our holydayes be some what short in number of theirs so far are we from hauing more than double as many as they had But your spirite is acquaynted with suche vntrue assertions But you saye we mighte haue all these commodities without all those daungers c. and why not as well this waye whiche the whole Churche hathe from tyme to tyme allowed as that way whiche certayne particular persons of their owne heades haue deuysed There is nothing that you haue to saye agaynst these dayes but onely their names and that those memories of Martyrs strayghten our consideration of them vnto those dayes c. and that men be inhibited from bodily labour to serue God al which I haue answered before and the latter in parte you confesse for you woulde haue certayne dayes appoynted for publike prayer the celebration of the sacraments hearing the worde and you seeme not to deny but that the remembrance of Saincts and Martyrs may be kepte onely you mislike that in the rest of the day men should be debarred from their bodily labours exercising their dayly vocations Wel I perceeue that something you woulde finde faulte with if you knewe what They are not so bounde from labour as it appeareth in the lawes of this Churche but that they may doe their necessarie businesse and in déede they are so farre from scrupulositie in thys poynte that all the punishmentes appoynted can not kéepe a number of them from their worldly affayres not in the very time of publike prayers and preaching of the worde and yet I sée no cause why they maye not iustly be wholly debarred excepte some vrgent occasion require sometime the contrarie from their bodily labours in suche dayes for are not the housholders bounde of duetie as well to instruct their families as the Pastor is bounde to instructe them and when is there a more conuenient tyme than in suche dayes If you haue suche a regarde to their worldly affayres is it not more commodious for them to abstayne wholly from worke vpon these Holydayes when they fall than twice or thrice euery wéeke halfe the daye Therefore this reason of yours as it is worldly so is it weake bothe in the respect of God and of the worlde also Your imagination that the kéeping of Easter dothe fetter the meditation of Easter to a A bayne reason fewe dayes c. and so likewyse the reste of the Holydayes I haue answered before it is a moste vayne reason and you mighte as well saye that there oughte to be no certayne tymes appoynted for the receyuing of the holy Communion bycause the meditation of the death and passion of Christe and the application of the same is fettered to these certayne dayes whiche shoulde continually be thoughte of and dayly as long as we lyue The same mighte you saye likewyse of the Sabboth daye But you oughte to knowe that the especiall celebrating of the memorie of Christes resurrection once in the yeare is no more a fettering of our meditation thereof to that daye onely than the receyuing of the Communion once in the moneth is a strayghting of our consideration of the deathe and passion of Christe to that time onely wherein we receyue the holy Sacrament By this reason of yours we muste eyther haue suche memories celebrated at all times or at no time But wyse men can consider howe farre you wander for want of reason Chap. 2. the. 4. Diuision Ansvvere to the Admonition Pag. 176. Sect. 3. 4. 5. Ierome writing vpon the. 4. chap. to the Galatians sayth on this Ierome sorte If it be not lavvfull to obserue dayes moneths times and yeres vve also fall into the like fault vvhich obserue the passion of Christ the Sabboth day and the time of Lent the feasts of Easter and of Pentecoste and other times appoynted to Martyrs according to the maner and custome of euery nation to the vvhich he that vvill ansvvere simply vvill say that our obseruing of dayes is not the same vvith the Ievvish obseruing for vve doe not celebrate the feast of vnleuened bread but of the resurrection death of Christe c. And least the confused gathering togither of the people should diminishe the fayth in Christ therfore certayne dayes are appoynted that vve might all meete togither in one place not bicause those dayes be more holy but to the intent that in vvhat day soeuer vve meete vve may reioyce to see one another c. Augustine in lyke manner Lib. 18. de ciuitate Dei cap. 27. sayth That vve honor Augustine the memories of Martyrs as of holy men and suche as haue striuen for the truthe euen to death c. The same Augustine in his boke Contra Adamantum Manachaei Discip. ca. 16. expounding the woordes of the Apostle Ye obserue dayes yeares and tymes wryteth thus But one may thinke that he speaketh of the Sabboth do not vvee say that those tymes ought not to be obserued but the thinges rather that are signified by them for they did obserue them seruilely not vnderstanding vvhat they did signifie and prefigurate this is that that the Apostle reproueth in thē in all those that serue the creature rather than the Creator for vve also solemnly celebrate the Sabboth day and Easter and all other festiuall dayes of Christians but bycause vve vnderstand vvhervnto they do appertayne we obserue not the times but those thinges vvhich are signified by the tymes c. T. C Pag. 122. Sect. 1. Nowe whereas M. Doctor citeth Augustine and Ierome to proue that in the Churches in theyr times there were holy dayes kepte besides the Lordes day he might haue also cyted Ignatius and Tertullian and Cyprian which are of greater aunctencie and would haue made more for the credite of his cause seing he measureth all his truthe almoste through the whole booke by the crooked measure and yarde of tyme. For it is not to be denied but this keeping of Holydayes especially of the Easter and Pentecoste are very auncient and that these holydayes for the remembraunce of Martyrs were vsed of long tyme but these abuses were no auncienter than other were grosser also than this was as I haue before declared and were easie further to be shewed if neede required and therefore (*) An vnlearned shifte I appeale from these examples to the Scriptures and to the examples of the perfectest Churche that euer was which was that in the Apostles tymes Io. Whitgifte I knowe that I might haue alleaged many other authorities for the proofe of The Repliee appealeth itō auncient authoritie this matter but I thought these two sufficient as they be in déede in such a matter as this is and your lightly reiecting of them will winne no credite to your cause among wise and learned menne You may easilie perceyue by the woordes of bothe these Authours that these dayes in their tyme were rightly and without all superstition vsed But you do well to appeale from these examples
