so odiouse a thinge was in his eares the name of the churche that for the worde churche he gaue the worde Reipub. coÌ„mon welthe Much like honestie showed an other of youre coÌ„panions in translating the Grieke writer of the ecclesiasticall historie Socrates Who making mention of certeine lettres sent by Iulius then pope to the bishoppes assembled at Antioche wherein he repreheÌ„deth them that contrarie to the canons and rules of the churche theie had holden a Councell not calling him thither whereas by the order of the churche there maie be no Councell kepte withoute the auctoritie of the B of Rome He turned the wordes there maie be no lawes made or no councell holden into these there maie be no churches consecrate without the B. of Romes auctoritie Which wordes if they had bene so had giueÌ„ yet no small preeminence to the B. of Rome for whose licence to consecrate a churche theie shoulde be faine to runne from the fardest parte of the Easte churche to Rome in the west But seing this coulde by no meanes be the minde of the author who in that chapitre mencioneth not one worde of the dedicating of anie churche and that the complaint of the bishop had bene moste childishe and without all witte to haue saide that theie had done euel in not calling him to their councell because by the canons without his auctoritie there mighte be no churches consecrate and that also thereof he him selfe coulde not be ignorant it must necessarilie folowe that he did it of wicked malice In your doinges and allegations M. Iuell is your faithe the 〈◊〉 yowe and dealing any better No truly For if it had neuer woulde yow so falsely and vntruly haue alleaged the wordes of that excellent and learned bishop of blessed memory Steuin Gardiner B. of winchestre vpon whome in youre replie to M. Doctour Cole yow father these wordes as writteÌ„ by him in his booke called Marcus Anton. Constantius Quôd ait panem in sua substantia vel natura manere vel substantiam sentit Accidente vel naturâ— proprietatem and calle it a strange phrase of speache to say Substantiam accidente as truly it had bene if he had either so saide or written But because he did neither yow haue well signified to the worlde that it is no newe or straunge thing with yow to carie aboute in youre vnquiet heade a lieng sclaunderouse tongue The wordes of the bishop entreating of the place obiected by the heretike out of Gelasius arre these Quòd addit in sua substantia vel natura manere he meaneth panem vinum which wordes go before vel subsistentiam sentit accidentium vel naturae proprietatem The which how farre they differ from youres all men may see and youre selfe can not be ignorant This manner of dealing to laie to the catholikes charges wordes that they neuer spake vsed long ago Celsus the heretike as Origene reporteth of him But to let this passe if yow had ment which of all other in goddes matters especially yow ought to haue done to deale plainely simply and vprightely woulde yow euer haue brought ageinst the reading of sainctes liues in the churche the third councell of Carthage Woulde you haue alleaged the first parte of the canon Placuit vt praeter scriptur as canonic as nihil in ecclesia legatur that is we haue agreed that nothing be reade in the churche besides the canonicall scriptures and haue lefte oute the last Sub nomine diuinarum scripturarum vnder the name of holie scripture Wherebie might haue appeared that the scope of those fathers gathered together in that councell was not to banishe oute of the churche the legendes of sainctes liues but to agree vpon such bookes of holie scripture as the auctoritie whereof being oute of doubte theie woulde haue to be readen in the churche for scripture and no other And therefore in that canon we finde named for canonicall scripture to be reade in the churche the bookes of the Machabees the epistle of S. Paule to the Hebrues and also that of S. Iames all though theie be not enrolled in youre registâ—r of Genâ—ua And that this councell ment nothing lesse then to forbid the reading of sainctes liues in the churche the other wordes that folowe if yowe had not guilefullie suppressed them woulde well haue declared where the same councell by expresse wordes permitteth that yearelie on the martirs daies their liues maie be reade in the churche Thus plaide yow before with the decree of Anacletus excepte yowe will saie that there yowe cut of the first parte and here yowe left oute the last Thus alleaged yow corruptelie the wordes of Leo his epistle which being that the prieste maie celebrate Masse offer the sacrifice because yowe woulde not haue those wordes sticke in youre readers teethe yowe wer so bolde to change with him and as the englishe prouerbe hath to steale a goose and sticke in her place a fether Whereas for those wordes yowe saie that Leo permitteth the prieste to ministre two or three communions in one daie Thus till yowe coate the place where yowe finde those wordes will we saie that yowe haue sarued Theophilus Alexandrinus as before in the article of communion vnder one kinde I haue noted Thus alleaged yow once in a sermon that yow made in S. Peters churche in Oxford in the Lent a saing of S. Austen for the mariage of votaries then which neither he nor all the other fathers that euer wrote haue or can speake more directlie ageinst them And yet yow so cunning a Maister yow ar in youre arte made it iust to serue youre purpose For whereas S. Austens wordes ar these Quapropter non possum dicere a proposito meliori lapsas si nupserint foeminas adulteria esse non coniugia Sed planè non dubitauerim dicere lapsus ruinas à castitate sanctiori quae vouetur Deo adulterijs esse peiores that is wherefore I can not saie that such women if theie fall from their better purpose and marie that this is adulterie and not mariage but this I dare be bolde to saie that the falling and sliding awaie from holie chastite vowed to god is worse then adulterie yow deuide the senteÌ„ce iust in the middest and where he saithe that he caÌ„not calle such mariages adulterie that swete soppe yowe keepe for youre owne toothe but that which foloweth that he dareth be bolde to call such manner of dealing worse then adulterie that sower sauce yow make no mention of at all but leaue it to such scrupulouse consciences as will not breake their fast with youre deintie delicates Thus much touching youre vneuen dealing in Christes cause Whereof I can saie no more but hartelie praie to god that bothe yowe and as manie take youre parte maie earnestlie repent and be hartely sorie therefore YOVRE rebellion and open war proclaimed agenst youre prince your sacking his townes your robbing his treasour your
