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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

and al the fiue Citties of Romandiola togeather with the Emperours Lieutenantes Territorie called Exarchatus and gaue al the same to the Pope Pope Steuin findinge him selfe wel contented with these benefites and séeinge the weakenesse of the Greeke Emperoure procured that the Empiere should be translated from the Greekes vnto the Frenche hauinge vtterly forgotten the benefites that he had receiued of the Emperoure to the intente that the Greekes beinge vtterly oppressed and the Frenche litle caringe for these thinges he alone might rule in Italie at his pleasure Touchinge Pope Leo the thirde whose Prouidence Policie ye so mutche commende the true reporte of the Storie is this The saide Leo beinge by violence depriued of his Bishoprike in Rome fledde for aide to Charles the Frenche Kinge and by him was restoared In consideration of whiche benefite he proclaimed Charles the Emperoure of the VVeaste Sithence whiche time the Empiere of Christendome hath benne diuided and weakened the Pope enriched and the Saracenes and Turkes aboue al measure encreased M. Hardinge If the Pope Zacharias deposed Childerike for so I finde him more commonly named the Kinge of Fraunce onely vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tell that storie and not see what a strength of auctoritie is in that See whiche is able with a woorde to place and displace the mightiest Kinge in Europe VVith a woorde I saie For I am sure ye can shewe vs of no Armie that he sente to execute that his will Is that the power of a man trowe ye to appointe Kingedomes Can the Deuill him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe saide when the Iewes obiected that he did caste out Deuils in the name of the Prince of Deuils Beware ye Sinne not against the Holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges VVhiche thinge vndoubtedly he coulde not do profitably and peaceably but by the greate Power of God And yet did that line of Pipine and Charles the greate whiche the Pope did set vp florishe aboue any other stocke that ye can name sence the inclination of the Romaine Empire VVhiche in that transposed state of greate a Kingedome maketh no obscure argument of Heauenly approbation and Diuine prouidence Neither did the Pope Zacharias depose Childerike because he fansied him not as ye slaunder but onely consented to loose his Subiectes from bonde of othe made to him at the generall and moste earnest request and sute of all the Nobilitie and Communaltie of the whole Realme of Fraunce findinge him very vnprofitable and vnmeete for the Kingedome as one who beinge of no witte and therefore commonly named Stupidus as muche to saie a dolte was altogeather besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of VVomen Therefore in your owne woordes ye confesse a Diuine power in the Pope as by whome Cod directeth the willes of faithfull Princes on the Earthe The more suche examples ye bringe the woorse ye make your cause I woulde ●yer you to ease me of the labour of prouinge suche a notable facte The B. of Sarisburie Pope Zacharias deposed Childericus as you calle him or as somme other cal him Chilpericus the Frenche Kinge Therefore ye saie wée muste néedes acknowlege a Diuine Power in the Pope seinge him hable by his woorde to place and displace the mightiest Kinge in Europe For can the Diuel saie you at his pleasure sette vp and depose Kinges Verily M. Harding Christe him selfe calleth the Diuel the Prince of this worlde therefore woe maie imagine he maie doo somewhat in y● worlde And y● Diuel if ye wi●beleeue his woorde when he had sette Christe on highe vpō a Mounte shewed him al the Kingedomes of the worlde he saide vnto him Al these thinges wil I geue thee if thou wilte falle downe and woorship me This is that power that S. Iohn saithe shoulde be geuen to Antichriste Reges terrae vires potestatem suam tradent Bestiac c. vt consentiant dentque Regnum suum Bestiae donec compleantur Verba Dei The Kinges of the Barthe shal geue their strength and power vnto the Beaste c. that they maie agree togeather and geue theire Kingedome vnto the Beaste vntil the Woordes of God be fulfilled Againe he saithe Mulier ea quam vidisti est vrbs illa Magna quae habet Regnum super Reges terrae The Woman that thou sawest is that