at the other I will not denie but he may be more edisyed at the simple reading than at the Sermon vnlesse it be in this and such like case I knowe not howe it may be true that M. Doctor sayth And indeede it is as much to say that it may be that the meanes that God hath ordeyned to be the fittest and meetest to call men to saluation is not the fittest and meetest meanes which a man shoulde not once so much as thinke of without trembling and shaking euery ioynt of him Io. Whitgifte As absurde as it is Musculus doth affirme it in his common places titu de Lectio sacrae script And as his saying I report it in mine answere beléeuing it to be moste true And therefore if your malice had not béene wholy bent agaynst me you should haue ascribed this absurditie to him or at least haue deuided it betwixt vs and so my backe should haue béene somwhat eased of the burden of absurdityas wherewith you would so gladly ouercharge me God worketh by reading the Scriptures as well as he doth by preaching and God vseth reading as a meanes aswell as preaching vseth that also as a meanes to call men to saluation Read Augustine lib. con 8. cap. 12. and you shall sée that God vsed reading as a meanes to conuert him And surely I maruell that you professing the Gospell can without trembling and shaking speake so basely of reading the worde of God being a thing so precious and so singular a meanes of our saluation but for the thing it selfe I referre it to the iudgement Reading somtune preuayleth more than preaching of those that haue not drunke so déepely of the cuppe of contention as you haue whither it may not sometymes so happen Or whither they whiche are quietly affected may not receyue more edifying by the simple reading of the Sciptures which they vnderstande than by the Sermons of diuerse contentious preachers whose hote and bitter inuectiues which sauour more of malice than of loue of contention than of peace the frute of the Gospell may bréede in the heartes of those that are studious of peace and quietly minded some suspition of the truth of their doctrine Or lastly whither some misdoubting the truth of the doctrine of the preachers of the Gospell and conceyuing a preindicate opinion agaynst them as diuerse Papistes doe may not be more edifyed by diligent reading of the Scriptures of whose authoritie they doe not doubt than by hearing of the Preacher whose wordes they doe eyther mistrust or not regarde by reason of theyr preiudicate opinion agaynst all Preachers and in the ende perceyuing by reading of the Scriptures the truth of their doctrine may bée thereby established which were not by the Sermons once mooued And for this cause Christ sayde Iohn 5. Searche the Iohn 5. Scriptures c. That Reading is Preaching Chap. 2. the. 1. Diuision T. C. Pag. 127. Lin. 13. And nowe I thinke by this tyme M. Doctor knoweth his answere to his seconde question which is whether reading be not preaching ▪ And if this be not sufficient that I haue sayde I woulde aske gladly of him (*) A mere cauil whether all Readers be Preachers and whether whosoeuer readeth preacheth for if it be true which he sayth that reading is preaching then that is lykewise true that all those which reade preache and so a childe of 4. or 5. yeares olde is able to preach bycause he is able to reade Io. Whitgifte I know an answere in déede such as it is but it is much more fit for a Papist or Atheist than for a professor of the Gospell If preaching be taken generally for euerie How reading is preaching kinde of instructing or teaching by the worde of God as it is ad Rom. 10. then is reading preaching But if it be taken in the vsuall signification for him that interpreteth the Scripture teacheth and exhorteth in the Congregation by discoursing vpon the scriptures and applying them as occasion serueth then it is not so and yet no lesse profitable to edifying to such as vnderstande that which is read than preaching To reade the Scriptures is not to preach or teache in respect of him that readeth but in the respect of Gods spirite whiche thereby worketh knowledge in the heart of the Reader or Hearer For we must thinke it to be true that Cyprian sayth VVhen we reade the Scripture God speaketh vnto vs and in this sense a childe that can read may preach that is God by his worde read of a childe may and doth oftentimes teach vs. And hereof we haue God be thanked many examples in Englande of those which béeing not able to reade themselues by the meanes of their children reading to them at home receyue instruction and edifying And if you had béene disposed to haue called to remembrance that which you say you haue so diligently read in M. Foxe you might haue knowne that diuerse in the beginning came to the light of the Gospell onely by reading and hearing the newe Testament in English read which I am sure you will confesse to haue bene to them a preaching and instruction Chap. 2. the. 2. Diuision Admonition By the worde of God it is an office of preaching they make it an office of reading Ansvvere to the Admonition Pag. 159. Sect. 1. But where doth the booke make the ministerie an office of reading onely Or what contrarietie is there betwixt reading and preaching Nay what difference is there betwixt them If a man A written sermon is preaching shoulde write his Sermon and reade it in the booke to his flocke doth he not preach Is there no Sermons but such as be sayde without booke I thinke to preache the Gospell is to teache and instruct the people in fayth and good maners be it by wryting reading or speaking without booke and I am sure the spirite of God doth worke as effectually by the one of these wayes as it doth by the other Did not Saint Paule preache to the Romaines when he writte to them Was not the reading of Deuteronomie to the people a preaching 2. Reg. 23. Will you so scornefully and so contemptuously speake of the reading of Scripture beeing a thing so frutefull and necessarie T. C. Pag. 127. Lin. 18. And least he shoulde seeme to be thus euill aduised without some reason in the. 159. Page he asketh whether if a man wryte his Sermon and after reade it in the booke that reading be preaching Here is hard shift what if I graunted that it is preaching yet I denie that therefore he that readeth an other mannes Sermon preacheth and further I say that if there be any such as beeing able to preache for his knowledge yet for fault eyther of vtterance or memorie can not doe it but by reading that whiche hee hath written It is not conuenient that hee shoulde bee a Minister in the Churche For Saint Paule doth not require onely that the 1. 〈◊〉 3. Bishoppe
murtherers abulterers incestuous persons and such like whiche God by his indiciall lawe hath commaunded to be put to death whereby he byndeth the ciuill Magistrate to the obseruing of the Judicial lawes of Moses and condemneth this state gouernment now vsed in this realme of England of manyfest impietie pag. 120. 7 He affirmeth that in the Churches of Christe there be no drunkardes nor whoremongers at the least which are knowne which assertion tendeth to Anabaptisme pag. 176. 8 He saith that what socuer apparell the magistrate commaundeth the minister to weare the commaundement can not be without some iniurie done to the minister which is to debarre the Magistrates from appointing any kynde of apparell to Ministers pag. 265. 9 He saith that those ministeries without the which the Church is fully builded brought to periection and compleat vnitie are not to be reteined in the Church which is a very daungerous assertion and may giue occasion of diuers errors pag. 307. 10 He holdeth that it were more safe for vs to conforinc our indifferent ceremonses to the Turks which are farre of than to the Papistes which are so neare whiche can not be so for the Turkes vtterly deny Chryst and be voide of all Christian ceremonies pag. 475. 11 He affirmeth that not only the dignitie but also the being of the Sacrament of baptisme dependeth vpon this whether he be a minister or no that do the minister it whiche if it be true then be there nūbers not baptized that are supposed to be baptized it must of necessitie follow that they ought to be rebaptized which is plaine Anabaptisme pa. 5 8. 