apon D. Coles wor des in the margeÌ„t of your boke that no B. of Rome before S. Gregories time would euer be called vniuersall biâ—shop finallie then would yowe not so ignorantlie haue confounded together these termes vniuersall bishop and heade of the churche as though theie had in that place signified all one thing The which that theie doe not no maÌ„ doeth more plainelie expresse then S. Gregorie him selfe who writeth of S. Peter after this maÌ„ner The charge saith he and supremacie of all the whole churche was committed to him and yeat was he not called vniuersall apostle Lo M. Iâ—ell if you had taken the paines to haue scanned the place of S. Gregorie alleaged by yow by this and such other would yow euer haue brought in to the lighte this deade mouse this false argument and vntrue consequent There was neuer anie B. of Rome called or that would be called by the name of vniuersall bishop therefore â–ª theie be not or ought not to be heades of the churche Seing that S. Peter as saithe S. Gregorie had the charge of the whole churche although he wer neuer called by the name of vniuersall apostle If S. Peter might be heade of the churche and without anie absurditie haue the charge thereof as S. Gregorie thought although he wer not called vniuersall apostle whie should yow thicke it now anie more impossible for the pope to be called head of the churche although he be not called vniuersall bishoppe And so haue yowe by the waie an answer to your wise demaunde also that is if no B. of Rome would euer take apon him to be called th'vniuersall bishoppe or heade of the whole churche for the space of six hundred yeares after Christe where then was the heade of the vniuersall churche all that while or howe it coulde then continue without a heade more theÌ„ nowe For we saie vnto yow that that is moste false and vntrue which yowe lay for a grounded truthe that is that no B. of Rome woulde euer be called by the name of heade of the churche within the first six hundred yeares after Christe as hath bene sufficientlie proued before and that also as we haue declared yowe abuse your selfe in the framing of your saide questioÌ„ in taking for all one the heade of the churche and the vniuersall bishoppe And thus haue yow one cause whie this place of S. Gregorie maketh nothing ageinst the supremacie of the B. of Rome And other cause is for that that Iohn the B. of Constantinople by this name or title of vniuersall bishoppe vnderstoode him selfe onelie to be a bishoppe and none elles Which meaning neither in the first six hundred yeares nor at anie time sence anie B. of Rome that I could yeat heare of euer had And that this is the true meaning of S. Gregorie and not forced by me the verie wordes of the same man written to Iohn archebishop of Constantinople doe well witnesse with me Qui enim indignum te esse fatebaris vt episcopus dici debuisses ad hoc quandoque perductusâ— es â–ª vt despectis fratribus episcopus appetas solus vocari that is to saie for thow Iohn B. of Constantinople which once grauntedst thy selfe to be vnworthie the name of a bishoppe art nowe at the length comme to that passe that thowe labourest to be called a bishop alone And a little after Thow goest about saieth he to take awaie that honour from all other which by singularitie thow desirest vnlaufullie to vsurpe to thy selfe Thus maie yowe see M. Iuell howe this place being by th'author him selfe expounded fardereth yow nothing at all and also by suche auctorities and reasons as haue for our parâ—e bene before alleaged vnderstand howe vnaduisedlie it was saide of yowe that the catholikes as sure as god is god if theie would haue vouchesaufed to folowe either the scriptures either the auncieÌ„t Doctours and couÌ„cels would neuer haue restored again the supremacie of the B. of Rome after it was once abolished Doe yow not hereby giue occasioÌ„ to meÌ„ to thinke that your lacke of faithe and mistrust in goddes omnipotency in other thinges groweth euen thereof that yow thincke god is not god For towching the supremacie hauing in the scriptures nothing in the councels as little in the fathers writinges onelie thiese fewe wordes that might se me to impugne the same and yet doe not howe will yow be able to discharge so manie auctorities of the fathers such consent of councels such conformitie of examples and force of reasons as haue bene and maie be brought ageinst yow howe will you satisfie your owne conscience which telleth yowe that so manie ceremonies so manie ordonances so manie decrees of bishoppes of Rome as Thomas Beacon otherwise called Theodore Basile or by what name so euer he be elles termed hath heaped together deliuered by them to the worlde some of them as emongest a nombre that which of all other yowe make lest account of holie water within little more then a hundred yeares after Christe and the most parte in the pure state of the primitiue churche would neuer haue bene by such common and generall confent without contradiction of anie receiued by the whole worlde vsed and frequented in all the churches scattred and dispersed thorough out the same onlesse the authors thereof had had vniuersall auctoritie to establishe that which hath bene vniuersallie receiued Thus hauing hetherto touching the supremacie saide so much as maie presently serue for your chalenge leauing the rest for a whole booke either by me when god shall sende better laisure or some other better able when he shall thincke best to be thereof made I shall nowe passe to the nexte article in question THAT THE PEOPLE VVAS TAVGHT VVITHIN THE FIRST SIX HVNDRED YEARES AFTER CHRISTE TO BELEVE that in the Sacrament of the altar for so dothe S. Austen terme it is conteined Christes bodie reallie substantiallie corporalie and carnallie TErtullian an auncient writer of Christes churche reporteth of heresie that the nature thereof is either when it is pressed with the auctoritie of scripture to denie it platlie to be scripture or if she receiue it with additions and detractions to the framing of her purpose to peruert it or finally with false gloses and vntrue expositions in such sorte to water it that it maie seme to haue a far other sense then had euer the holie ghost the author thereof This lesson and manner of olde heretikes was neuer I trowe more diligently put in execution or earnestlie practised theÌ„ in this our most miserable and wretched time nor in anie controuersie more perspicuouse and easie euen at the eye to be perceiued then in this of the moste blessed sacrament of Christes owne bodie and bloude For when our aduersaries demaunde of vs scripture for the confirmation of our parte and we bring them the wordes not of Peter not of Paule not of anie of thother apostles but of Christe him selfe that
doctrine in one churche in one head thereof god almighty and his ministre vnder him appointed ouer the same we liued then and other in other places doe nowe But to procede For the estate of the Iues god by his seruant moses did so prouide to take away schismes that apoÌ„ the doutefull wordes of the lawe might arise that he appointed them a place to resort unto and aiudge to flee vnto in all such ambiguites and doutes For so is it written in the booke of Deuteronomium And shall we not by good reason thinck that he hath prouided as well for his churche except we will say that he hath byn lesse carefull of it then he was of that Which must necessaryly folow if he prouyded for them one chief iudge to haue recourse vnto in hard and doutefull questions and to vs hauing no lesse yea farr much more neede then they he left ether at all none or many to make the matter more doutefull For I remeÌ„bre a sayeng of Gregorius Nazianzenâ—s Vbi nullum est imperium nullus ordo vbi multoruÌ„ ibi seditio vt sic nullum imperium nullus ordo existat Vtrumque â—nimeódem absurditatis perducit Where is none to rule there is no ordre Where manie rule there is sedition so that after that manner of gouernemeÌ„t also there ys no gouernement there is no ordre for bothe to haue none to rule and to haue many leade vs to lyke inconuenience How shall we then say Diligiâ— dominus Syon super omniâ— tabernacula Iacob Our lord loueth Syon aboue all the tabernacles of Iacob There is no dout therefore but that Christ hath prouided for his churche which he redemed so dearely as wyth thexpence of his own most preciouse bloud a iudge and chief ruler to end and determine