The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.

R. ABBOT.

How M. Pirkins vnderstood that all necessary points in religion to be beleeued are contained in the Creede, I doe not well conceiue: for my part I rather admit, that the Creed is therefore called the key and rule of faith, * 1.1 for that it is a sum∣mary Briefe, containing the principall and fundamentall points of Christian faith, which doe as it weere open the doore to all the rest, and by which all preaching and do∣ctrine of faith is to be esteemed, so as nothing may be ad∣mitted but what holdeth correspondence with this rule, ac∣cording to those vses which the Scripture teacheth vs to make of euery part therof. Which the scripture, I say, teach∣eth vs to make; for if we draw any article of our faith to the maintenance of any doctrine which hath no warrant or te∣stimony of the Scripture, we are corrupters of the faith, and doe but abuse the name thereof to the cloaking of our owne deuice. Thus M. Bishop and his fellowes corrupt the faith as touching the holy catholike church, first in wresting the name of the catholike church to the particular church of

Rome: and secondly, in challenging a certain and vndoub∣ted credit to be yeelded to that church for the infallible re∣solution of all points of faith. For as touching the first, where hath the Scripture giuen vs any inckling, that the name of the Catholike Church should in any peculiar man∣ner be vnderstood of the Church of Rome? We regard not their claime; we know they haue tongue at will to speake for thēselues; but let them giue vs one word of God, whereby it may appeare that by the name of the Church, we are directed in special maner to that church. We are not ignorant that amongst most ancient writers the name of Catholike church is sometimes giuen to the church of Rome: but we know withall, that it was no otherwise giuen to the church of Rome, than to any other church, euery Church being called a Catholike church, as hath been a 1.2 before shew∣ed, that communicated in true faith with the church disper∣sed thorow the whole world. And therefore, as Leo wrote himselfe b 1.3 Bishop of the catholike church of the citie of Rome; so doth Constantine the Emperour write, c 1.4 to the catholike church of Alexandria; and Athanasius accordingly is entitu∣led by his Clergy, d 1.5 Bishop of the catholike church of Alexan∣dria; and Austin nameth e 1.6 the catholike church of Africa; and Aurelius writeth himselfe f 1.7 Bishop of the catholike church of Carthage; and another Aurelius, g 1.8 Bishop of the catholike church of Macomodia and; Nouatus, Bishop of the catholike church of Sitif. So in the fift councell at Constantinople we reade, the holy h 1.9 catholike church of Antioch; and in the sub∣scriptions of the Councell, i 1.10 Sextilianus Bishop of the catho∣like church of Tunis; & Megethius Bishop of the holy catholike church of the city of Heracela; and Pompeianus Bishop of the holy catholike church of the city of Ʋictoria, and sundry other the like. By all which and many other examples it may ap∣peare

with how little discretion Dureus the Iesuit hath af∣firmed that k 1.11 the name of the catholike church, and those things which the Prophets haue forespoken of the church of Christ, can agree to no other but to the church of Rome. And with this madde and witlesse fancy they are all caried away, so that there can bee no naming of the church or catholike church, but it soundeth in their eares vndoubtedly to haue refe∣rence to the Church of Rome. According to this fancy it is that M. Bishop heere would haue his Reader to imagine, that by the beleefe of the Catholik church he is taught to beleeue the church of Rome. And by the same illusion hee wresteth to his purpose the words of the Apostle, that the church is the pillar and ground of truth; and the promise that Christ maketh vnto his, of his spirit to direct and guide them into all truth, as if therein were some speciall priuiledge meant to the Roman church. * 1.12 But for the first place, if any one church might challenge a prerogatiue therby, it should be the church of Ephesus. For Timothie was Bishop of Ephesus, wished by the Apostle l 1.13 to abide still there, as speci∣ally to take vpon him the charge of that place. He writeth to him purposely to instruct him how to carry himselfe in that charge; m 1.14 That thou maist know, saith hee, how thou oughtest to behaue thy selfe in the house of God, which is the church of the liuing God, the pillar & groūd of truth. The house of God then, wherin Timothie was to conuerse, & which he was to gouern, was the church of Ephesus; & as the church in general, so this church for it own part in particular is cal∣led the church of the liuing God, the pillar and ground of truth. Yea these two goe hand in hand, to be the house of God, the church of the liuing God, and, to be the pillar and ground of truth. Now of euery church of the faithfull it is said, n 1.15 Yee as liuely stones are made a spirituall house; o 1.16 yee are the Tem∣ple of the liuing God, p 1.17 yee are built together in Christ to be Gods habitation. Which way then, I maruell, is it now brought about, that to be the pillar & ground of truth should be a peculiar dignity of the church of Rome more than of