12 He sayth that with what lawfulnesse men may offer themselues to the prayers and hearing of the worde of God they may also offer themselues to the Lordes Supper which is a palpable error pag. 532. And pag. 604. he affirmeth directly to the contrarie 13 He denyeth that the church or any man may restraine the people from bodily labor in any of the sixe dayes which is to drawe from the Magistrate his lawfull authoritie and to giue carnall libertie to the people pag. 541. 14 He sayth that the life of the Sacramentes dependeth of the preaching of the worde which if it be true then is the Sacrament of baptisme not to be ministred to Insants bycause they can not heare the worde preached and indéede this is the ground of Anabaptisme pag. 566. 15 He doubteth whither he may call him minister or no that can not preach whiche being ioyned with his former assertion that the minister is of the being of the Sacrament ▪ it wyll fall out that he counteth all those not baptised which haue bene baptised by any other than by preachers pag. 568 and. 583. 16 He séemeth to be of this iudgement that only those which be of the familie of God ought to be baptised which is a daungerous error for not all that be baptised are of the familie of God pag. 621. 17 He secludeth the Children of excommunicate persons and of prosessed Papistes from the Sacrament of baptisme vntill they be able to make a confession of their fayth which smelleth very strongly of Anabaptisme and it is a manyfest error pag. 622. 18 He sayth that Princes must remember to subiecte themselues vnto the Churche to submit their Scepters to throwe downe their crownes before the Church and to licke the duste of the fecte of the Churche and by the Churche he meaneth the presbyterie and Eldership so that he woulde haue Princes in as great bondage to his Seniors as euer they were to the Pope pag. 645. 19 He sayth pag. 646. that the gouernment of the common wealth must be framed according to the gouernment of the Church euen as the hangings to the house and he affirmeth that the gouernment of the Church is Aristocraticall or populare and therefore his opinion must néedes be that no gouernment of any common wealth ought to be Monarchical but either Aristocraticall or populare which is a daungerous error and springeth of this that he doth not distinguish betwixt the essential points of the gouernment of the Churche and the accidentall pointes of the same for the essentiall pointes of ecclesiasticall gouernment maye well agree with any lawfull state of common wealth and ciuill kinde of gouernment as the Gospell maye be truely preached in them all the Sacraments rightly ministred discipline duely erecuted and such like but the accidentall points of gouernment as the manner of electing ministers the kinde of discipline accidentall ceremonies and other suche like rites and circumstances may be varied according to time place and persons and are so to be framed as they may best agrée with the state and gouernmente of euery common wealth The ignorance of this distinction hath cast T. C. into a great and perilous error 20 He both ioyneth with the Papistes in taking from the ciuil Magistrate authoritie in ecclesiasticall matters and also in confirming that error by their arguments and none other pag. 694. c. 21 He affirmeth that the reading of the scriptures without the preaching cannot deliuer so much as one poore sheepe from destruction c. wherein he is also contrarie to himselfe pag. 784. ¶ A note of certaine vntruthes and falfied authorities conteyned in the Replie of T. C. and are to be founde out in this Booke according to the quotation HE saythe that it appeareth in the eight chapter of the booke of Nehemias that the teast of Tabernacles which was commaunded of the Lord to be celebrated euery yeare was not celebrated from the dayes of Iosua the sonne of Nun vntill the returne of the people from their captiuitie whiche is a manyfest vntruth as it is euident 1. Esdr. 3. and it is also against the opinion of all the interpreters pag. 8. 2 Iosias is alledged for Ezechias pag. 10. 3 This worde especially is added to the texte 1. Cor. 10 pag. 86. 4 He opposeth Ignatius and Tertullian to Ambrose and Augustine as though Ambrose Augustine should thinke it to be lawfull to fast on the Lords daye the other two thould write the contrarie whereas Ambrose and Augustine fully agrée with Ignatius and Tertullian in that matter pag. 99. 5 He mangleth S. Augustines wordes both before behinde and in the mydest pag. 107. 6 Pag. 144. he falsifieth the wordes of S. Paule 1. Tim. 3. and vntruely translateth them 7 He saith that the Israelites when they worshipped the Calfe saide That they would kepe holy day to the Lorde Iehoua which is not true pag. 151. 8 He citeth a place out of Iustinians code which cannot as yet be found there neither doth he faythfully report but subtilly suppresse the wordes whiche explane the matter as they be set downe by Illyricus of whom he borowed them Pag. 184. 9 He sayth that Platina wryteth that Lodowik the second commaunded the Romaines to choose their owne Bishop which is not true for he only commended them for so doing he did not
ministers which caused it to bee celebrated when the people returned out of their captiuitie for it appeareth in the booke of Nehemias that the feast of Tabernacles which was commaunded of 8. Chap. the Lorde to be celebrated euery yeare was * This is a manifest vntruth as shall appeare not celebrated from the days of Iosua the sonne of Nun vntill the returne of the people from their captiuitie And yet were there in this space dysiers both iudges and kings both priests and Prophets singularly zealous and learned If therefore the omitting of so necessary a thing so many hundreth yeares by such godly zelous learned persons could not bring any prescription against the truth the lacke of this necessary discipline by the space of 30. yeares through the ouersight of a fewe if they be compared with that multitude ought not to be alleadged to keepe it out of the Church Io. Whitgifte Surely the inequalitie of the persons and great difference betwixt them both in godlynesse zeale learning experience and age though it séeme a small matter too some yet it ought to be well considered for it is well knowne that the firste sorte of men here mentioned did excell in all those forenamed qualities and haue continued in the same euen to the death and the latter sort many of them singular in learning zeale wisedome experience hauing also knowledge of other Churches refourmed more than you howsoeuer it pleaseth you and some of your companions vndutifully to contemne them wherefore as I saide this comparison is something and not so lightly to be estéemed as you would make the reader beléeue For my part I thinke the worse of you bycause you thinke so well of your selues that you dare be so bolde as not onely to compare your selues with them but to preferre your selues before them As for this Humilitie and abasing your selfe in saying that you cōfesse your selfe to be a great deale inferioure to the least of them He that will take paynes but to peruse your booke shall easly vnderstand that you thinke nothing lesse For truly your stile is so bigge and loftie and your tauntes such towards them and others that a man would thinke you not only to haue cast off all modestie but vtterly to haue forgotten all good manners ciuilitie and duetie