Greate Cittie that hath a Kingedome ouer the Kinges of the Worlde And againe he saith Data est illi Potestas in omnē Tribum Gentem adorabunt eam Bestiam omnes incolae terrae quorum nomina non sunt scripta in Libro Vitae Agni Power is geuen vnto that Beaste ouer euery Tribe and Language and Nation and al the dwellers of the Earth shal woorship the same Beaste whiche is Antichriste whose names be not written in the Lambes Booke of Life S. Augustine saithe Quia Antichristus ad tantum culmen inanis gloriae venturus creditur tanta ei licebit facere in omnes homines in Sanctos Dei vt nonnulli infirmi arbitrentur Deum res humanas negligere For that wee beleue that Antichriste shal comme vnto sutche a higth of vaine Glorie it shal be lawful for him to doo sutche thinges bothe towardes al menne Princes and others and also towardes the Sainctes of God that many weake menne shal thinke God hath foresaken the care of the worlde Againe he saithe Ita traditur de Antichristo quod omnes Reges superaturus sit solus Regnum obtenturus Thus it is written of Antichriste that he shal conquere al Kinges and obteine the Kingedome him selfe alone So saith S. Gregorie Antichristus veniens ipsas etiam summas huius Saeculi Potestates obtinebit Antichriste when he shal comme shal conquere the highest Estates and Powers of this worlde And al this shal comme to passe as Chrysostome saithe by the Dissolution of the Empiere whereof wee haue spoken before These be his woordes Donec Imprij illius timor fuerit nemo Antichristo statim subdetur Quando verò istud Imperium destructum fuerit vacantem Imperij Principatum inuadet tentabit ad se rapere hominum Dei Imperium As longe as the Empiere shal be had in awe noman shal streightwaie submitte him selfe to Antichriste But after that the Empiere shal be dissolued Antichriste shal inuade the state of the Empiere standinge voide and shal laboure to pulle vnto him selfe the Empiere bothe of Man and God This I trowe it is that the Pope proclaimeth him selfe the Heire Apparente of al Kingedomes This it is that Pope Nicolas saithe Christus Beato Petro Aeternae vitae Clauigero Terreni simul Coelestis imperij

that is a good Light answeare Euen in sutche Light sorte Iulianus the Apostata wrote sometime vnto the Christian Bishoppes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue readde your reasons I know them wel yenough and therefore I haue condemned them But the same Christian Bishoppes answeared him againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be ye haue readde our reasons but ye vnderstoode them not For if ye vnderstoode them ye would not condemne them As S. Paule also likewise saithe Nam si cognouissent nunquam Dominū Gloriae crucifixissent Yf they had knowen they would neuer haue Crucified the Lord of Glorie But vnto many of your side M. Hardinge I feare me wée may ouer truely say as S. Hilarie saithe vnto the Arian Heretiques Verè Deum nesciunt atque vtinam n●scirent Cum procliuiori enim venia ignorarent In deede they know not God and would God they kn●w him not Then theire ignorance were the easier to be pardoned You saie There is no Disputation to be had with Heretiques Yet your Fathers in the Councel of Basile and your Frendes in the last Councel of Trident I wil not say had Disputations but certainely yelded and gaue place vnto the Bohemiens vnto sutche others as you cal Heretiques But ye haue reason ye can foresée your best aduantage It were the readiest way to disclose your shame You neuer yet càme to Disputation but some of your companie shranke away from you As I before haue reported out of Tertullian Veritas nihil veretur nisi abscondi Truthe feareth nothing but lest shee be hid If the God of Israel come into the Temple the Idole of Dagon must needes fal downe The Apologie Cap. 6. Diuision 1. But bicause he hath already so noted vs openly lest by holdinge our peace we should seeme to graunt a fault and specially bicause we can by no meanes haue audience in the Publike assemblie of the General Councel wherin he would no creature should haue power to geue his voice or to declare his opinion excepte he were sworne and straightly bounde to mainteine his Authoritie For we haue had good experience hereof in the last Conference at the Councel of Irident where the Embassadours Diuines of the Princes of Germanie and of the free Cities were quite shut out from