so many controuersies as he knewe should molâ—st and infest the same They can not say that aâ— aduersaries and kyck ageinst this truthe that thys which I alleage was in the old lawe and in a shadowe that these daiâ—s and this tyme requier other manners For that argument hath ther english apologie soluted and pronounced that so to saie wer plusquaâ— ridiculum seing there was then idem deus idem spiritus idem Christus eadem fides eadem doctrina eadem spes eadem â—aerâ—ditas idem fâ—edus â–ª eadem vis verbi dei the same god the same holie gost the same Christ the same faithe the same doctrine the same hope the same heritage the same couenaunt the same strenght of gods worde But yet this I protest that apon the auctoritie of ther apologie which with me is in that coÌ„ceit that it is with all honest and learned men that is to say taken as in deede it is for a fardle of lies I am no whytt the bolder to reason thus But because I haue perceiued that god in that people in ther lawe and priesthood shadowed out vnto vs like a cunnyng worckeman the whole forme and proportion of his churche as witnesseth S. Paule Lex vmbram habet futurorâ—m bonorum non ipsam imaginem rerum The lawe conteineth a shadowe of the good thinges to come but expresseth not manifestlie the truthe of things therefore I thought I might well reason from the shadow to the body froÌ„ the resemblaunce and image to the truthe thereto answering From the whych kinde of reasoning S. Paule sometimes absteined not as when he laboured to proue that the lawe of the gospel would beare that they whych preached the gospell should liuâ— thereby he reasoned after this sort Nunquid secunduÌ„ hoiÌ„em haec dico Speake I this as a maÌ„ that is to say proue I this by wordly reasons An lex haec noÌ„ dicit Sayth not the lawe so toe and so goeth he forward and proueth yt by this text of the old lawe Thow shalt not moosell or binde vp the mouthe of the labouring Oxe as though he should haue saide it was so in the shadow therefore yt must be so in the body and in the truth signified by that shadow Thus ye see good readers that I maâ—e say wyth S. Paule haue I proued onely by reasons fetched from the doings of men by examples of all common welthes and societes well goâ—erned that in Christes coÌ„mon weale there must be also one to rule haue I affirmed this because S. Cyprian S. Hierom blessed and holy Leo so said Who yet were while they liued here but men although now sayntes in heauen Nunquid non Lex haec dâ—â—it sayth not the lawe so toe But here I knowe our aduersaries will say that these proofes neded not to proue that Châ—istes church must haue a head and a iudge to ordre and determine doutefull questions whych happen â—mongest vs and where of the world is now so full For that will they say they know as well as Cyprian Hierom Leo or any of them all although they will not admit the same iudge or the same head that they doe But what head thinck you good readers appoynt they to gouern christes churche here in earthe what iudge to determine controuersies Forsooth the head of the churche theie saie wherein we finde no faulte but saye the same our selues is Iesus Christ and the iudge of all controuersies arisinge therein they call the scriptures Here suffer me a littell I beseche you to shake these mâ—â—â—kers owâ—e of there cloutes and to make open to the â—orld ther great dissimulation and sottelty whereby vnder the name of Christ and his most holy word so glittring at the first showe in the eyes of the simple yea perhappes of some of the wiser sorte also that it is to be feared lest yt strike them blinde alltogether they seme to haue purchased to them selues a double benefite at once fyrst greate credit by pretâ—nding and vsing nay rather abusing the name of Christ and his word next great securite both for ther owne pâ—â—sones and also for all such dyuelish doctrine as they or any other heretikes lyst to vtter Whilest on thone side they take them selues to be out of all check of man and maie be controlled of none as thei saye but of god onely who if he let them alone till that time that they thinck he will then bid thei vs let them shift for them selues theie shall haue time enough in the meane season to preache and teache wythout controllment what they lift and on the other syde whilest by prouoking to the scriptures as ther iudge they thâ—nk them selues to stand apoâ— a suer grounde seing they ar already wyth theâ— selues at a poinct to receiue no other interpretaty on thereof then shal make for ther purpose and they also see that emongest so many heresies as haue hetherto troubled the churche of god there was neuer yet any one so horrible and absurd that the author thereof hath not by this meanes in his owne indgement byn right wel able to sustein and defend But of this I will entreate more largely
of England I could not me thought either for their part which I coueâ— to make as strong as the naughtines of the cause will suffer doe better or for mine owne assurance worcke more warily then to take and cull out such proufes as for the maintenaunce of their opinion they haue there heaped to gether For them because there I persuade my selfe the reader may finde the verie force and strength of all that they haue for theÌ„ selues in this matter to saie as the place where bothe of good reason they should and for their craftie conueiance I nothing doubte but they would bring furth of their groundes the very best if they haue any better then other For my parte or rather for Christ and his churches whose quarell although farre vnworthy at this time I susteine it shall thus stande in steede that if it fortune in your iudgementes good Readers their said groundes and reasons to seeme such as any good man yea happely with some of them some of them selues may mislike they caÌ„ not yeat flee to their olde starting hole that it is but one doctours minde as they vse being sore pressed customably to doe whereas the booke bothe by the manner of the publishing thereof appeareth and sence hath byn acknowleged to be no priuat mannes acte The first argument therefore of theirs to proue that lay men in that they be kinges may take on them the ordering of matters in religion that to them belongeth the auctoritie and ouersight thereof is taken froÌ„ the example of Moyses who being a ciuile magistrat receiued neuerthelesse at the handes of almighty god bothe the charge and ordre of all the religion and ceremonies deliuered the same to the people and when Aaron being a bishop had contaminat the true religion by making the golden calf he failed not sharpely to rebuke and reprehend him therefore To this argument good Readers which out of this example they frame that therefore by good consequence it foloweth that the kinges emperours and other ciuile magistrates of our time may doe the like thus doe we answer that that auctoritie which Moyses had ouer the priestes was not because he was a prince but in that he was a priest as appeareth most euidentlie in the psalme where he is so called But ageinst this answere laboureth as they say with toothe and naile the author of that booke which walketh abrode in manie mennes handes vnder the name of a harborough for faithefull subiectes whose replie is this that in that psalme how euer the olde interpretors haue giuen vs the word the hebrue text hath Cohanim a word indifferent to signify priestes or princes aud that therefore such as doe best vnderstand the tongue giue it thus Moyses Aaron inter ministros eius Moyses and Aaron emongest his ministres