But it is Rhetoricke common to you with other of your companions as appeareth in diuers places of the first Admonition and in the second throughout the whole which I would wish the reader to consider that he may thereby partly know and discerne your spirit But say you the omitting of these necessarie things ought to be no more preiudice agaynste them c. Surely if you can proue that they haue omitted any thing expressely against the commaundement of God then is it true that you say but if you cannot do so then do you vniustly charge these learned and godly martyrs But what if you haue abused the place in the. 8. Chapter of Nehemias What if you vnderstand it not truely The feast of Tabernacles was not so lōg omitted What if there can be no suche thing gathered of it as you woulde make the reader beléeue Shall I triumph ouer you and say that eyther you haue not read it or you do not vnderstand it or that you willingly and wittingly abuse it or that you receiued it in some notes from others as it pleaseth you to deale with me when no such occasion is offered vnto you I will not so requite you But this only I say that you haue not set downe the true sense of that place For the meaning is not that the feasts of Tabernacles was The true interpretation of the place alleadged out of the 8. of Nehemias not celebrated from the time of Iosua the sonne of Nun vnto that day which was almost a thousand yeares but that it was not celebrated in that manner that is with such solemnitie so great reioycing and gladnesse as the very wordes them selues declare both in the Hebrue text and in the best translations And so dothe Pellicane expounde that place who saith that these words since the time of Iosua the sonne of Nun. c. be spoken Pellican in 8. Nebe in the respect of the greatnesse of the ioy whiche then happened to the people Lyra also expoundeth the same place much after the same sort and presupposeth nothyng lesse than that the feasts were omitted all this time for he affirmeth that they were much more solemnly and with greater cost celebrated in the times of Dauid and Salomon Lyra in 8. Nebe therefore saith he the comparison is secundum quid proportionaliter for I vse hys words bycause in all this time sithence Iosua it is not read that the people were so generallie gathered togither in Hierusalem as we reade in the beginning of this Chapter that they were at this time and againe he saith that it was more for the people newly returned frō captiuitie to celebrate suche a feast with that solemnitie than it was to mightie kings and people being in prosperitie and setled in a kingdome to celebrate the same day with much more cost and solemnitie I might alledge other expositiors to the same effect neyther haue I read any that doth expound that place otherwise The like kind of speach we haue 2. Reg. 23. where it is said That there was no passouer 2. Reg. 23. holden like that which Iosias helde from the dayes of the Iudges that iudged Israell nor in all the days of the kings of Israell and the kings of Iuda whiche is only spoken in respect of the multitude and zeale of the people with the great preparation and not bycause the passouer was not all this time celebrated The like is also vsed 2. Chro. 2. Chro. 30. 26. 30. vers 26. euen so it is in this place for there is no doubt but that the feast of Tabernacles was celebrated both in Dauid and Salomons time and it is manifest that it was celebrated not long before this time as it is in plaine words expressed 1. Esdras 1. Esra cap. 3. vers 4. Ca. 3. vers 4. wherefore I might make much ado at this ouersight of yours or rather wilfull deprauing of the scriptures if I were delighted with that kind of confuting But though my learning be small and that I am ignoraunt both of Logicke and Philosophie and haue read so little in Diuinitie and you so mightie a man in the Scriptures and so profound in all kind of knowledge as you perswade your selfe to be yet you must be content here to be admonished of me that you haue abused this place and that it serueth not for your turne to proue those godly men which suffered martyrdome in Duéene Maries time to haue permitted any thing in this Churche of Englande after it was reformed expressely contrary to the commaundemente and word of God as you vntruly report So many good high priestes in the reygnes
muche as one word of any Bishop of Cōstantinople And y t it may appeare how far you ar ouerséene in this place you shal vnderstād that the last Emperour of whom Eusebius maketh any mētion in these bookes is Dioclesian who came to the Empire Anno. 288. but Constantinople was builded Anno. 335. So that by your assertion the Byshop of Constantinople was confirmed aboue 40. yeares before Constantinople was Chap. 7. the. sixte Diuision T. C. Page 42. Lin. 2. Sect. 1. I will adde only one place which if it be more (*) Part riunt montes c. bitter than the rest and cut the quicke more neare you shall not be angrie with me but first with those that were the Authors of it and then with him that wrote it Eusebius in the sixth booke speaking of Origen which was admitted not of one Byshop but of many Byshops to teach sheweth how the Byshops were reprehended by the Byshop of Alexandria called Demetrius bycause they had admitted him (a) An vntruth as will appeare without the election of the Presbyterie of the Church which were the chiefe in the election in euery Church and vnto the whiche the Churches did committe the gouernment of themselues in euery seuerall towne and citie and saith that it hath not bin heard that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that the lay men should teach when the Byshops were present Whereby it is euident that he counted him (b) Vntruth for O gea was yet a lay man and not admitted minister by any a lay man which was only admitted by the Byshops although they were many not being first elected by the presbyterie of that Church whereof he was the teacher Io. Whitgifte The terrible preface that is here prefixed would make any man quake that is not acquainted with such vayne bragges But soft man awhile you do but dreame for there is no such matter in that booke of Eusebius Did you neuer heare tell of any that T. C. smiteth at others but woundeth himselfe labouring to smite at another haue deadly wounded themselues I beléeue it will fall so out with you in this bitter and sharpe place and then shall not I neede to be angry with you you shall haue more cause to chafe with your selfe For answer to the place I say it is altogither by you falsifyed and most vntruly Eusebius fa sityed by T. C. alleadged the only thing that Demetrius found fault with was bycause Origen being a lay man did teache in the Churche Byshops being present for he saithe it was neuer heard that lay mē should teach in the churches Byshops being present But what is sayde to this nescimus quomodò c. wherein he affirmeth we know not how that thing which is not Eu. li. 6. ca. true seeing there may be found diuers who when they were able to profyte the brethren and that the holy Byshops had exhorted them to instruct the people did after this sorte teach in the Church As Euelpis was required to do at Laranda by Neon and Paulinus at Iconium by Celsus and at Synada Theodorus by Atticus whiche were all blessed brethren And it is very likely that this thing was done also in other places whiche we know not of Yea Demetrius himselfe suffered him to do the