the church of Ephesus, or of any other particular church? To be the pillar and ground of truth importeth the office and duty of the whole church and euery part thereof, and not a speciall prerogatiue of any one church, as to bee alwaies found so in act and execution. The church is the pillar and ground of truth, as the Priest is q 1.18 the messenger of the Lord of hosts. The Priest, though he be by calling the messenger of the Lord, yet sometimes neglecteth his calling, and forbea∣reth to doe the message wherewith hee is sent: and so the church, though by duty it be the pillar and ground of truth, appointed to vphold and maintaine the same; yet some∣times forgetteth this duery and followeth lies in stead of truth. For as the church is now, so hath it euer beene from the beginning, the pillar and ground of truth; and yet we finde that very often the church of the Iewes, in the time of the Iudges, and vnder the wicked Kings of Iudah and Israel, did forsake t 1.19 the law of truth, which God had giuen vnto them, went a whooring after strange and false gods, and many waies prouoked him by their abominations. For no longer doth the church continue to be as it ought to be, the pillar and ground of truth, than it continueth built vpon the foundations of truth, s 1.20 vpon the foundations of the Apostles and Prophets, as Saint Paul speaketh, t 1.21 that is, vpon the new and old Testament, as Ambrose expoundeth it. If it once go awry from those foundations, truth falleth to the ground, and it becommeth a pillar and fortresse of errour and vn∣truth. Thus hath it come to passe in M. Bishops church of Rome, which in her pride hath cast off the yoke which she at first tooke vpon her, and hath magnified herselfe to be a Queene to giue lawes of her owne in stead of the lawes of Iesus Christ. Shee is indeede by duety, as all other churches are, a pillar and ground of truth; but being become the minion of Antichrist, and prostituted to his adulterous desires, shee hath learned for his sake and for her owne sake by him u 1.22 to speake lies in hypocrisie, and x 1.23 through coue∣tousnesse with feined words to make merchandise of y 1.24 the

soules of men. All which hypocrisie and feined words shee fairly gloseth and cōmendeth to men with this perswasion, that she can not erre, because she hath a promise of Christ to be alwaies directed and guided by his spirit into all trueth. But where hath Christ made any such promise to the Church of Rome? * 1.25 Wee read that Christ said to his Apo∣stles, z 1.26 When he is come which is the spirit of truth, he will lead you into all trueth: and wee beleeue, that what hee spake to his Apostles, he intended to the whole Church, and to all the faithfull: but neither doe we reade, nor haue any cause to beleeue, that Christ therein intended any thing in speci∣all to the church of Rome, neither did euer any ancient Fa∣ther or Councell gather any such thing out of those words. And surely no otherwise doe they alleage this Scripture for themselues, than the Manichees did for themselues, and the Montanists for themselues. For as the Manichees allea∣ging these words to colour their heresies against the Scrip∣ture, appropriated the spirit of truth here spoken of, to their Patriarch a 1.27 Manicheus; and the Montanistes in like sort to b 1.28 Montanus, as if in them, and by them the spirit should direct the Church into all truth: Euen so the Pa∣pists, howsoeuer they talke of the Church directed by the spirit, yet doe indeed put ouer the Church to the Pope, placing the residence of the spirit in him, that he may bee to the Church the infallible oracle of all truth. In which fancie, if they will expect to haue more credit than those heretikes had, they must bring better warrant for them∣selues than those heretikes did. But because they can bring vs none, therefore we reiect them all alike, as coseners and deceiuers of the Church, pretending the spirit of truth, for the maintenance of lies; and claiming that credit to be gi∣uen to an vsurping wretch, which our Sauiour reserueth as proper to the holy Ghost. The promise of the spirit, as I said before, belongeth to all the faithfull; and of them all, S. Iohn saith, c 1.29 The anointing which yee haue receiued of him; that is, saith Austin, d 1.30 the spirit of the Lord, teacheth you of