theire companie Neither can we yet forgeate how Iulius the thirde aboue tenne yeres past prouided warely by his write that none of our fort shoul be suffered to speake in the Councel excepte that there were some man peraduenture that would recante chaunge his opinion For this cause chiefly we thought it good to yelde vp an accoumpte of our Faith in writtinge truely and openly to make answeare to those thinges wherewith we haue ben openly charged to the end the worlde maye see the partes fundations of that Doctrine in the behalfe wherof so many good men haue litle regarded theire owne liues And that al men may vnderstand what manner of people they be what opinion they haue of God of Religion whom the Bishop of Rome before they were called to tel theire tale hath condemned for Heretiques without any good consideration without any example and vtterly without Lawe or right onely bicause he heard tel that they did dissente from him and his in some pointe of Religion M. Hardinge Ye alleage t'woo causes The first is lest by holding your peace ye should seeme to graunte a fault The second which ye make more specialie because by no meanes ye could haue audience in the late general Councel Your second cause is false as hereafter it shal be shewed Your first is naught as that which sheweth youre pride vaine glorie and pertinacie VVel ye do but as Heretikes before you haue euer done It must not be looked for at your handes that ye acknowlege any fault For that were Humilitie which vertue al Heretikes be farre from c. To geue a voice or suffrage and vtter Sentence definitiue it perteineth onely to Bishops Now ye be no Bishops but some of you mere laie men and most of you Apostates VVhether the Ambassadours and Diuines of the Princes of Getmanie and of the free Citties there were at any time vpon any consideration of their misliked demeanour or for any other iust cause restrained from the companie of the Fathers in the late general Councel at Tren● Againe whether Pope Iulius the third prouided by any write that none of your sort should be suffred to speake in the Councel the cause of recantation excepted what ye say touching this mater because ye say it without proufe We haue found you in so many other pointes of greater importance so farre to steppe aside from truth that for this we cannot beleue you But that your selues by no meanes could haue audience in the Councel at Trent and that the Ambassadours and Diuines of the Princes and free Citties of Germanie were from thence quite shutte out how true that is I reporte me to the three safe conductes whiche the three Popes vnder whom that Councel was holden graunted forth and confirmed in that behalfe VVherfore belie the councel nomore complaining that ye coulde not there haue audience and be heard Ye yeld vp an accoumpt of your faithe in writing ye say But to whom doe ye yeld it vp and by whom is it yelded from whom commeth the same Do ye acknowlege no lauful ●udge no lauful consiliorie in the whole world Committe ye your whole mater to the temeritie of the people VVhy haue ye not set your names to the Booke that conteineth the profession of your faithe and of your whole conscience The B. of Sarisburie Here M. Hardinge thought it answeare sufficient to vpbraide vs with suspicion of Untruthe How be it I haue no doubte but both the Truthe and the Untruthe by the particulares wil soone appeare First that al Bishoppes hauing voice Definitiue and interest in Councelles are solemnely sworne in al theire Decrées Canons to vphold the Authoritie of the Pope he thought it the wisest way to dissemble it For it had ben great wante of modestie to denie it The fourme of the othe recorded in the Popes owne Decretalles is this Ego N. c. Papa●um Romanae Ecclesiae regulas Sanctorum Patrum adiutor no ad defendendum retinendū saluo ordine meo contra omnes homines IN. sweare that I wil be an helper to defende and mainteine the Papacie of the Churche of Rome and the Rules of the Holy Fathers the Popes mine owne order saueds against ol men aliue But these Rules Priuileges of the Holy Fathers the Popes are these That the Pope is aboue al General Coūcelles That his bare wil must be holden as a lawe That what so euer he doo noman may say vnto him why doo you thus That his iudgement is more certaine then the iudgement of al the worlde That if the whole world