like in Alexandria as it is manifest in sundry places of that booke and euen in the end of the same chapter He retourneth to Alexandria and doth againe employ himselfe to his accustomed diligence in teaching But bycause this place is so confidently auouched and so vntruly I will set it downe as it is in Eusebius lib. 6. cap. 20. where he speaking of Origen saith thus In the meane time by reason of a greate warre begonne in that citie leuing Alexandria and thinking that he could not safely abide in Aegypt he went into Palestina and remayned at Caesaria where also he was requested of the Byshops of that countrie that he would dispute and expound the holy scriptures before the whole Church when as yet he was not ordeyned minister The whiche thing is hereby manifest for that Alexander the Byshop of Hierusalem and Theoctistus Byshop of Caesaria writing to Demetrius of him do after this sort render an accompt of that deed Furthermore he addeth this also in his letters that it was neuer heard of neyther yet at any time seene that lay men did teach in the Church Byshops being present wherein we know not how he affirmeth that thing which is not true c. As it is set downe before What one word is there here that sheweth how the Byshops were reprehended by the Byshop of Alexandria called Demetrius bycause they had admitted Origen without the election of the presbyterie of the Churche whiche were the chiefe in the election in euery Church and vnto the which the Churches did committe the gouernment of themselues in euery seuerall towne and citie c. as you affirme Nay is there any thing sounding that way the only cause why Demetrius reproueth them as I haue said is bycause they suffered Origen in their presence to interpret the scriptures in the Churche being as yet Origen was then indeede a lay man but a lay man And yet you sée how Demetrius is reproued for that also how by sundry examples it is there shewed that it is no rare thing for a lay man to interpret the scriptures in the Church the Byshop being present if he be there vnto called by the Byshop Is this your bitter place is this that terrible cutter Indéede it maketh your doings vncyphered and shrewdly woundeth you if you can well consider it But to make the matter yet more plaine Euseb. in the same booke and. 23. chapter sheweth how Origen afterwards accepit presbyterij gradum in Caesaria palestinae ab eius loci Euse. lib. 6. 23. Episcopis was made minister in Caesaria Palestinae of the Byshops of that countrie The which thing Demetrius misliked also not for any iust cause but only of malice for although Demetrius at the firste esteemed well of Origen and bare good will vnto hym yet afterwarde when he saw him maruellously to prosper and to become very famous and well accompted of he then sought meanes not only to discredite him but those also which had preferred him to the ministerie laying to his charge that which he had done being a boy that is gelding of himselfe as Eusebius doth at large declare lib. 6. cap. 8. You sée therfore how vntruly you haue reported Eusebius and that there is no suche cause by him expressed why Demetrius reproued the Byshops as you feyne to be But I partly smell your meaning which I suppose to be this that all we whiche are admitted into the ministerie by the Byshops withoute your presbyterie are but lay men whereby you would insinuate that all those which haue bin baptised by vs are not baptised bycause you say that it is of the
he hath once vttered And their ambition also is no lesse heere reproued which goe about to bring all Churches vnto the forme of their order and discipline and crie out that there is no discipline where all things are not correspondent to their orders and statutes but these men receyue a iust rewarde of their arrogancie when as they which come from them to other countreys do goe beyonde all other in sausy malopartnesse neyther bring they any thing with them from home but a vayne and vntollerable contempt of all good men neyther can they abide that they shoulde be corrected by nye admonition of others c. Beware of ambitious morositie and take héede of a new Popedome I thinke no Churche is so bounde to the example of an other but that in externall rites and ceremonies there is frée libertie giuen vnto it to appoynt what shall be for the presente state and time moste conuenient You may not binde vs to followe any particular Churche neyther ought you to consent to any suche newe seruitu Chap. 1. the. 14. Diuision T. C. Pag. 104. Sect. 3. An other faulte there is in the whole seruice or Lyturgie of Englande for that it maynteyneth an vnpreaching ministerie And so consequently an vnlawfull ministerie I say it maynteyneth no somuche in that it appoynteth a number of Psalmes and other prayers and chapters to be read which may occupie the tyme which is to be spent in preaching wherein notwithstanding it ough to haue beene more wary considering that the Diuell vnder this colour of long prayer dyd thus in the kingdome of Antichrist banishe preaching (*) 〈◊〉 à non 〈◊〉 ▪ I say not so muche in that poynt as for that it requireth necessarily nothing to be done by the minister which a childe of tenne yeare olde can not oe as well and as lawfully as that man wherewith the booke contenteth it selfe Io. Whitgifte This is a straunge collection that the booke of Common prayer maynteyneth an preaching ministery bicause it appoynteth a number of Psalmes and other prayers and chapters to be read whiche may occupie the time that is to be spent in preaching Would you haue prea ching onely and neyther reading nor praying in the publike congregation or doe you thinke that the chapters and prayers that are read occupie too long time or are you persuaded that there commeth no profite by rea ing and praying If you meane the first you haue the examples of the Churches in all places and at all tymes agaynst you if you meane the 〈◊〉 the time is not so long that is spent in praying and reading but that there may be preaching also the longest tyme if there b no Communion is not more than an houre and can you spende that houre better than in praying and hearing the scriptures read If you meane the thirde I shall haue oc asion to speake more of it héereafter But you say it dothe not so muche maynteyne an vnpreaching ministerie in that T. C. seeketh to deface the bo ke without reason poynt as for that it requireth nothing necessarily to be done by the minister whiche a childe of ten yeres olde can not doe as well and as lawfully as that man wherewith the booke contenteth it selfe It requireth of him besides playne and distincte reading the administration of the Sacramentes and maye a childe of ten yeres olde doe that also Who séeth not that you are of purpose set to deface the booke thoughe it be with chyldishe reasons Bicause a chylde may reade the booke dothe it therefore maynteyne an vnpreaching ministerie you mighte as well saye that bicause a chylde of ten yeres olde can reade the Byble translated into Englishe therefore the Byble translated into Englishe maynteyneth an vnpreaching ministerie This argument is à non caus Chap. 1. the. 15. Diuision T. C. Page 104. Sect. 3. Neyther can it be shifted in saying this is done for want of able men to be ministers for it may be easily answered that first the want of sufficient ministers ought to be no cause for men to breake the vnchaungeable lawes of God whych be that none may be made minister of the Church whych can not teache that none minister the sacraments whyche doe not preache for although it might be graunted whych thing I would not denie no not when there are inoughe sufficient ministers that they may appoynt some godly graue man which can oe nothing else but reade to be a reader in the Churche yet that may not be graunted that they may make of one that can do nothing but reade a minister of the Gospell or one which may haue power to minister the sacraments Io. Whitgifte Where is that vnchaungeable lawe of God that none may minister the sacraments Some may minister the sacraments which do no preache C rysost which doe not preache what Scripture or authoritie haue you for it Chrysostome Hom. 3. 