And to proue that it may well so be the scripture he saieth calleth Dauid his sonnes Cohanim that is to saie ministres for well he woteth that no man wilbe so fond to saie that a kinges sonnes wer priestes yea he addeth that the best emongest the Hebrues interpreting thiese wordes giue it in Chorei Shemo Moyses AaroÌ„ inter eos qui inuocaÌ„t nomen eius Moyses and Aaron emongest them that call apon his name Thiese in effect be the reasons that moued the man to thinke that Moyses was no priest To be short Whome he taketh for the best or whome he accoÌ„pteth for the worst in the hebrue toÌ„gue or what his habilitie to iudge thereof is I confesse in good fayth I knowe not But of this I am well assured that S. HieroÌ„ Pagninus and whose translatioÌ„ for his religion he nede not to suspect Sebastianus Munsterus emongest all men taken for singulerly learned in that tongue inrerpret the worde to signify priestes And if all this satisfy him not the 70. interpretours traÌ„slate it so For thiese ar theire wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Moyses and Aaron in the nombre of his priestes And for so vndoubted a truthe was it taken with S. Hierom that he in the exposition of this psalme vsed thiese wordes Vterqué Moyses scilicet Aaron domini aduentum sacerdotali praeconio nunciauit Bothe of them that is to say Moyses and Aaron did with their priestly voyce denounce before hand the comming of our lorde Now touching the indifferency of the worde Cohanim to signify a minister or a priest we graunte it to be true but that because in some one place it so signifieth it ought therefore so to be expouÌ„ded in this that we vtterly denie And for proofe hereof we bring Abrahamus Esdras emongest the olde Rabbini called Sapientissimus He expownding this place of the psalme calleth Moyses and Aaron by the name of priestes And because no man should cauill about the ambiguitie of the worde Cohanim he graunteth it to be a worde doubtfull But to take away all such ambiguitie and to make vs assuredly vnderstaÌ„d when it signifieth this or that he giueth this rule that being ioined and applied to the name of god or any thing to him belonging as here it is it signifieth allwaies a priest but otherwise referred to prophane thinges a minister as maie be answered of Dauids children in the second booke of kings the .8 chapiter And surely so long as he standeth apon his bare vauntes of the best without naming at all any I se no cause but that we may well rest in that interpretacion which thiese â—ower for their knowledge in that tongue of the learned sort accompted most excellent beside the nombre of the .70 interpretours haue deliuered vnto vs especially seing that interpretacion which the very best emongest the Hebrues he saith haue giuen apon that place that is Moyses and Aaron emongest them that call apon his name I thinke to him that considereth well the wordes that followe Et Samuel inter eos qui inuocant nomen eius will seme and proue to be euen the very wurst But because yow shall well perceiue that Moyses was in dede a priest beside the testimonies allready brought furth I shall here alleage certein other to proue the same First S. Austen writing apon the same psalme where bothe he and Aaron ar called priestes maketh as it wer ageinst the priestehood of Moyses a certein obiection and afterward concludeth that Moyses was not withstanding a priest His wordes ar thiese Ibi quidem non videtur sacerdos essenisi Aaron Aperâ—è enim in illis literis Aaron nominatur sacerdos dei De Moyse noÌ„ ibi dicitur quòd sacerdos erat Sed si hoc non erat quid erat Nunquid maior sacerdote esse poterat Expropriat psalmus iste quia ipse sacerdos erat Moyses Aaron in sacerdotibus eius Ergo erant illi domini sacerdotes that is to say there it semeth that there was no other priest but Aaron for in that place is he plainelie named a priest but of Moyses there is no such word
sacrifices and executed the ceremonies he had also therein the souereintie and superioritie And thus much for answer to that obiection made of two high priestes But to make this matter more euident and to folowe my purpose this is not sainct Austens minde alone that the man should so fret and fume at him therefore For Gregorius Nazianzenus hath of Moyses and Aaron in plaine wordes that they wer bothe priestes and alleageth to proue it as sainct Austen did the Psalme where they ar so called with diuerse other auncient writers whome because I take the case to be cleare emongest the learned I here forbeare to alleage and am for this tyme contented to giue to our aduersaries the larger scope to put the case as though Moyses had being no priest corrected and reproued AaroÌ„ that was one that he prescribed to him what he should doe that he made him priest as it appeareth by the scriptures he did The which imagined to be true I aske this question whether it doe therefore folow that princes being lay men may at this day in matters of religion comptroll the bishoppes and prescribe vnto them what ordre they shall obserue and folow therein whether they maie also giue ordres to priestes and consecrate bishoppes now because Moyses consecrated Aaron then No trulie if yow will beleue Iohn Caluin it is an vntrue and a false collection â–ª For that Moyses saieth he had bothe the charges that is of thinges aswell ecclesiasticall and spirituall as ciuile and politike together to that I answer that it was done first by miracle and secoÌ„darily that that was but temporall till such time as thinges wer better staied For afterward saieth he as sone as god had ordeined a forme such as he â—ould should continue there remained to Moyses but onely the ciuile gouernement concerning the priestehood it was necessarie that he should resigne that to his brother Aaron And good reason whieâ— for it passeth naturall power that one man should susteine bothe the charges Hetherto Caluin Now if it be so that this auctoritie of Moyses cam to him by miracle or that he had it by especiall commission then can we not yow wot of either of these two cases gather a necessary consequence And thus might we answer our aduersaries good readers euen by their owne Doctour But cleauing to the scriptures and auncient fathers of Christes churche we hold the first opinion that Moyses was a priest and that in that respect he had auctoritie ouer the priestes and not as he was a prince The next example that they alleage is of Iosue who being also a ciuile magistrate receiued they saie at the time that he was appoincted to gouerne the people expresse commaundement and by name of religion and worshiping of god But by what wordes that would I faine knowe For in that chapitre by them in their apologie alleaged can I finde no wordes wherebie there might be grounded in temporall men as we call them or ciuile magistrates anie such auctoritie ouer matters of religion as they labour to induce For first this is out of all question that in one of these two sentences it is which I shall here alleage or that elles it is not there to be looked for The first of the which two is this Conforâ—are esto robustus c. Be of good comfort and be strong that thow maiest kepe and doe all the lawe which Moyses my seruant hath commaunded the. Swarue not either to the right hande or to the lefte that thow maiest vnderstande all thinges that thow doest Is there here good readers any auctoritie giueÌ„ to meddle with religion was there not as much as this cometh to saied to euery one of the children of Israell that they should trulie obserue the