yet haue benne more plaine if you M. Iewel had not practized your olde false sleight in cutting of my wordes For when I had asked whether D. Capon Shaxton Campegius or Audley or any other bishops of Sarisburie taught your doctrine I answered thereunto it is most certaine they did not How be it I staied not there but went forward to remoue that your obiection of Capon and Shaxton whiche I forsawe you would make And thereunto I said thus How so euer those two first named Capon M. Ievvel left out al these wordes bicause thei ansvvered him fully and Shaxton onely in some parte of their life taught amisse how afterward they repented abhorred your heresies and died Catholikes it is wel knowen Now beside these whome els can you name Al these wordes of myne you leafte out M. Iewel as if I had neuer printed them You leafte them out not onely by not answering them but also you did not suffer them to be printed in your booke emong myne owne wordes leaste you should haue benne answered before you had replied as most times you are as it should appeare if it would please the Reader but to vew and peruse my woordes ouer againe and diligently to conferre them with yours Which I wish him to doo not only for trial of this point but also al others whereof so euer both we haue treated And he shal say you were answered before you made the Replie confuted before you made your pretensed Defence But what conscience haue you that liue at least mainteine the life of your estimation among them of your Secte by lying by dissembling by cutting of by adding vnto by mangling your Doctours briefly by deceiuing the reader one waie or other You were ashamed to haue no predecessour at al in the See of Sarisburie and to be like Nouatian or Donatus and such other the like Heretikes And therefore you name two Predecessours both which protested at their death that you and al your felowes are Heretikes and repented that euer they communicated with you so farre as they did Thus you come of your selfe as the Deuil doth and shal come in his chief member Antichrist And you come not holding by lineal Succession nor by lawful Sending as Christ came being sent of his father and being borne of the seede of Dauid and of Abraham But you are without Predecessours and I am sure if God for our great sinnes forsake not our Coūtrie you shal not long haue Successours Iewel For the rest of the bishops that vvere before them vvhat faith they held and vvhat they either liked or misliked by their vvritinges or sermons it doth not greatly appeare Harding What neede wordes when dedes speake It is euident they kepte that which they receiued of S. Augustine our Apostle and that which was before and afterward beleeued in al Christendome Thei said Masse they adoured Christes body in the blessed Sacrament who doubteth of it They asked their cōfirmation of the bishop of Rome and acknowledged him to be the Apostle S. Peters Successour Therefore they were not your Predecessours in faith and doctrine you may be assured M. Iewel Iewel I trust they held the foundatiō and liued and died in the faith of Christ Harding Now now M. Iewel you haue bewraid M. Ievvel be wraith him selfe what you teach in corners now that lurking heresie is cropen out whereof I spake in my Preface to you before my laste Reiondre touching the Sacrifice of the Masse There I shewed that the Catholike Church must be beleeued in al pointes of Religion and that they were Heretiques who persuaded them selues that it was inough to beleeue certaine Articles of the faith and to let the rest alone not regarding whether this or that be true But what cal you the Foundation of the true faith You knowe that al your Predecessours acknowleged the Popes Supremacie said Masse and beleeued the doctrine of the seuen Sacramentes and taught so Otherwise they had ben noted for Heretikes of others who liued together with them as you are of them who liue with you Seing then you know they did so what can you meane by the foundation but onely the beleefe of the Trinitie and of Christes birth death and Ascension As though it were inough to beleue those thinges what so euer become of the reste Math. 12. Math. 18. Luc. 10. But Christ saith he that is not with me is against me He that heareth not the Church let him be to thee as a heathē and a publicane He that heareth you heareth me he that despiseth you despiseth me and him that hath sent me And S. Paule saith 1. Tim. 3. Iacob 2. Agust epistol 29. ad Hieron The Church is the piller and sure stay of truth And S. Iames he that faileth in one is made giltie of all that is as S. Augustine expoundeth it he that faileth or sinneth against Charitie is giltie of al other faultes Nowe charitie is broken if vnitie be broken and vnitie is broken if the bishops beleeue not euery Article of the faith expressely which the Churche teacheth to be expresly beleeued Therefore either your predecessours were with you or against you There is no midle or meane With you they were not bicause they taught seuen Sacramentes and the Popes supremacie and the Sacrifice of the Masse c. Therefore they were against you And then ye are the first of that faith and doctrine whiche now ye teache You therefore came of your selfe and are without Predecessours Iewel 131. If they had liued in these dayes and seene that you see they vvould not haue ben partakers of yours vvilfulnesse Harding These are the wordes of an Antichrist who seeking to make him selfe equal with Christ doth vse such Phrases by his wicked members as Christe did vse concerning his owne person In deede Christ and only Christ might say such wordes bicause he only shewed such miraculous workes that were hable to haue turned Sidō and Tyrus Ioan. 2. 10. or any other hard harted people But what haue we seene in these dayes M. Iewel which would haue ben hable to haue made al your Predecessours to haue yelded vnto your new faith Haue ye spoken with al tonges as the Apostles did Nay ye haue cōfoūded and dispersed them as it was done at the building vp of the toure of Babylō For whereas in holy matters and specially in the Church Seruice we seemed to be deliuered from the curse of the Diuisiō of tongues bicause many nations of diuers lāguages were vnited and knit together in one Latine or Greeke Church Seruice you go about to set the worlde againe as farre a part by diuers vulgare tongues as euer it was before Christes cōming Haue ye built vs new Churches or schooles or hospitalles or colleges Nay ye haue pulled downe the olde and defaced them to the vttermost of your power Haue ye made peace in the earth and reconciled al dissensions Ye haue rather diuided the subiecte