1. Cor. 1. vpon these words Non enim misit me Christus vt baptizarem c. saythe thus He sayth not I was forbidden but I am not sent to doe this but to doe that whiche was more necessarie Euangelizare enim perp ucorum est baptizare autem cuiuslibe modò fungatur sacerdotio for few can preach the Gospel but euery man may baptise that i a priest And Ambrose vpon the same words and chapter sayth thus Non omni qui baptizat Ambrose idoneus est euangelizare verba enims lennia sunt quae dicuntur in Baptismate c. Euery one which baptizeth is not apte to preache the Gospell for the words that are spoken in baptisme are vsuall to conclude the Apostle Peter commaunded other to baptize Cornelius neyther dyd he vouchsafe to doe it himselfe other ministers beeing present c. Peter Martyr writing vpon the same words of the Apostle sayth likewise Therefore Peter 〈◊〉 the office of baptizing was committed to euery one in the Churche but not the office of preaching Neyther is it to be doubted but the Apostles themselues would haue baptized if there had lacked other ministers But seeing there was many whō they might winne to the Gospell by preaching they committed them to other to be baptized So sayth M. Caluine also vpon the same words Fewe there were to whome the office Caluine of preaching was committed but to baptize was committed to many c. Zuinglius in his booke de Baptismo of this matter speaketh thus The disciples administred Zuinglius the externall baptisme once with doctrine and the spirite for Christ taught and they did baptize as it appeareth Ioh. 4. And Paule sayde Christ sente me not to baptize but to preache therefore some taught and other some baptized Musculus also in his common places declareth that In some Churches some were Musculus in oc com de c na 〈◊〉 admitted to minister the Sacraments that were not admitted to preache And he dothe not disallowe that maner but alloweth it And M. Beza lib conf
persecution c. I say that as persecution was then a cause why baptisme as vsually mistred in priuate houses so necessitie is now y t cause why the same is ministred some tymes in priuate families Neither doe I mayntein or allow the administring of the sacraments in priuate families to be vsual or without vrgent cause but only vpon extreme necessitie of sicknesse peril of death such like In which cases as neuer any lerned man misliked ministring of the sacraments in such places so are not you able to shew either scripture doctor or reson to y t coÌ„trary whatsoeuer you say of y e tune of persecutioÌ„ touching y e matter y t same may be said of the time of necessitie also But here I would haue the Reader to note y t you are now driuen to confesse a difference in the Churche betwixte the tyme of persecution and the tyme of prosperitie and that to be conuenient in the one which is not conuenient for the other whiche distinction and diuersitie of tymes you would not before acknowledge to make any difference in the election of ministers and gouernment of the Churche and yet the case is all one Chap. 4. the. 4. Diuision Admonition They should fyrst proue that priuate CoÌ„munion c. are agreeable to the written word of god Answere to the Admonition Pag. 152. Sect. 2. If you meane by priuate Communion the Communion ministred to Of the communion ministred in priuate places one alone there is no such allowed in the boke of Common prayers but if you call it priuate bicause it is ministred sometimes in priuate houses to sicke persons Then haue we the example of Christe who ministred the Supper in a priuate house and inner parlour Mark 14. Luke 22. Math. 26. we haue also the example of the Apostles themselues who did minister the supper in priuate houses especially yf that place be vnderstanded of the supper whiche is in the seconde of the Acts and before alleadged of you to proue that common and vsuall bread ought to be in the Supper Likewise of the primitiue church as appeareth in the seconde apologie of Iustinus Martyr Tertull. de Corona militis and others T. C. Page 112. Sect. 2. And in the page 152. he bringeth other reasons to proue that the Sacramentes may be ministred in a priuate house wherof the fyrste is that our Sauiour Christe celebrated his Supper in a priuate house and in an inner parlour the reason whereof is easyly to be knowne for the lawe of God ordeyned that euery housholder in his house shoulde eate the passouer with his owne familie If it were so great as that they myght well eate vp a whole lambe Io. Whitgifte That is a reason why Christe did eate the passouer in a priuate house but it is no reason why he did celebrate his Supper there in lyke maner Wherefore my reason holdeth as yet Chap. 4. the. 5. Diuision T. C. Pag. 112. Sect. 3. Our sauiour Christ therfore with his housholde obserueth this law and for bicause he woulde declare that the passouer had his ende and that his holy Sacrament should come in place therof he doth foorthwith celebrate his supper in the same place which if he had not done neither could he haue done it at al the houre of his apprehension then approching neyther should it so lyuely haue appeared that eyther the passouer was abolished or that the Supper came in place of it beeyng celebrated both at an other tyme and in an other place Io. Whitgifte Our Sauiour Christes example of instituting and ministring his supper in a priuate familie giuing afterwarde no commaundement to the contrarie is a manifest proofe that the place is not of the substance of the sacramente and that vpon occasion it may be ministred in a priuate house You shewe a reason why Chryste at that Unnecessarie proofe tyme and in that place did minister his Supper but you shewe no reason why wée may not in lyke maner vpon necessarie occasion celebrate the Communion in the lyke place Chap. 4. the. 6. diusion T. C. pag. 112. sect vlt. For the celebrating of the Supper in houses in the Apostles tymes and in Iustinus and Tertullians tymes which were tymes of persecution I haue spoken before where also I declared that suche houses for the tyme are not priuate but publike Io. Whitgifte This answere is as fitte for me as it is for you for admit that the Sacraments may be administred in priuate families in the case of necessitie and I aske no mâ—â—â— For if persecution be a necessarie cause why is not sickenesse and perill of dâ—â—th so in lyke maner agayne if a priuate house be no priuate but a publike place when for the feare of persecution the Sacramentes be ministred in it why is it not so lykewise when they be there ministred for extremitie of sickenesse and feare of death the reason is all one and the case of necessitie like and therfore you haue not sayde any thing agaynst me but with me Chap. 4. the. 7. Diuision T. C. Pag. 113. Sect. 1. And these are his reasons wher with he would proue that the sacraments and therfore also the sacrament of Baptisme may be ministred in a priuate house Io. Whitgifte And these reasons haue you confirmed rather than confuted but to the contrarie Circumcision in priuate houses you haue shewed no reason at all and therfore these stand in ful force to the which I might adde that circumcision was celebrated in priuate families as M. Caluine truly gathereth vpon the. 58. verse of the first chapter of Luke which is a better argument to proue that the Sacramentes may be ministred in priuate places than you haue shewed any to the contrarie ¶ The Sacramentes ministred by other than Ministers Chap. 5. The fyrst Diuision Admonition Then by ministers (vv) Mat. 28. 