all things. Albeit when it is said, all things, and all truth, we are not to vnderstand absolutely all: for the spirit doth not teach vs to know e 1.31 how many starres there be, as Austin op∣poseth to Felix the Manichee, but he teacheth all things be∣longing to the doctrine of Christ, as the same Austin there ex∣poundeth. Yea, and yet further he excepteth by the words of the Apostle, f 1.32 We know in part, and we prophecie in part, that whilest a man is in this life, he cannot attaine to all things, but attaineth onely in part; but the holy Ghost, saith he, which in this life teacheth in part, shall after this life bring vs into all truth. Hee therefore giueth vs to vnderstand, that not∣withstanding this promise of the spirit of truth, it is inci∣dent to them to whom the same appertaineth, to be igno∣rant in this life of many truthes, to be subiect to mistaking and errour, albeit the same spirit faileth not to enlighten them to that necessary truth which serueth for introducti∣on finally to all truth. And heerein the Apostle comfort∣eth vs, that g 1.33 that if any man be otherwise minded (than is right) God will reueale the same to him, so long as in that whereunto we are come, we proceed by one rule, that we may minde one thing. But wee are specially to note the reason which our Sauiour addeth to the words alleaged; When he is come which is the spirit of truth, he will leade you into all truth; for he shall not speake of himselfe, but whatsoeuer he shall beare, shall he speake: meaning thereby the same that he hath before said; h 1.34 He shall teach you all things, and bring all things to your remembrance that I haue told you: and which he saith presently after; i 1.35 He shall glorifie me; for he shall receiue of mine, and shall shew it vnto you. For hereby it is manifest, that the holy Ghost which shall leade vs into all truth, because he shall speake nothing of himselfe, shall therefore k 1.36 speake nothing but what Christ hath before spoken. As therefore when Christ saith of himselfe, l 1.37 I speake not of my selfe, hee would import that he spake nothing but what the father had before spoken in the Scriptures of the Law and the

Prophets, as m 1.38 Chrysostome expoundeth it, euen so when he saith of the holy Ghost, that he shall speake nothing of him∣selfe, we are likewise to conceiue, that the holy Ghost shall teach nothing but what Christ himselfe hath first taught in the Scriptures of the Euangelists and Apostles. Whereup∣on we conclude as Chrysostome doth, n 1.39 If yee see a man say∣ing, I haue the holy. Ghost, and not speaking the things of the Gospell, but matters of his owne, he speaketh of himselfe, and the holy Ghost is not in him. If any of them who are said to haue the holy Ghost do speake any thing of himselfe, and not out of the Gospell, beleeue him not. For that he readeth not those things which he saith in the Scriptures, it is manifest that he hath not the holy Ghost. Now therefore seeing M. Bishops church, contrary to the ordinance of God, seuereth o 1.40 the spirit of truth from p 1.41 the word of truth, and speaketh many things of her-felfe, whereof Christ hath said nothing, whereof wee reade nothing in the Scriptures, it is manifest that they play the Sycophants as other heretikes haue done, pretending to speake by the spirit of Christ, when they speake wholly either by their owne or by a woorse spirit. But M. Bishop not content with one corruption, in substituting his church of Rome in the place of the Catholike Church of Christ, addeth another, in saying, that that article of our Creede doth teach vs to beleeue the Catholike church. Which words, although being truely meant, they expresse the same in English, which wee say in Greeke and Latin, yet being by the drift of his speech caried to a verie partiall and false construction, doe shew him to be a leaud peruer∣ter of our Christian faith. For whereas we saie, Credo san∣ctam ecclesiam Catholicam, in the accusatiue case, the mea∣ning is, I beleeue that there is a holy Catholike church; name∣ly, that God the Father in all ages and at all times, and a∣midst all the defections and corruptions of the world hath still had and shall haue his number of elect and chosen peo∣ple, to whom the benefite of Christs death and resurrecti∣on