coÌ„maundementes giuen to theÌ„ by Moyses Is there not as much saide to euery one of vs touching the obseruing of the commaundementes of almighty god and yet had neither the children of Israel then nor we nowe auctoritie ouer religion pardie The other sentence is this Non recedat volumen c. that is to saie let not the booke of this lawe departe from thy mouthe but thow shalt spend thy time bothe nighte and day in the meditation thereof that thow maiest kepe and doe all thinges that ar written therein TheÌ„ shalt thow directe thy waie and vnderstande the same Where I pray yow is Iosua here coÌ„maunded to meddle with religioÌ„ in that that he is bidden to study the scriptures Now surelie that is far fetcht and nedeth no greate refutacion For this know I well will they graunte and for a maxima and very principle is it holden in their religion that thiese wordes perteine to euerie man a like aswell to the cartar as to the king or duke and make as much for the one to be a king as theie doe for the other to entremeddle in the order of religion Well may euery man and easelie perceiue how much they would haue triumphed if they had had but one suche texte to serue their purpose for kinges as the catholikes haue for priestes out of the holie scriptures many If they could haue fouÌ„de but one place in all the whole corps of the scriptures where had bene saide that the lippes of the ciuile magistrate should kepe the knowledge of goddes moste holie will and pleasure and his mouthe be the treasour of the same as is saide of the priestes O lord howe is it likely that their lippes mouthes and tongues should haue sowned and clattered thereof long before this that ruffle so with the example of Iosue because or for no cause that he was willed to study the scriptures dissembling in the meane season the .27 cha of the booke of Numeri where in plaine wordes it is to be found that Iosue was subiect to Eleazarus the high priest at whose bidding the scripture saieth he should goe furth and come in he and all the children of Israel It foloweth that king Dauid brought home the arcke restored religion was present not onelie as to admonishe or encourage them that accompanied it but deliuered also to them psalmes and himnes disposed the order of euery thing instituted the ceremonies and solemnitees and ruled after a sorte the priestes That Dauid brought home the arcke it can not be denied to the house at the least of Obed Edom. Although in an other place we reade how Dauid being strooken with a merueilouse feare for that which so latelie before he had sene happen vnto Oza for the onelie staieng being no priest th'arcke which otherwise was in greate daunger to fall he would not presume to carie the same into the tabernacle prepared to receiue it but called vnto him Sadock and Abiathar the priestes willing them in expresse wordes to carie it to the place appointed therefore lest happely god might strike them once again for doing the like vnlaufull acte to that which thorough their absence before they had done
yeat neuer was there any so vehement that could make all to hide their heades that some there were not who euen to the teethe of the proudest tyrants of them all standing at defence apon the walles defended not stoutely Christ and his churche For if it had bene otherwise then had the diuell as before hath bene sayed gotten the victorie and Christ taken the foile then had the churche which at Christes departure hence was bothe seene and knowen whereas by this meanes it should be neither not onely haue bene nothing at all auaunced but also in deede much abased By this that hath bene alleaged I trust you see M. Iuell and will easely confesse if not with me with Caluin yeat your late capitaine that Christes church◠must needes be visible that as his reason is we may knowe it to ioyne our selues thereto For a pooer piller shoulde it elles be to leane vnto and as homely a house for succour to flie to if when a man should stand in distresse and neede thereof he wer suer neuer to see it or knowe it by which meanes he should finde it Next after this yow will graunte I hope that this churche of Christ hath alwayes kept with it the truthe of gods worde and right vse of his sacramentes and in fewe wordes to comprehend all that it neuer yeat erred in any necessarie point of doctrine For if it haue as in your apologie yow labour in vaine to proue it maye then shall yow heare once again and as often as yow so saie yow must not thinck much to heare that Christ hath not kepte touche with his churche that he was from home when the diuell was there that hell gates by which one right well vnderstandeth heresies haue preuailed against it the contrary whereof after the scriptures S. Austen emongest the auncient writers most plainely affirmeth Thirdly it hath bene proued that this churche of Christ is not in partes but dispersed ouer the whole and therefore called catholike as much to saye as vniuersall Last of all the truthe will compell yow to confesse that there is no certein nombre of yeares limited or prefixed for the churche to be visible after which time it should be darckened and not be seene no more thē Christes promise made to aide it for euer can berestreined to any such certeine or determinate time Which being true then foloweth it that the churche hath bene aswell visible and preserued from errours thiese nine hundred yeares last past as it was in the six hundred before And then if it be so in what a plight yow be which confesse for vs that for nine hundred yeares the practise of the churche hath ronne on oure side we prouing for oure selues that for the six hundred yeares before it hath doen the like I praye you well to considre to laie youre hand apon youre hart and thincke apon it seriously This fundation layed let now yow and me imagine together which I haue oftentimes doen with my self alone that we were fiftie yeares agoe bothe mē liuing together in this worlde of good yeares and discretion that beginning then to mislike and suspect the religion thorough all the worlde vsed we sought for the churche of Christe which we were persuaded not to be emongest them who preached the worde and ministred the sacramentes as they did such a church for example as nowe is in England to be seene where the head should be a laie man a womā or a childe in no wise a priest where should be but two sacramentes where there should be no sacrifice yea the very name should be odiouse where in the sacrament of the altar should be saied to be nothing but bread and wine in the which there should be no inuocation of sainctes no prayeng for the dead no abstinence from meates on prescript daies where onely faithe should be taught to iustifie good worckes to be nothing auaileable or meritoriouse to the doers and finally in all pointes qualified according to the directiō of youre cōmunion booke Let vs I saie imagine that all waies presupposed that such a churche as I haue described is the true churche of Christ where we should in those daies haue sought after it where we should after long seeking to ioine our selues thereto to harbour our selues therein to rest oure backes thereat being all forweried with wādring from opinions to errours from errours to heresies haue at the length foūde it Or let vs discourse with oure selues whē after all this busie searche and diligēt enquiry therefore it appeared in no place what we had bene likely to haue saied the one to the other Truly what we would haue saied I know not but what we bothe should I know right well We should