19 1. Cor. 4. 1 only nowe by Midwyues and Deacons equally Ansvvere to the Admonition Pag. 93. Sect. 2. That then the Sacraments wer ministred only by ministers you Whether any may minister the sacramentes besides the minister alledge the. 28. of Math. which place is answered before Likewise 1. Cor 4. Let a man so think of vs as of the ministers of Christ disposers of the mysteries of God Here is not one word for your purpose except you take mysteries for sacramentes which if you doe you are much What mystâ—ries be deceiued for by the word mysteries here he vnderstandeth the word of God and gospell of Christ as al learned writers do interprete it Io. Whitgifte Nothing answered to the vnapt allegation of the. 1. Cor. 4. Chap. 5. the. 2. Diuision Ansvvere to the Admonition Pag. 93. Sect. 2. We reade in the eight of the Actes that Philip a Deacon did baptize Philip deacon baptised Moyses wife 〈◊〉 circumcise wee reade also that Moyses wife did circumcise But where doth this Churche of Englande allowe any woman to baptize or deacon
puritie of the primitiue Churche Ansvvere to the Admonition Pag. 105. Sect. vlt. c. Interrogatories to be ministred to the infant be not straunge Interrogatories ministred to infantes Dionysius Areopag neyther lately inuented but of great antiquitie For Dionysius Areopagita in his booke entituled De caelest Hierar and seuenth chapter speaking of the baptising of infantes and of their sureties or godfathers and answering to certayne prophane deriders as he termeth them which sayde that one was baptised for an other bycause the Godfather did promise and answere for the childe speaketh thus in the name of the Godfather Neque enim hoc ille ai Ego pro puero abrenunciationes facio aut fidei Sacramenta prositeor sed ita puer renunciat profitetur id est spondeo puerum inducturum cum ad sacram intelligentiam venerit sedulis adhortationibus meis vt abrenuntiet contrarijs omnino profiteaturque peragat diuina quae pollicetur Neyther doth he say this I renounce for the childe or professe the Sacraments of faith but in this sort the childe doth renounce or professe that is to say I promise so to instruct the childe vvhen he commeth to the yeares of discretion vvith dayly exhortacions that he shall renounce all contrary thinges and professe and performe those heauenly thinges vvhich he doth promise T. C. Pag. 133. Sect. vlt. Pag. 134. Sect. 1. There followeth the interrogatories or demaundes ministred vnto the infantes in baptisme for the proofe whereof is brought in the first place Dionysius Areopagita a worthy couer for such a cup. For to let passe that M. Doctor alleageth the celestiall Hierarchie in steade that he should haue cited the ecclesiasticall Hierarchie this testimonie beyng found in the one and in the other dare M Doctor be so bolde as to delude the worlde in so great light with such babies as this doth he thinke that the Authour of these bookes of Hierarchies beyng so full of subtile speculations vayne and idle fantasies wicked blasphemies making one order of Popes an other of Prelates the third of Sacrifie s and then of Monkes some of which orders came not many hundred yeares after that time wherein Denise the Areopagite liued which mentioneth many foolish ceremonies and corruptions that no other Authour neyther Greeke nor Latine stories nor other diuers hundreth yeares after doth make mention of besides him I say doth he thinke to abuse menne and to giue them such drosse in steade of Siluer such chaffe in steade of corne as to make vs beleeue that he that wrote these bookes of Hierarchie was S. Paules scholler for the better blasing of this Denis armes I will sendè the reader vnto that which Erasmus writeth of this Denis of M. Doctors vpon the. 17. of the Aetes of the Apostles where he also sheweth togither with his owne iudgement the iudgement of Laurentius Ualla I am not ignorant what Nicephorus a fabulous Historiographer and of no credite in such matters in those matters especially which might like or mislyke those times wherein he wrote sayeth of S. Paules communicating with Denis and 2. Lib. 20. cap. an other concernyng the heauenly and ecclesiasticall hierarchie But bycause I thinke M. Doctor be now ashamed of his Deuis I will follow it no further By this it may appeare that M. Doctors Dionysius beyng a counterfet and start vp these Interrogatories and demaundes ministred vnto infantes haue not so many graye heares as he would make vs beleeue although in deede the question lieth not in the antiquitie As for reasons he hath none but only as one which hath learned his aequipollences very euill he maketh it all one to say I renounce and to say I will teach another to renounce Io. Whitgifte I knowe there is contrary opinions of learned men touching the authoritie and Authour of these bookes And yet it cannot be denied but that they be very auncient neyther is it any shame for me to alleage his authoritie seing the B. of Sarisburie is not ashamed to alleage the same booke against Harding to proue reading of Defense of the Apolog. Parte 5. the Scriptures in the Church with as great credite as I do Howbeit I wil not take vpon me the defense of them neyther do I doubte but that something may be thrust in vnto them but of all other thinges this is the least to be suspected that I haue in this place alleaged Neyther am I any more ashamed of him than you are of so often alleaging the Canons of the Apostles Hyginus c. the which authorities are as much doubted of as the bookes of Dionysius His reason is to be considered agreing fully with the true meaning of this Churche of Englande but you wipe it away with a floute as your manner is when you are driuen to a pinche Chap. 1. the. 2. Diuision Ansvvere to the Admonition Pag. 106. Sect. 1. Pag. 107. Sect. 1. Augustine also in his Epistle written ad Bonifacium answering Augustine this Question why seing we dare promise nothing of the infantes behauiour and manners when he commeth to mans state yet when An obiection made by Augustine The Answere to the same he is brought to baptisme and the question is asked of those that offer him to be baptised whither the infant beleeue or no they answere that he doth beleeue sayth on this sorte Nisi sacramenta quandam haberent similitudinem c. Except Sacramentes had a certayne similitude and likenesse of those thinges vvhereof they be Sacramentes they vvere no Sacramentes at all and by reason of this same similitude oftentymes they are called by the names of the thinges themselues therefore as after a crtayne manner of speaking the Sacrament of the body of Christe is the body of Christe the Sacrament of