on standeth effectuall and good by the sanctification of the holy Ghost, and the same now not of one nation or people onely, but of all nations and peoples thorowout the whole world. But M. Bishop by the currant of his speech turneth the accusatiue case into the datiue, as if it were said in our Creed, Credo ecclesiae sanctae Catholicae; I giue credit to the holy Catholike church; I beleeue it to be true whatsoeuer is taught me by the holy Catholike church, that so his Reader thinkeing himselfe bound to beleeue the Catholike church, and taking this Catholike church to be meant of the church of Rome, may hold himselfe bound by the articles of his Creed in all things to beleeue the church of Rome. Thus he and his fellowes most treacherously and leaudly a∣gainst their owne knowledge and conscience delude simple and ignorant soules, and make them slaues to their impious and wicked deuices, by bearing them in hand that they are bound thus to obey the Catholike church. Now heereof Master PERKINS iustly inferreth, that the eternall truth of God the Creatour is heereby made to depend vpon the deter∣mination of the creature. For let God say what he will, wee shall not stand bound to take it for truth if the church shall say the contrary, or vnlesse that which he saith be approo∣ned by the Church. Verily as Tertullian vpbraided of old the Senate of Rome, that q 1.42 with them Godhead stood at the discretion of men, and vnlesse God did please man, he should be no God; so may it well be said now of the church of Rome, that with them the religion of God standeth at their discre∣tion, and that onely shall be religion that pleaseth them. For the Bishop of Rome whilest hee taketh vpon him to make declaration of Christian faith, maketh what he list of Christian faith, and hath verified of himselfe that which Hierome said of Antichrist, that r 1.43 he should subiect all religi∣on to his owne power. For the colouring of which iniquity, M. Bishop according to their maner vseth guilefull words of notable hypocrisie, and with a faire tale gloseth a grosse indignity and damnable presumption against God. He tel∣leth

vs that Gods truth is sincere and certaine in it selfe before any declaration of the Church. Well, and what hath the church then to doe with this sincere and certaine truth? Forsooth, we poore creatures are subiect to mistaking and er∣rour, and doe not so certainly vnderstand that truth of God. But who are those poore creatures, of whom he speaketh? Mar∣ry M. Bishop, and such other petites, who are but dij mino∣rum gentium, they are poore creatures; but the Pope and his Cardinals, and the Bishops that comply to him, they are rich creatures, they are the Church, they are exempted from mistaking and errour; we must thinke all perfection of wit to be lodged in their braines; and that they certaine∣ly vnderstand and know the truth of God. But what assu∣rance can they giue vs in this behalfe? Surely, the Scribes and Pharisees, the high Priests and Elders of the lewes had as much to say for themselues, and a great deale more than they. They could plead for themselues: s 1.44 We are the seede of Abraham; t 1.45 We be Moses disciples; u 1.46 We see; x 1.47 We are wise, and the law of the Lord is with vs; y 1.48 The law shall not pe∣rish from the Priest, nor counsell from the wise, nor the word from the Prophet; and yet they persecuted Christ the sonne of God, who only is the Truth. How then may we now be assured that the Church of Rome is not the same to the church of Christ, as they then were to Christ himselfe? How may we poore creatures certainely vnderstand, that those rich creatures are not subiect to error and mistaking as well as we? Well, if we will not beleeue it, we may chuse; but assurance M. Bishop can yeeld none. He can tell vs a discourse what Christ said to Peter: but that Christ euer spake either of Pope or Cardinall, he can shew vs no∣thing. And yet as if this matter were cleere, he telleth vs of this church of theirs, that whereas we are subiect to mista∣king and errour, God hath ordained and appointed the same to be a skilfull and faithfull mistresse and interpreter, to assure vs both what is his word, and what is the true meaning of it. But againe we aske him, where hath God so ordained and ap∣pointed?

in what Scripture hath he written it, or by what words hath he expressed it, that the church which he mea∣neth should bee our mistresse to tell vs what is Gods word, & what is the true meaning of it? If he haue euidence & au∣thority for it, let him shew it; if he haue not, what shall we thinke of him that dareth thus to bely the maiesty of God? But if he considered the matter aright, he would conceiue, that those rich creatures of his, haue no other or better meanes to assure what is Gods word, and what is the meaning of it, than other poore creatures haue. By what touchstone they can make triall thereof, by the same can we also as well as they. Which comparison of the gold-smith and the touch∣stone, which he himselfe vseth, if it be rightly explicated, serueth notably to set foorth the fraud and falshood of that church, for which he pleadeth. True it is, that the church in this behalfe may rightly bee compared to the Gold∣smith. Now the Gold-smith for the discerning of true and perfect gold, doth not take his owne fingers ends, but go∣eth to the touch-stone, and no otherwise can hee either make triall himselfe, or giue assurance thereof to other men. In like sort therefore the church, which is the Gold-smith, must vse a touch-stone, for the assuring of that which it propoundeth to bee receiued and beleeued. Now then whereas M. Bishop saith, that we must rely vpon the churches declaration, to be assured which bookes of Scripture be Canoni∣call; I answer him, that we cannot be assured thereof by the churches declaration, vnlesse the church declare it and ma∣nifest it by the touch-stone. The touch-stone whereby we are to take assurance heereof, is the constant and perpetuall tradition and testimony of the former church. And this te∣stimony we first deriue from the church of the Iewes, z 1.49 to whom the words of God were committed, and to whose Scrip∣tures, a 1.50 the law, and the Prophets, and the Psalmes (and to no other) b 1.51 Christ himselfe hath giuen testimony as witnesses of himselfe, reckoning them for c 1.52 all the Scriptures, and wher∣of the Iewes in their dispersion giue acknowledgment vn∣till

