p In M. W. his booke pag. 1. q Epitom Cent. 12. lib. ca. 6. pag. 310. r In his Catalogue of the witnesses of truth m vpon the Reuelat. prop. 37. pag. 68. n In Ep. de abrogandis in vniuersum om nibus statut Ecclesiast o In his answ to a counterf Catholick pag. 16. o In his 2. Reply part 1. p. 485. Exam. part 3 p. 50. 4 Cent. ca. 10. 108. a Against Hâ—lkâ—ns c. p. 672. 675. b Cent. 4. col 302. c Cent. 3. Col. 121. d Cent 4. Col. 496. e Visinus in his commone factio cuirsdâ—m Theologi pag. 211. f lib Epist. Oâ—câ—lamp Zuâ—ng lib. 3. g Humfr. Iesuit part 2. rat 5. Iesuâ—t part 2. â—at 5. i Esa. 60. 62. 49. pf 2. 102. k De rat inteâ—pr li. 1. q. 62. In his Preface of 〈◊〉 great laâ—â— Byble dedicated to Kâ—â—g Edward the 6. l See the History of Dauid Georg painted at â—ntwerpe 1563. first published by the Dinynes of Basill m de Conâ—l 9. 2. p. 42. n Ibid. p. 4. o Resp. ad Bel. par 1. p. 595. p Cent. 5. Col. 781. q Ibidem r Cent. 5. Col. 1178. f In Galat. c. 4. s Iesuit part 2. p. 530. t Ierem. 5. u lib. de vera Ecclesiae reform extant in Tract The ol Caluin p. 389. x inst l. 4. ca. 18. Sect. 11. y In his Sacram l. 1. Ca. 6. p. 20 a Epist. de abrog in vniuersum omnibus stat Eccl. b In his Treatise entituled The relickes of Rome p. 344 2 Aug. li. 4. de Tâ—n ca. 14. c In his true defence part 4. p. 566. d Whyteg def p. 593. e Cent. 2 p. 10â— f Against Heskins c. p. 235. g In his Suruey of popery p. 295. h Cent. 4. Col. 43. k Exam. part 2. p. 92. l Institut li. 4. ca. 3. Sect. 4. m tom 7. cont Epist. Manich. c. 4. a Sermo de Matrimonio b Tom. 5. wittem ser. de Matrim fol. 119. c De colloq mens fol. 526. d To. 1. Ep. fol. 334. Ep. ad Philippá e Tract de Eccl. p. 221. f Vpon the Epistle to the Galathians in engl in ca. 1. fol. 35. g To 2. Res. ad confes Luth. fol. 478 h In resp ad confes Luth. i In libro German con Io. Hos. de caena Domini k In confes Germanicè im pressa Tigurâ— An 1544. in 8. fol. 3. l 3. Reg. 22. Tertull. aduers Gnost a prou 2. 1. b Esa. 8. c Malach. 4. d Luc. 16. e cont Hermog f De nupr concup ad Valer. l. 2. ca. 33. g Orat. de iis qui adeunt Hietos De doct chris li. 2. ca. 42. k Lect. 1. in 1. Tim. 6. l 1. q. Art 8. m de com sub vtr spec n de ration Coâ— l. 2. ca. 19. 1 1. Tim. 3. Mat. 18. 2 1. Pet. 1. 3 1. Cor. â— 4 Heb. 4. 5 Luc. 24. 6 Io. 6. 7 2. Pet. 1. 8 1. Io. 5. 9 Ibid. 10 Io 5. r For so is M. Wh. cyted by Purchase in his late booke 12 Lib. â— de pâ—ncip sid doct cap. 20. 13 l. 5. Ep. 11. 14 l. 3. da Prouid 15 Contra Faust. l. 32. ca. 19. 15 Io. 20. 16 1. Io. 5. 17 Epheâ— 2. 18 Sulpitius Seuerus Epist. Hist. Eccl. so writeth of Ithacius 3 In Daniel pag. 714. 4 Breuiloq in 4. sent d 18. p. 602. 5 Bosius de sig Eccl. l. 24. ca. 9. Dom. a Soro 2. d. 46. q. 1. art 1. 6 Anal. fid l. 6. ca. 4. 7 Relect. contr 1. q. 3. p. 30. 7 Io. 10. 8 Mat. 18. 9 Mat. 7. 10 Gal. 6. 11 Ephe. 2. m 2. Pet. 1. 12 li. 2. haer ca. 48. 14 Resert Possen a 1. Thes. 5. b Io. 7. c 1. Io. 4. d Mat. 7. e Act. 17. f Hebr. 5. a Ezech. 33. b Eph. 4. c Chrisost. in Act. ho. 33. 1 Cor. 14. 2 Isay. 19. 3 Christ. Instruct p. 212 4 In â— Cor. 14. 5 3. Tho. q. 8. art 4. 6 In Galat. 3. Lect. 4. 7 In Rom. 3. Lect. 4. 8 de Iustif. l. 5. ca. 7. d psal 100. c ps 121. f Act. 8. g Io. 11. h Ezech. 13.