first haue entred in to a merueilouse mislike with oure owne wittes who being in nombre but two in learning and wisdome not the most excellent in a country on th' one side ageinst the whole wisdom of the world on the other had euer fallē in to any such foolishe fantasy or furiouse frenesy as to condēne the doings of all the rest to bring in place oure doltish dreames to thincke our selues onely to see and all other mē to be blinde to beleue that the moste learned the moste vertuouse should erre and we onely priuileaged that we might not We should haue remēbred our selues and with S. Austen haue saied Qui nō vult sedere in consilio vanitatis nō euanescat typo superbiae quaerens conuenticula iustorum totius orbis vnitate separata quae non potest inuenire Iusti autem sunt per vniuersam ciuitatē quae abscondi non potest quia supra montē constituta est montē illum dico Danielis in quo lapis ille praecisus sine manibus creuit impleuit vniuersam terrā He that will not sitte in the coūcell of vanitie let him not vanishe away with the shadowe of pride seeking after conuenticles of iust men the vnitie of all the world being seuered which he shall neuer be able to finde For the iust ar dispersed thorough out that vniuersall citie which can not be hiddē because it is founded apō a hill euē that hill that Daniel speaketh of in the which that stone that was cut forth without handes grew and filled the whole worlde Besides this we should haue iudged our selues men altogether faithelesse that giuing no more credite to Christes promise we would thincke his churche to haue byn by him at any time forsakē and the whole world inuolued and wrapped in an vniuersall darckenesse Whereas true faithe and good reason ought on the contrary part to haue persuaded vs that we had our selues rather bene starcke blinde not hable to see then that conspicuouse citie on the top of the hill sene of all other men should be remoued or quite ouerthrowen and Christ false in his promise If we should haue thought and saied thus then M. Iuell as I see no cause why we should haue
not therefore beleue that churche willing vs to giue no credite to Luther to Zuinglius to Caluin and such like seing we obeied it coÌ„maunding vs to beleue the gospell If it deceaue vs nowe in counceling vs not to beleue them What more assurance haue we that it might not doe the like in deliuering to vs the gospell THIRDLIE youre inconstancie in misliking one daie that which you praised th' other in chaunging youre opinioÌ„s as maketh best for youre purpose in vsing now in manie thinges the reasons of the Catholikes which once ye condemned When in the olde writers I finde that this was the very manner of the olde heretikes and considre on thother side how the Catholikes remaine alwaies settled and staied without change or innouation how so euer the course of time turning about alter many thinges to their disaduauntage this I say hath moued me not a little to rest rather with them then stray with yow neither yow nor I wot whither And because yow shall perceiue that I goe not about by false and sclaunderouse reportes to bring yow in hatred but haue noted trulie the maÌ„ner of youre proceding that you may the rather detest the same Call to youre remembraunce the changing and turning in and out of youre communion booke how the first was praised for vniformitie to be agreing with Christes institution and the vsage of the primitiue churche and yet in how shorte a space that being takeÌ„ awaie yow broughte in a newe to the first in the principall pointes cleane contrary to Christes institution and the order neuerthelesse of the primitiue churche as agreable iust as was the first And yeat that whether it be in all pointes as ye minde to haue it squared and trimmed youre self and youre coÌ„panions perhappes can tell wise men that knowe the nature of heresie and haue obserued the practise and ordre of youre procedinges thinke vereily no. And whether yow youre self M. Iuell haue at any time by priuate letters to Frauncis Baldwin cast out anie by wordes to that effect of chaunging some such thinges which yet yow take to be but grenelie handled apon better laisure you knowe best your selfe at the least he hath so reported of you But because what yow will doe hangeth but apon vncerteine euentes I shall leauing that as likely whereof yow haue giuen vehement presumptions put yow in remembraunce that there was a time when youre nombre was yet but small that the Catholikes laide to youre charge that their doctrine was vâ—iuersallie receauid of all meÌ„ and in all places which no doute Christe assisting alwaies according to his promise his churche and not suffring hell gates which one righte well interpreteth to be ment of heresies to preuaile ageinst the same coulde neuer haue bene had their doctrine bene false and that youres was such as comming sodenlie no man wist from whence had onelie founde entreteinemteÌ„ at the handes of a fewe miserable men who either for the lothesomnes of some streight and peinefull profession that theie before had bounde them selues vnto gredelie desired now to walcke in the wide fieldes and brode waie of that large and lewde libertie which theie sawe to be openlie proclaimed by yow other elles thorough plaine desperation of thriuing in their present state looked after some change which as theie trusted might better the same so wer theie suer coulde empaire it neuer At which time ye coulde glorie in youre fewenes with boasting on the scriptures wronglie vnderstoode that Christes flocke was but little that manie were called but fewe chosen with such like Now beholde youre inconstancie I praye yow After that youre heresies haue gotteÌ„ in a greate parte of Germanie in England Fraunce Scotland and elles where some more libertie and freer passage as though all the world were on youre side you vaunte youre selues of youre nombre and make in youre Apologie a necessarie argument that youre doctrine must nedes be true and sounde which notwithstanding so manie enemies such a nombre of backe friendes as from the beginning it hath had hath yeat at the length founde such happie successe â–ª as that now it ruffleth in the courtes and palaces of noble men O you that triuÌ„pheas ye doe of this little which yet o god is by all were thy will otherwise to muche and yet in dede compared with the rest of the Catholikes or with that nombre and power that in his time Arrius his heresie was of verie little what woulde ye theÌ„ haue saide how woulde yow haue taken vp the Catholikes reasons of generalitie and consent which now ye set so little by if yow might once haue gotten that aduantage by th' ende which now of youre small scattred coÌ„pany brag and boaste so much Euen thus did as S. Austen rereporteth of them those perniciouse heretikes the Donatistes Who when at the first theie were but fewe bragged therein afterward when theie were groweÌ„ to be manie triumphed likewise in their nombre The Arrians also when thâ—ie were so now encreased that theie had gotteÌ„ the emperour of the worlde besides a greate nombre of bishoppes and priestes almost all to take parte with them had theie not trowe yow M. Iuell as good cause if happie successe ageinst all enemies and gainesaiers be a cause to triumphe then as yow haue now Yea trulie in all mennes iudgement theie had But euen as of them Hilarius the bishop saide Antea in obscuro atque in angulis D. Christus Deiesse secundum naturam filius negabatur c. In times pastour lorde Christe was denied to be the naturall sonne of god and was