this day; God so prouiding, that d 1.53 Christian faith should be prooued out of those bookes which are acknowledged for true by them that are enemies thereto. This testimony the Chri∣stian church receiued of the Apostles, and hath continued the same, together with the acknowledgment of those other bookes of the new testament, which by the Apostles and Euangelists were added to the former. What bookes then haue had this generall and vndoubted auerment and witnesse of the church continued from time to time, those and no other are to be holden for Canonicall bookes, and this is the true touch-stone for trial of certaine and vndoub∣ted scriptures. By which touchstone the church of Rome is found to bee not a faithfull Mistresse but a false harlot bringing her bastards into the Church, and forcing men to take them for lawfully begotten. And whereas it is the tra∣dition and declaration of the former church which hath beene from the beginning, by which both they and we are to be instructed as touching the true bookes of Canonicall Scripture, they force vpon vs the tradition of their owne church now deliuered vpon their owne word, howsoeuer contrary to that which the church formerly hath declared. If we follow the declaration of the ancient church, then are no other bookes to be taken for Canonicall, but what are now accknowledged and approoued in our Church, the same onely being testified concerning the old testament by the Church of the Iewes, concerning both new and old by the whole Christian church, both the Greeke and Latine, the Easterne and Westerne churches, as e 1.54 before hath been declared. But the church of Rome, perceiuing the authori∣sing of some other writings to be likely to gaine credit to some broken wares whence her thrift and gaine ariseth, hath taken vpon her very presumptuously, as a Mistresse or rather a goddesse, to giue diuine authority to those bookes, reiecting the testimony of that church, which in this be∣halfe should bee mistresse both to her and vs. In a word, whatsoeuer is to be attributed to the church in this respect,

it is idlely by M. Bishop referred to the church of Rome, as if all other churches must rely vpon her declaration, we our selues being able by the touchstone to make triall of true Scriptures, as well as the church of Rome, and therefore there being no cause why we should rely vpon them more than they vpon vs. And as vainely doth he apply to his purpose the saying of Saint Austin, that he should not beleeue the Gospell except the authority of the church mooued him thereunto; there being nothing therein meant but what may bee applied to the church England as well as to the church of Rome; Saint Austin speaking generally of the vniuersall church thorowout the world, without any ma∣ner speciall intendment of the church of Rome. But how leudly they abuse those words of Austin wholly against his meaning and purpose, I haue f 1.55 before sufficiently declared and neede not heere to repeat againe. As for the churches declaration for vnderstanding the Scripture, that is also to be tried and made good by the touchstone, because no ex∣position or sense of Scripture is to be admitted, the doctrine whereof is not to be iustified by other Scripture; and they that bring other senses and meanings do but deceiue men and leade them into errour, as other heretikes formerly haue done, and as the Papists now doe, abusing the Scriptures to draw others after them into destruction. Heereof also enough hath beene said g 1.56 before, whereof I wish the Reader duely to consider for his satisfaction in this point. That which he saith of other ancient Creeds and Confessions of faith, that they containe not all points of Christian doctrine, I ea∣ily admit: but yet let him vnderstand, that it is a maine pre∣iudice against them, that neither any ancient Creed, nor any exposition of the Creed, or confession of faith conteineth sundry pointes, which they now make to be matters of the meaning of the Creede. Let him shew that euer any ancient Creed or expositour of the Creed did vnder∣stand or deliuer, that the name of the Catholike church in the Creed hath any speciall reference to the Church of