They were saide to cleanse the Leprosie bicouse they shewed who was cleansed So saith S. Augustine Nec voluntas Sacerdotis obesse vel prodesse potest sed Meritum Benedictionem Poscentis The vvil of the Prieste can neither further nor hinder But the Merite of him that desueth Absolutiō Thus therfore S. Ambrose meaneth The Prieste is a Iudge to discerne bitweene sinne and sinne as wel Priuate as Publique But Right Power or Authoritie to foregeeue fianes he hath none The Apologie Cap. 7. Diuision 4. And therefore our Saueour Iesus Christe to reproue the Negligence of the Scribes and Phariseis in teachinge did with these woordes rebuke them saieing Woe be vnto you Scribes Phariseis whiche haue taken away the Keyes of knowledge haue shutte vp the Kingedome of Heauen before menne Seeinge then the Keie whereby the way and entrie to the Kingdome of God is opened vnto vs is the Woorde of the Gospel and the Expoundinge of the Lawe and Scriptures wee saie plainely where the same Woorde is not there is not the Keie M. Hardinge By this wee are induced to graunte that the knowledge of the Scripture is a Keie whereby the gate to the Truthe is opened the vse whereof consisieth in expoundinge of the Lawe and Prophetes as they shewe Christe But wee say this not to be the special Keies whiche Christe gaue to the church but one Keie alone And so Christe calleth it where he rebuked the Scribes and Phariseis Though you haue put it otherwise then the Gospel hath in the Plural number And this Keie is common to the Lawe and to the Gospel But the Keies whiche we speake of are another thinge By the name of these leies We vnderstande the whole spiritual Power whiche Christe firste promised to Peter and afterwarde gaue to the Apostles and from them is transferred to al Bishoppes and Priestes By whiche Power Priestes teache the Gospel Consecrate the Body and Bloude of Christe and Minister the Sacramentes through Auctoritie of the VVoorde Absolue Penitētes and excommunicate Publike and hainous sinners The Keie that you confusely speake of naminge it to be the VVoorde of the Gospel and Expoundinge of the Lawe and Scriptures is one parte perteininge to this spiritual Power it is not the whole Power And where this VVoorde is not that is to saie where the Scriptures be not taught and the Gospel preached there is not the Keie saie ye there is not the exercise of that Keie saie we Yet ther is this spiritual Power that is to witte ther be the Keies Ye we say that a simple Prieste though he haue no greate learninge yet hath he the Keies though he might do better and more worthely vse them hauinge learninge and knowledge The B. of Sarisburie M. Hardinge mutche and often complaineth of the Confusion of the Keies that wée appointe not distinctly eche Keie to his seueral office Marke therefore I beseche thée Gentle Reader hewe distinctly and plainely M. Hardinge him selfe intreateth of the same Firste of the twoo Keies that Christe hath deliuered vs in the Gospel he hathe made a greate many of Keies The Keie of knowledge The keie of Order The Keie of Power The Keie of Discretion The Keie of Sacramentes And for as mutche as Sacramentes by his Doctrine be Seuen in number there muste also be of this sorte Seuen other seueral Keies And yet ouer and bisides al these Keies béeing so many the Pope hath also One Special Maister Keie Afterward by a sleight and by nimblenesse of his fingers he conueigheth al this heape of Keies into twoo Onely Keies whereof the One he calleth the Keie of knowledge and the other the Keie of Power Whiche twoo Keies notwithstandinge in the ende are suddainely consumed both into One onely Keie For where as the Keie of knowledge is lost there by M. Hardinges Iudgement Power onely remaineth without knowledge And that Keie alone dischargeth al offices and is vtterly al in al. This Keie of Power without knowledge muste néedes be y● Keie of Ignorance Or as they them selues haue vsed to cal it Clauis Errans The Keie of Errour Or whiche Keie vndoubtedly Christe saide sommetime Hoc est tempus vestrum Potestas Tenebrarum This is your time and the Power of Darkenesse Peter Lombarde him selfe saithe Many Priestes be Ignorante and haue not the Keie of knowledge Alexander of Hales saithe Scientia non est Clauis Knowledge is no Keie at al. Yet M. Hardinge answeareth vs that the simple ignorant Prieste that knoweth nothinge hath not onely One