preached hauing no parte of his fathers substaÌ„ce to haue had his beginning commoÌ„ with other creatures of nothing and thus much onelie in hocker mocker But nowe heresie breaking in apon vs by the helpe and fauour of publike auctoritie triumpheth of that like a coÌ„querour which before she whispered in corners like a micher so maie we at this time iustlie saie of you And therefore we enuie not youre sorie ioye wherewith yow woulde seme to make your selues merie but contrarie wise doe pitie much your case who seing how you arre dailie driuen to such miserable shiftes that yow ar faine after the manner of suche olde heretikes as haue heretofore vexed the churche to change with the time youre opinions haue not yeat the grace to perceiue the same and to mislike that doctrine which can not come forwarde but by such meanes as heresies haue doen. When it serued youre tuâ—ne yow defended stoutelie with toothe and naile that a woman might not gouerne a realme laufullie descended vnto her no not in ciuile and politike matters Within how fewe yeares yea monethes after taught ye the time so seruing for youre purpose and yet doe that a woman maie rule not a realme in temporall thinges but the churche in spirituall I am not ignorant of your excuse in this behalfe which is to couer youre malice with the cloke of a straunger and so to
saye or any other so much as one example of crueltie that maye be able to matche this For who woulde euer thincke in men endowed with reason and those especially whose mouthes and tongues sounde so commonly the Gospell the Gospell such inhumanitie shoulde haue bene founde as first to cut of the priuy partes of their ChristiaÌ„ brother then to frie them after to cause him by violence to swallowe them downe and last of all to rippe the stomacke of him being yeat a liue to see what was become thereof Maruell not now good readers if at S. Macarius they buried the catholikes quicke if they cut the very infantes in two if they ripped the bellies of priestes and drewe oute by little and â—â—ttle their entrailles winding the same either about some sticke or tree Maruell not if at a vilage called Patte sixe or seuâ—n leagues distant from Orleance they spared not so much as the innocent age of infancy but whereas two little children had by chaunce gotten oute of the belfrie whither the residue to the nombre of twenty or fiue and twenty were for their sauegarde fledde these cruell murderers not gospellers but manquellers meting with them in their flight brought them backe againe and threwe them in to the fier there to perishe with the reste If I shoulde here particulerly reherse all the cruell and horrible actes done by the Caluinistes in Fraunce a whole booke truly shoulde I make thereof This which allready hath bene brought maye suffise for the comparing of them I will not saie with the Donatistes onely but with the moste cruell and barbarouse tirauntes that euer liued Of the rest who so is desierouse to haue more perfect knowledge him remitte I to the booke entituled Du Saccagement des Eglises printed at Paris and written by Claudius de Sainctes oute of the which I haue takeÌ„ what so euer hath here bene alleaged touching this cruell dealing of theirs Arriani The nexte comparison is of oure gospellers with the Arrians Whose vilanie and hatred towardes the blessed sacrament of the altar was such that they trode it vnder their wicked feete The churches in Africa they ouerthrewe and made of them stables for their horses Of the vestimentes and altar clothes they made shurtes and breeches They burned the bookes they spoiled the churches of their ornamentes as in an epistle written by the bishoppes of Egypte to Marcus the pope it appeareth more at large Finally as Gregorius Nazianzenus writeth mysteria verterunt in comoedias The misteries of oure religion they turned in to plaies and comedies What one thing is there of all these that yow and your companions haue omitted to doe M. Iuell wherein agree yow not with them Can yow saye that yow haue not abused the sacrament by treading it vnder youre feete That yow haue not ouerthrowen churches and turned them to worse vses then to stables that yow haue not made breeches shurtes yea cotes for plaiers and dizzardes of the holie vestimentes and altar clothes that yow haue not burned the churche bookes and other ornamentes and moste shamefully spoiled the temple of god haue yow not to conclude which I tremble as often as I remembre turned the misteries of oure faithe the sacramentes of the churche the pledges of oure redemption into comedies and playes I woulde to god yow neuer had But as it is more manifest that yow haue so done then that it can be denied so seme yow to giue little token of repentaunce thereof when yow brag of youre infamouse companie of plaiers that they arre one of the three engines set vp of god to plucke downe the popes triple crowne as much to saye although yow plainely expresse it not as to ouerthrowe all true religion Iulianus Apostata the yeare 365. Iulianus the emperour who of a good and vertuouse catholike prince became sodenly a cruell wicked and tirannouse persecutor of Christ in his membres beganne the foundation of this goodly newe religion of his with the robbing of churches and spoiling the cleargie of their priuileages He banished aftâ—rwarde the priestes and faithefull he ouerthrewe the aultars and caused the sacrifice to ceasse as in a sermon that Chrisostome made of the two martirs Iuuent and Maximus who being bothe souldiours and men of armes woulde he saith sacrifice and offer vp them selues to god seing the sacrifice of the churche ceassed it maye moste manifestlie appeare He reproued the Christians as witnesseth Cirillus and called them wretched men for doing reuerence as then was the guise of Christian men to the crosse of Christe for making the signe thereof in their forheades for painting of it on the doores of their houses he reproued them for worshipping the reliques of martirs for visiting their tombes for praieng to them at their graues and sepulâ—hres calling them deade men He ouerthrewe the image and picture of Christe The arcke or shrine wherein were religiously kepte the bones of S. Iohn Baptist he brake open burnt them and dispersed abroade the asshes Now to make the comparison Whether yow contemne as Iulianus did the crosse of Christe whether with him yow call them wretched men that reuerence it that make the signe thereof on their foreheades that painte it on their doores kepe it in their houses let youre burning and breaking of so many thousandes youre banishing them oute of the churches youre troubling and vexing of such honest men as being desirouse to haue with them some liuely remembraunce of Christes deathe and passion to stur vp their colâ—e deuotion to moue their dull and heauy affectioÌ„s kepe them for that purpose youre iudgementes agreing all on him whome entring in to a churche falling vpon his knees yow beholde marcking his forheade with this signe which was notwithstanding once as witnesseth Chrisostome the manner of kinges at their entraunce in to the churche to be moste assuredly an enemie to Christes gospell Finally let that horrible acte done in the late troubles in Fraunce by youre companions who in the contumelie of the same comming in to a churche where was the image of Christe crucified strangled first two priestes and then hanged them vp after on either side of it be a moste ample and sufficient testimonie thereof As for the rest denie that yow agree with him if yow can So little shall that displease me that yow shall I protest make me very glad to heare thereof giue me good cause to hope and occasion to praie that at the length yow will and also maie falling awaye from all other heretikes and all their diuelishe heresies drawe home to the lappe of youre mother that suer sanctuarie from whence to your owne harme and her greate griefe yow haue so farre strayed Ethnikes Iues. The Ethnikes and heathen men brake the image of Christe as Sozomenus writeth The Iues as Athanasius reporteth crucified it on a certeine time euen as their fathers did Christe him selfe They asked of him in