the bloud of Christe is the bloud of Christe so the Sacrament of the fayth is fayth neyther is it anything els to beleeue than to haue fayth and therefore vvhen ansvvere is made that the infant dothe beleeue not hauing as yet fayth in deede it is ansvvered that he doth beleeue for the Sacrament of fayth and that he doth conuert himselfe vnto God for the Sacrament of conuersion bycause the ansvvere it selfe doth perteyne to the celebration of the Sacrament And a litle after he sayeth Itaque paruulum etsi nondum fides illa quae in credentium voluntate consistit iam tamen ipsius fidei Sacramentum fidelem facit Nam sicut credere respondetur ita etiam fidelis vocatur non rem ipsa mente annuendo sed ipsius rei Sacramentum percipiendo Therfore although that faith vvhich consisteth in the vvill of the beleeuers dothe not make the ehylde faythfull yet dothe the Sacrament of that fayth make him faithfull for euen as it is ansvvered that he dothe beleeue so is he also called faithfull not by signifying the thing it selfe in his minde but by receyuing the Sacrament of the thing By these two authorities it is manifest that
it be vpon occasion of sicknesse c as I haue before declared he woulde haue all or the moste parte that be present to communicate and who defendeth the contrarie and yet if they will not the rest may not be secluded his whole drift is to reproue such as will not communicate and not to prohibite the distribution of the Supper to those that be willing be they moe or be they fewer so that there be a competent number that it may be a Communion T. C. M. Beza against VVestphalus sheweth that it is not decent that baptisme be ministred but in the Church and that at standing houres and by the ministers and further that vpō no necessitie as it is called it ought to be ministred in priuate houses And that if it might be ministred in priuate houses yet not otherwise than by Ministers Io. Whitgifte You vntruely report M. Beza his wordes he onely sheweth in that place what the order of the Church is where he remaineth he doth not prescribe any certaine rule for all Churches neyther is it méete that he shoulde in such cases He so speaketh of baptizing in priuate houses that he doth not simplie condemne it But what soeuer his iudgement is in that poynt his mynd is not I am sure to bynde all other Churches to the same which thinke and teach as soundly of this Sacrament as he doth or can do though they agrée not with him in all circumstances T. C. M. Caluin in his Institutions 4. booke chapter 15. sect 20. 21. proueth that baptisme ought not to be ministred by priuate men or by any women Io. Whitgifte Only ministers of the Church are y e ordinarie ministers of baptisme neither may any other chalenge that function vnto thēselues ordinarily but yet if vpon occasion a priuate person do baptise the baptisme is good and lawfull euen as the circumcision was true circumcision that was ministred by Sephora As I haue proued Tract 9. cap. 5. T. C. ◠The iudgement of those late writers touching ceremonies and apparell whose secrete Epistles M. Doctor alledgeth appeareth by these places following cited out of their works printed and published by themselues Wherof also some are alledged by the answerer to the examiner where are diuers other places to this purpose wherevnto I referre the Reader M. Bucer vpon the. 18. of Mathewe saith that they say nothing which do alwayes obiect that greater things must be vrged than the reformation of ceremonies thereby defending the reliques of Antichrist for as much as ceremonies are testimonies of Religion And that as there is no agreement betweene Christe and Belial so those whiche are sincere Christians can abide nothing of Antichrist Io. Whitgifte M. Bucer sayth truely for the reformation of ceremonies is to be sought and not to be neglected neyther can sincere Christians abyde any thing of Antichriste as it is Antichristes but what is all this to the purpose is there no reformation of ceremonies in this Church of Englande from the whiche all Antichristian ceremonies are abandoned and those that remaine purged from al opinion of Antichristianitie And that M. Bucer ment nothing lesse than the ceremonies nowe reteined in this Church of Englande as we vse them it maye euidently appeare by that whiche I haue alledged out of him Tract 7. cap. 5. the. 5. diuision and chap. 7. diuision 4. T. C. Peter Martyr vpon the. 10. chap. of the second boke of the Kings saith that the Lutherans must take heede least whilest they cutte off many Popishe errors they followe Iehu by reteining also many Popish things For they defende still the reall presence in the bread of the Supper and Images and Vestiments c. and saith that religion must be wholly reformed to the quick Io. Whitgifte M. Martyr nameth the Popishe things which the Lutherans obserue to be the reall presence images all the Popish apparell which they vsed in their Masse for so doth he meane which this Church hath refused What his opinion is of this apparell that we reteine I haue declared tract 7. chap. 5. the. 4. diuision where he of purpose speaketh concerning the same God be thanked Religion is wholly reformed euen to the quicke in this Churche T. C. Bullinger in his Decades 5. Booke and ninth Sermon saythe that our Sauiour Christe and the Apostles vsed their accustomed apparell in the Supper and that although in tymes paste the Ministers put on a kynde of cloake vpon their common apparell yet that was done neyther by the example of Chryste nor of his Apostles but by the tradition of man and that in the ende after the example of the Priestes apparell in the olde lawe it was caste vpon the Ministers at the ministration of the Supper But sayth hee we haue learned long agoe not onely that all Leuiticall ceremonies are abrogated but also that they ought to be brought agayne into the Churche of no man And therfore seeing we are in the light of the Gospell and not vnder the shadowe of the lawe we do worthily reiecte that Massing Leuiticall apparell Io. Whitgifte Neyther do we reteine the massing Leuiticall apparell but that apparell onely which Bullinger himselfe alloweth of in diuers Epistles written of purpose touching these matters as I haue expressed Tract 7. Chapter 5. the. 6. Diuision c. T. C. Gualter vpon the. 21. of the Actes among others bringeth this for one reason to improue Paules shauing of his head for that the Gospel had beene preached twentie yeares and that therefore the infirmitie of the Iewes ought not to haue bene borne with And after he saith that that teacheth howe muche the superstitious Maisters of ceremonies hurte the Gospell which nourishe the weaknesse of fayth by the long keping of ceremonies and by their long bearing hinder the doings of those ministers which are more feruent Io. Whitgifte M. Gualter in these wordes sayth nothing against any poynt of this Churche he speaketh truely and nothing to your purpose M. Gualter hath sufficiently shewed his opinion in these matters not onely in written Epistles but in printed bookes as in his Epistle before his commentaries vpō the first to the Corinthians Surely there is no suche weight in these authorities for your purpose that you can take any great aduauntage of them indéede your cause in my opinion hath won small credite by alledging of them ¶ Imprinted at London by Henry Bynneman for Humfrey Toy dvvelling in Paules Churchyard at the signe of the Helmet ANNO. 1574.