Keie but both Keies for so he calleth them in the Plural number that is to saie as wel the Keie of knowledge as the Keie of Power And thus haue they forged a Keie of knowledge without knowledge and with the same keie they expounde and open the Scriptures they Minister the Sacramentes they Binde they Loose and breake vp a by way into the Kingedome of Heauen Yet muste wée beleue that they speake simply and plainely of these Keies and without confusion The Apologie Cap. 7. Diuision 5. And seeinge one manner of Woorde is geuen to al and one onely Keie belongeth to al wee say there is but one onely Power of al Ministers as concerning Openinge and Shuttinge And as touchinge the Bishop of Rome for al that his Flatteringe Parasites singe these woordes in his eares To thee wil I geue the Keies of the Kingedome of Heauen as though these Keies were fitte for him alone and for no body els excepte he goe so to woorke as Mennes Consciences maie be made pliaunte and be subdued to the Woorde of God wee denie that he doth either Open or Shutte or hath the Keies at al. And although the taught and instructed the People as woulde God he might once truely doo and perswade him selfe it were at the leaste any peece of his dewtie yet wee thinke his Keie to be neuer a white better or of greater force then other mennes For who hath seuered him from the reste Who hath taught him more conningely to Open or better to Absolue then his bretherne M. Hardinge Your grounde beinge false what ye buylde thereon some faileth The whole Power of the Keies pardy howe often times muste we tell you one thinge standeth not in preachinge onely but in sundry other excellent ministeries also as wee haue proued If the Bishop of Rome preache not he doth neis the Open nor shut by preachinge wee graunte Yet mens Consciences beinge made plaint and subdued by the VVoorde of God by others that preache at his appointement he maie by vertue of the Keies either Open or Shut Loose or Binde as by discretion he seeth cause And whereas Christe saide to Peter and therefore to the Bishop of Rome Peters Successour To thee wil I geue the Keies of the Kingdome of Heauen wil ye call them flatteringe Parisites that yelde to him that whiche Christe gaue to him Sutche vomite sheweth what humour your stomake is charged withal Denyinge

Iohā Sleidanus lib. 13. Philip. 1. Theod. li. 4. ca. 3. Cyrill in Epist ad Theodos Valentinian Sozom. li. 9. ca. 3. Psal 2. Esaie 49. Act. 5. Greekes Anaclet Epist 1. Extra De Maior Obedien Vnam Sanctam Glossa in eodem Cap. Cornelius Episc Bitont in Conci Tridentino Psal 14. Bernard in Cantic Canticor Epist Ecclesiae Constantinopolitanae ad Ecclesiā Pragensem In Concil Lateranen Cap. 4. Luc. 13. Eusebius Iohan. 12. 1. Corin. 15. Copus Dialo c. Pa. 18. Alexander de Hales par 4. quaes 53. mem 4. Ar. 3. solut 2. Nicola Lyra in Daniel Ca. 14. Augusti contra Faust Li. 13. Hieremi 23. Vesputius ●etr Martyr Mediolanen Vesputius in Nouo Orbe fo 485. Psal 19. Luc. 2. Apocalyp 19. Tertull. contra Iudeos Arnobius contra Gentes l● 8. Iohan. 22. Distin 40. Non nos Glosa ibid. in verb. Cùm Haereditatem Dis. 40. Non est facile Alphonsus Contra Hares L. 1. cap. 9. Iohan. 20 Head Shepherd Cyprian de simplicita praelato Dist 81. si qui sunt In glosa Dist 79. Opor●ebat Iohan. 10. Luc. 6. Galat. 2. De concess praebendae Proposuit Hostien De Rescriptis Si quando ver Sed nunquid Augusti in Iohan tracta 46. A comparison betvvene the Defenders and Balsasar King of Babylon No good vvrought by reasoning vvith Heretikes Oratio Pij Papae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mattha e. 28. Iohan. 20. 11. Quae. 3. Cui est illata Mala. 2. Sozomen li. ● Cap. 18. 1. Corin. 2. Hilar. De Synodis aduersus Arianos Concil Basil Concil Trident. Tertull. in Apologetico 1. Regum 5. Tvvo causes of making the Apologie I● Councels any man may shevve his opinion but none maye geue a voice or suffrage and Sentence Definitiue but onely Bishoppes Three safe Conduites graunted An accoumpt of faithe by the Defenders yelded vp in vvriting vvithout due order in al respectes Extra De Iureiuran Ego N. a Extra de Elect. Electi potest Singificasti b Extra de transta Episcopi Quanto In gloss c Extra de Concess Praben Proposuit In gloss d Pighius Li. 6. Cap. 13. e 9. q. 3. Nemo In glossa f M. Hardinge Fol. 334. b. g Aeneas Sylui. de gestis Concil Constātien Li. 1. h Iohan. Gerson Quae veritates sint Credendae Corol. 