Rome; that the Catholike church is to be defined as they now define it, by being subiect to the bishop of Rome; that the certaine declaration of the Canonicall bookes, and of the true sense of Scripture, is alwaies infallibly to be ex∣pected from the sentence of that Church; that all Christi∣ans are fully to beleeue and wholly to relie vpon that Church for resolution of all points of faith necessarie to sal∣uation. Which, and such other points, made by them mat∣ters of the Creed, because neuer any ancient writer hath found to be conteined or intended in the Creed, therefore we iustly affirme them to be new Creed-makers, coiners of new articles of faith, and thereby peruerters and corrup∣ters of the true Christian faith. As concerning the Articles mentioned by M. Perkins now holden by the Romish Church, that the Pope is Christs Vicar and head of the Catho∣like Church; that there is a purgatorie fire after this life, that images of God and of Saints are to be worshipped; that praier is to be made to Saints departed, and their intercession to bee required; that there is a propitiatorie sacrifice daily offered in the Masse for the sinnes of quicke and dead; M. Bi∣shop answereth, that the Fathers haue most plainly taught them in their writings, and expresly condemned of heresie most of the contrary positions. But what Fathers are they, and in what writings haue they so done? Surely, if the Bishop of Rome in the ancient Church had beene taken to bee the Vicar of Christ, and head of the Catholike church, it can∣not be but that we should haue very currant and frequent and memorable testimonie thereof, as a matter vniuersally receiued, and euery where practised. But now let M. Bi∣shop shew vs one; let him shew so much as one that for diuers hundreds of yeeres after Christ, did euer dreame of any such thing. Which though indeed he cannot doe, yet hee telleth vs of that and the rest, that in those seuerall questions he hath before prooued what he saith; whereas hee hath not spoken of any more of these points, saue onely one, and in that one point, cannot be said to haue prooued

any thing, because whatsoeuer hee hath said, standeth hi∣therto reprooued. And surely if he haue no better proofes than hitherto he hath brought in all the questions that hee hath handled, the Protestants will but scorne him as a ve∣ry vnproouing disputer, and aduise him to bestow his time a while longer in the Schooles, to know what it is to prooue.

Notes

• * 1.1

  The Creed how the key and rule of faith.
• a 1.2

  Answer to the Epistle. sect. 3.
• b 1.3

  Leo epist. 12. Leo papa eccle∣siae Catholicae vrbis Romae.
• c 1.4

  Socrat hist. li. 1. ca. 6. Con∣stantinus Ca∣tholicae Alex∣andrinorum ec∣clesiae.
• d 1.5

  Athanas A∣polog. 2. Theog∣nio. &c. Pres∣byteri & diaco∣ni sub reueren∣dissimo episcopo Athanasio Ca∣tholicae ecclesiae Alexandrinae.
• e 1.6

  August. cont. Crescon. li. 3. ca. 13. Omnis A∣phricana Catho∣lica ecclesia.
• f 1.7

  Collat. cum Donat. cognit. 1. ca. 16 Aure∣lius episcopus ecclesiae Catholi∣cae Carthagi∣nensis.
• g 1.8

  Ibid. ca. 201. Aurelius epis∣copus ecclesiae Catholicae Ma∣comadiensits: & cap. 204. Nouatus episcopus ecclesiae Catholicae Sitifensis.
• h 1.9

  Concil. Constantinop. 5. act. 1. Supplica∣ti•• à Clericis & Monachis Apostolici thront Antiochenae magnae ••uitatis Catholicae sanctae eccle∣siae
• i 1.10

  Dei. Act. 8. in subscript. Sextiltanus in sericordia Dei episcopus ecclesiae Catholicae Tum∣ensiu Megethius gratia Dei episcopus sanctae dei Catholicae ecclesiae ciuitatis Heracleae, &c.
• k 1.11

  Duraeus cont. Whitak. li. 3. In nullum planè a∣liam Catholicae nomen ecclesiae, & quaerun{que} de Christieccle∣sia Prophetae praedixerunt, quàm in Roma∣nam conuenire possunt.
• * 1.12