SacrameÌ„t vver not such blood as yssueth from vaines or-such fleshe as is of the Substance of maÌ„ such I meane in substance not in maner of being Substantially Corporally Carnally Lib. â— Paschal Manicheus taught that Christ had no true but a fantastical body Homil. 5. de paschate Homil in Encenijs The misteries he calleth the bread and vvine In Ioâ—â— lib. 10. cap. 13. Lib. 11. cap. 27. A reasonable request to M. Iuell and his fellovves Exod. 7. Exod. 22. Psalm 81. The scripture belied by the heretike Philipp Cap. 2. lib. 5. contra MarcioÌ„ cap. penult Epist. 47. Colloss 1. Hebre. 1. Hovv the sacramenâ— is called a figure of Christeâ— bodâ—e Homil. 24 in 1. Cor. 10. Christes body vvorshipped in earthe not in heauen onely M. Iuell In psalm â—8 Christ ministred the sacrament vnder one kinde Luc. 24. Lib. 3. de consens Euangelist Cap. 25. Homil. 17. Act. â— Act. 20. Laica communio Lib. 4. epist. â— Caâ— 2. Can. 50. Lib. 9. Confess Epist. 180 Theophil Alexandr alleageâ— by M. Iuell In His sermon folio 35. Cap. 32. Lib. 8. Euel Sprites and heretikes hate the Masse alike Lib. 9. Cap. 12. Hoâ—il 3. in epist. 〈◊〉 Ephes. The true meaning of Chrisostomes place â— Corin. 11. Homil. 83. In Math. M. Iuelles proufes against Priuate Masse examined Iuell M. Iuell coÌ„fesseth the doctours to be good groundes to builde apon In the second ansvvere to d. Coles letters Iuell Iuell a epist. ad Burdegal b in Luca cap. pr. c de ciuitate dei li. 10 cap. 20. et lib. 17. cap. 20. d in epist. ad hebreos in cap. â—0 Homil. 17. e Hieron cap. 1. in Tit. Amb. epist. 33. f Chrisost. 1. Cor. 10. â—omil 17. The. 10. canon of the apostles brought against priuate Masse The ansvvere The yeare of our lorde 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Iuelles allegatioÌ„s be not to the issue Anacletus l. inciâ—ile ff de legib The true vnderstanding of the place of Anacletus The place of Anacletus brought by M. Iuell turned against him selfe Hovv the auncient vvriters at to be vnderstaÌ„d forbidding all to be present at the Masse saue those that vvil receaue vvith the priest A fimilitude Canon 47 18. Sermo 251 De â—eÌ„por Actâ— 5. No Scripture forbiddeth the priest to receaue alone or the alie man to be present thereat vvhen he communicateth not In his Sermon fol. 34. Math. vlâ— Marci 16. Lucae 22. 1. Cor. 10. Lib. 2. epist. 3. Lib. 3. de ciuitat dei lib â— contraduersl â—eg proph cap. 20 Serm. 6. de Paschâ—t Vbi supra Epist. ad Ianuar. 118. Math. vlâ— Ast 8. 10. Lib. contra FaustuÌ„ 32. cap. 14. Confess lib. 3. cap. 7. In quaest ex nou testam q. 75. In psaâ—m 36. coâ— c. 3. The churche hath her times of grovving The catholike doctrine touching priuate Masse Tvvo speciall vses of the Sacrament M. Iuell hath not brought so much as one proufe against priuate Masse In the Sermon fol. 43. Psalm 63. The first cause 1. Timoth. 3. Psalâ— 18. Math. 5. Contra Luciferianos Ephes. 4. Fol. 26. of that booke vvhich being last printed hath no place named vvhere The protestants confessioÌ„ concerning the antiquitie of their religion Math. 24. Christes churche vniuersal Psalm 122 Coutra literas Petil. lib. 2. cap. 16. Lucae 24. Libro de cantico noâ—o cap. 5. S. Austens rule to knovv the true preacher from the false Epist. 170. Psalm 71. Daniel â— Lib. 4. Instit. cap. 1. The churche is visible It erreth not De â—iuitat Dei lib. 20. cap. 8 It is vniuersall Contr. epistol Parmeniâ—ni lib. 3. cap. 5. â—ib de praescript aduersus haeâ—es The yeare of oure lorde 182 â–ª M. Haddons confession of the continuance of the Gospel in England The .2 Contra epist quam vocant fundamentum cap. 4 â–ª The .3 De â—inod aduâ—rsus Arrianoâ— The. 4. Caluin lib. 3. Instit cap. 23. Caluin in 1. Osee. â— 7. Amos. Apologie The late Apology reasoneth against vâ—itie Cap. 4. 1. Cor. 14. Ioan. 13. The. 5. Ast. 13. 14. The testimonie of Erasmus concerniâ—â— the nevve ghospellers In Epist. in Pseudoeuangelic Ministrelles and players chief ministres in publishiÌ„g the nevve ghospell Fol. 750. â—l quod ait praetor § ait praetor ff De his qui not infam Concil Caâ—thag 7. Cap. 1. Lib. 1. epist 10. ad EucratiuÌ„ The. 6. The first author of the nevve ghospell L. Si quis non dicam C. de episcop cleric Libr. de Missa angulari Luther persuaâ—ed by the diuell to haâ—e Masse In a sermon of matrimonie printed at vvitem berge first Anno 1522. after vvard An no. 1553. Tom. 6. German fol. 177. The. 7. The. 8. Iâ—inaeus lib. 1. cap. 20. That goâ—d vvorckes be not meritoriouse an hereâ—y of Simon Magus a Histor. trip lib. 8. cap. 9. b Nicephor lib. 6. cap. 30. The pope renouÌ„ced c Hieron in proaem dialog adâ—ers Pelag. August de haeresib cap. 45. Free vvill Fasting dayes d Epist. 86. ad Casulanum praesbit e Epiph. lib. 3. â—aeres 75. Sacrifice and praiers for the deade f August de haeresib cap. 82. AbstineÌ„ce froÌ„ meates No difference of sinnes Virginitie and mariage August lib. 2. Retract cap. 22. De peccat merit lib. 3 cap. 7. Heres 82. Hieroâ— contra Vigiâ—aâ—iuÌ„ ad Exuperium Epist. 75. Lib. 6. Cap. 33. Lib. 7. cap. â—6 Lib. 6. conâ—ra Donatist Altars ouerthrovven Optatus Lib. 2. contâ—a Donatist i August lib. 3. â—cap 4. 5. contra Crescon Gramat k August Epist. 15â— l Augustâ— Bonifacio comiti epist 50. m In demonstrat aduers. Gentil quod Christ Sit deus Macedoniâ—9 Histor. tripart lib. 5. cap. 34. Epist. 152 Anno. 1. Reginae Eâ— lizabethae 〈◊〉 8. The cruelty of the Caluinistes in Fraunce Theodorit lib. 3. cap. 6. Horrible crueltie n Victor De perseâ—ut Vandaâ—c lib. â— cap. 3. o L. â— C. dÌ„e off praefect praetor p Victor lib. 3. Orat. ad Heron. Philosophum q Theodoritus lib. 3 Cap. 6 r lib. 6. â—â—Ì„tra luâ—iâ—n The crosse s Lib. 10. coÌ„tra IuliaÌ„ t Sozomen lib. â— cap. 12. v Theâ—doâ—â— lib. 3. Cap. 6. Homil. De peâ—tâ—coste Michael Fabritius contra Bâ—â—am x lib. 5. cap. 21. y lib. de pass imag Christi Petr. Crinit lib. 4. de honest discipl Hovv the heretikes occupie their igno rant and vnlearned brethern He liued in the yeare of oure orde 220. In Orat. quam hab contra Iul. Lib. 3. cap. 3. Lib. 10. coÌ„â—ra Iulian. Sozomenus lib. 5. cap. 21. The image of Christ placed by the Christians in the churche 1200. yeares ago Sup. Math. â—omil 54. Epist. 186. The. 9. Lib. de Spâ—ritu sancto Cap 27. CoÌ„tra Cresâ— con Gram. lib. 1. cap. 33. The. 10. M. Haddon Vâ—ler Max. lib. â— cap. 7. Math. 18. Musculus Socrates lib. 2. cap. 17. 〈◊〉 Gardiner B. of vvin toÌ„ misreported by M. Iuell â—ol 71. The councell of Carthage mangled by M. Iuâ—ll cap. 47. Anacletus guâ—lefully alleaged Epist. 81. ad Dâ—oscor Leo falsified by M. Iuell Theophil Alexandr August de bono viduit cap. 10. The. 11. Theodorus Beza The. 12. In CoÌ„men in epist. ad Ro. prioris aedit Lib. 3. cap. 23. Sect. 4. Genes 4. Genes 4. Iacob 2. Philip. 2. De visitâ—â— infirm lib. 2. cap. 4. In Leuitic homil 2. De ciuit dei lib. 10. cap. 20. Homil. 24. 1. Cor. 10 Deciâ—itat De lib. 10 cap. 20. East â—ib 1. Apologetic aduers. Eunom