4. i Sallust in bell● Catilin k Cōcil Iriden sub Paulo 3. Breue Iulij 3. Citatur à Caluino Iohan Sleidan ▪ Lib. 13. Illyri in Recusatione Con. Tritini Councel of Tridēt Iohan. Fabriti Petr. Paulus Nergerius De Concil Trident M. Hard fo 20. M. H. fo 〈◊〉 b. M. H. fo 174. a. M. H. fo 333. b. Hieremi 44 Augustin Epis●ola ●52 The Defenders Definition of Heresie founde insufficient The true Definition of Heresie Lib. 18. de Ciui● Dei cap. 51. Augustinus Augustin ad Quoduultdeum Ludouicus viues De Corrupt Artib Dis. 22. Omnes ●4 Quaest 3. Haeresis est Tertull. de virginib velandis Vdalri●us Augustanus Ipiscopus ad Nicola Papam Hilari de Trinitate Li. 6. Alphonsus de Castro de H●re Li. 1. Ca. 7. Act. 24. The Defenders predecessours Contradiction founde in the defenders Samaritane Iohan. 8. Act. 24. Heresie Apologeti C● 21. Secta Hieronym in 16 Ca. Matthae Iohan. 14. 1. Pet. 2. Cicer. in Paradox Actor 24. Iohan. 7. Iohan. 8. Iohan 16. Matth. 1● Nicola Lyra in 24. Cap. Actor Christian Faithe called Heresie Tertull. in Apologetico Tertull. in Apologetico August De Ciuitate li. 2. ca. 3. Eujeb li. 4. ca. 18. Hieronym in Epist ad Titum ▪ Cap. 3. Actor 24. The Defenders Heresies sufficiently and fully confuted alreadie by sundrie greate Clerkes Lanfrancus Guimundus Petrus Cluoiacensis Tho. VValden B. Fisher Scriptures and Doctours In vvhatcase the Popes sayinges are to be taken for Truthe Luc● 22. Vntruthe Vntruthe August ad Fortunarian Epis 111. August contrae Maximin Li. 3. Cap. 14. Chrysostom in Psalm 9. Cyprian Pope aboue Goddes VVoorde Cyprian ad Demetrianum August De Ciuita Dei Ecclesiastes 7. Syluester Prieriâs Cōtra Lutherum Nicolaus Cusanus Albert. Pigghius Hierarch Lib 1. Cap. 2. a 16. q. 1. Quicunque In Clossa b 15. q. 6. Authoritate In Clossa c Dist 34. Lector Dist 82 Presbyter d Abbas Panot Extra De Diuorijs Cap. fin e Summa Angel in Dictione Papa f Franciscus Zarabella De Sectis 115. Salust in Cices ronem Lucae 22. Augustin in Quaesti Noui Tesla Quae. 75. Iohan. 17. Platyna in Stephano in Romano Athanas ad Heronem Sozomen Lib. 1. Cap. 23. 36 Quaest 2. Quia legitima Concil Chalcedon Actio 2. Concil Chalcedon Actio 16. Pa. 936. Churche depēdeth of the Pope Leo Epist 59. Leo Epist 53. Concil Chalcet don Actio 16. Liberatus ca. 13. Nicolaus Cusasnus De author Eccl. Concil Supra cōtra Scripturam Iohan. De Parisijs De potestate Regia Papali Cap. 3. Hosius In Cōfessione Petricoui Cap. 27. Clemen Lib. 5. Ad nostrum In Glossae M. Hard fo 80. b Hierony contra Luciferianos Art● 4. Diul 15. Vntruthe That the Defenders be fallen from Christe Math. 28. Luke 10. a Extra De translatione Episcopi Quāto in Glossa b Dist 21. Inferior Sedes Esai 10. c Matthae 10. Concil Roman sub Syluestro 1. d Ad Titum 1. Dist 82. Proposuisti e Matthae 7. M. Hardinge in his former Booke Fol. 155. b. f Hieronym ad Pammachium Exēpla captiua seruiunt ad Victoriam g Hierony in 1. Cap. Ad Galat. Cyprian ad Notianum to 2. Matth. 18. Lucae 10. 2. Thess ● Aeneas Sylui. in Gestis Concil Consiant Paral. Vrsperg Pag. 411. Aug. De Ouibus Cap. 14. Paral. Visperg Pag. 472. Cyprian Sermone 5. De Lapsis Nicola Cusanus De Authoritate Eccle. contra supra Scripturā Aug contra Literas Petilianl Lib. 2. Cap. 85. ● Tim. 3. Histor Tripart lib. 5 cap. 10. Macedonius Nestorius euer called for Scripture as the Heretikes at this daie doo vvhat so euer secte they bee of Epist 1. Tom. 4 Deipara not found in Scripture yet receiued and kept Eutyches claimed his opiniō to be tried by the Scriptures The teachinge of the Fathers to be kept Actio 5. A notable sayinge of a Learned Father for thexposition of the Fathers a Sozo li. 1. ca. 17 b Concil Chalcedon Actio 1. Fol. 748. Eodem tenore Leo vocauys est c Euseb De Vita Constan Orat. 3. d Theodoretus Lib. 1. cap. 7. Con. Nicen. Can. 6. e Concil Chal. cedon Actio 16. Pag. 936. f Liberat. ca. 13. Socr. li. 4. ca. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctours alleged by Heretiques Concil Chalced Actio 1. Pag. 792 Concil Chalced Actio 4. Pa. 877 Concil Chalced. Actio 1. Pag. 751 Augustia contra Cresco li. 4. ca. 17 Conc. to 1 pa. 568 Concil Chalced. Act. 1. Pag. 767. Hieron in Esai Cap. 19. Augu. in lib. 83. Quaest q. 69. Tertull. Aduersus Tra●eam I piphani lib. 3. De Semiariani● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●eneca Scriptures