  The Church how the pil∣lar & ground of truth.
• l 1.13

  1. Tim. 1.3.
• m 1.14

  cap. 3.15.
• n 1.15

  1. Pet. 2.5.
• o 1.16

  2. Cor. 6.16.
• p 1.17

  Eph. 2.22.
• q 1.18

  Mal. 2.7.
• t 1.19

  Mal. 2.6.
• s 1.20

  Eph. 2.20.
• t 1.21

  Ambros. in Eph. 2. Hoc est, supra nouum & vetus teslamen∣tum collocati.
• u 1.22

  1. Tim. 4.2.
• x 1.23

  2. Pet. 2.3.
• y 1.24

  Reu. 18.13.
• * 1.25

  Whom and how the spi∣rit of Christ leadeth into all truth.
• z 1.26

  Ioh. 16.13.
• a 1.27

  August. cont. Faust. Manich. lib. 32. cap. 17. Dicere soletis, Ipse vos inducet in omnem veri∣tatem, &c. de vestro Mani∣chao esse praedi∣ctum.
• b 1.28

  Tertull. de Veland. virgi∣nib. sub initio.
• c 1.29

  1 Ioh. 2.27.
• d 1.30

  August. in 1. Ioan. tract. 4. Eadem vnctio, id est, ipse spi∣ritus domini.
• e 1.31

  Idem. in actis cum Felice Manich. lib. 1. cap. 10. Si hanc doctrinam pu∣tas ad illam ve∣ritatem perti∣nere, &c. inter∣rogo te qunt sint stellae. Ibid. Ego tibi possum di∣cere ea quae per∣tinent ad do∣ctrinam Chri∣stianam.
• f 1.32

  Idem. cap. 11. Dicebat Apo∣stolus, Ex parte scimus, &c. quia in ist a vi∣ta homo cum est, non potest assequi omnia; sed ex parte as∣sequitur in hac vita; ipse autem spiritus qui ex parte docet in hac vita, post hanc vitam in∣troducet in om∣nem veritatem. Vide eund. in Ioan. tract. 96.
• g 1.33

  Phil. 3.15.
• h 1.34

  Ioh. 14.26.
• i 1.35

  cap. 16.14.
• k 1.36

  Thophylact. in Ioan. 16. Ni∣hil docturus est extra ea quae Christus docuit.
• l 1.37

  Ioh. 14.10.
• m 1.38

  Chrysost. de sanct. & o∣rando spiritu. Quia seductor est habitus, di∣cit; Ego à meip∣so non loquor, sed de lege, de Prophet is
• n 1.39

  Ibid. Siquem videritis dicen∣tem, spiritum sanctum habee, & non loquen∣tem Euangelica sed propria, is à seipso loquitur, & non est spiri∣tus sanctus in ipso. Et paulò post: Siquis eo∣rum qui dicun∣tur habere spi∣ritum sanctum, dicat aliquid à seipso, & non ex Euangelijs, ne credite, &c. Ex quo non le∣git haec scripta, sed ex seipso lo∣quitur, manife∣stum est quod non habet spiri∣tum sanctum.
• o 1.40

  Esay 59.21.
• p 1.41

  Eph. 1 13. Col. 1.5.
• q 1.42

  Tertul. Apo∣loget. cap. 5. A∣pud vos de hu∣mano arbitratu diuinitas pensi∣tatur: nisi ho∣mini deus pla∣cuerit deus non erit.
• r 1.43

  Hieron. in Da∣niel. 7. Eleuatur supra omne quod dicitur deu••, cunctam religionem suae subijciens pote∣stati.
• s 1.44

  Ioh. 8.33.
• t 1.45

  cap. 9.28.
• u 1.46

  vers. 41.
• x 1.47

  Ier. 8 8.
• y 1.48

  ca. 18.18.
• z 1.49

  Rom. 3.2.
• a 1.50

  Luk. 24.44.
• b 1.51

  Aug. cont. Gaudent. lib. 2. cap. 23. quibus dominus testi∣monium perhi∣bet tanquam testibus suis.
• c 1.52

  Luk. 24.27.
• d 1.53

  Aust. in Psa. 58. Per omnes gentes dispersi sunt ludaei te∣stes iniquitatis suae & veritatis nostrae: ipsi ha∣bent codices de quibus prophe∣tatus est Chri∣slus, & in Ps. 56. Codicem portat Iudaeus, vnde credat Christianus.
• e 1.54

  Of Traditi∣ons, sect. 17.
• f 1.55

  Of Traditi∣ons, sect. 22.
• g 1.56

  Of Tradi∣tions, sect. 21.