his vvord they vvould euermore haue vs stand in doubt but of the Pope and his vvord they say in any vvise vve maie not doubt Harding Our doubte is not whether Gods word ought to be beleeued no man doubteth thereof But onely what is the meaning thereof And then besides to vnderstand it the better we ioine vniuersal tradition with it and in al further doubtes we say the Pope or the General Councel is the highest and laste iudge in earth to declare vnto vs the meaning of Gods worde Otherwise we should neuer haue an end of Controuersies as we see by experience betwen the Lutherans and Zuinglians Ievvel Pag. 200. 201. Hovv knovv you saith M. Harding that the scriptures be the scriptures c. The Church of God had the spirit of vvisedom vvhereby to discerne the true scriptures from the false So saith S. a In prooemi in Luc. Ambrose S. b cōt Fau lib. 22. Augustin and c 80. li. 6. ca. 2. Eusebius Yet vvil it not folovv that the Church is aboue the scriptures Harding If the Church of God haue the spirite of wisedome to discerne the true scriptures from the false shal it not also haue the same wisedom of God to expound the holy Scriptures and also to determine any question arising thereon Neither doo we say that the Church is aboue the Scriptures in authoritie but that it is to vs better knowen and as a more liuely so a more plaine teacher then the Scriptures be For if we aske the Scriptures any question Clemēs Alexand. li. strō 1 be it neuer so hard as Clemens Alexandrinus hath wel noted They wil answer vs no more then it is written But if any man aske the Church neuer so manie questions if the knowledge be behooful for mannes soule health it wil euer make him to eche question an answer and so wil dimisse him with a ful satisfaction touching al his doubtes 1. Tim. 3. For this cause the Church is called the piller of truth And as you confesse that the Church hath shewed vs which be the true Scriptures so must you likewise graunte that the Church hath the spirite of God to shew vs the truth in al behooful cases yea euen in those which be not expressely written For where is it written expressely that the church of God should haue the spirit of God for this ende to shew vs the true Scriptures to approue the true Scriptures and to condemne the false forgeries Luc. 10. Mat. 18. Christe said generally of al matters He that heareth you heareth me Item he that heareth not the Church let him be to thee as an Heathen and a Publican Of the Sacramentes of the Churche The thirde Chapter Iewel Defence Pag. 103. 104. M. Harding saith there be seuen Sacramentes vvhich as he saith do not only signifie a holy thing but also doo make holy those to vvhom they be adhibited But hovv can Matrimonie sanctifie a man and make him holy Or by vvhat institution of Christ conteineth it grace in it selfe and povver to sanctifie Harding Ephes 5. S. Paule answereth you thus Ye husbandes loue your wiues as Christ hath loued his Church And then he proueth the wife to be the flesh of the husband as also the Church is the body of Christe And so both waies the Prophecie of Adam is verefied Gen. 2. that two shal be in one flesh Sacramentum hoc magnum est in Christe Ecclesia Sacramēt Mysterie This is a great Sacrament or a great Misterie in Christe and the Churche For we stand not now vpon the worde but vpon the thing What is that great Mysterie First Matrimonie is alwaies a coniunction of two in one both by natural consent of myndes and also if it be consummate by corporal coniunction Now by Christes institution that coniunction is also made inseparable Matt. 19. when he said That which God hath ioined together let not man separate or put a sunder Nowe then this coniunction is made to be inseparable betwen faithful persons it is directed by Christ and instituted purposely to signifie his inseparable coniunction with the Church And whiles it is instituted of Christe to signifie that thing it is made a Sacrament or Mysterie whereunto Christe geueth grace and holinesse for that purpose For when any thing or action is appointed by Christ to signifie a holy thing in Religion that action is thereby made a Sacrament and doth sanctifie the worthy receiuers of it We see that Circumcision might be made and was vsed among some Infidels and to them it was no Sacrament Gen. 17. But when the faithful were commaunded to circumcide them selues to signifie the Circumcision of the harte which Christe should make in them that beleeued by his spirit and grace then Circumcision was made a Sacrament and did sanctifie the worthy receiuer Euen so it is in Matrimonie as S. Augustine saith August lib. 1. de Nupt. Concupis cap. 10. Ephes 5. Quoddam Sacramentum nuptiarum commendatur fidelibus coniugatis Vnde dicit Apostolus viri diligite vxores vestras sicut Christus dilexit Ecclesiam A certaine Sacrament of Marriage is commended vnto the faithful married personnes Whereupon the Apostle saith ye men loue your wiues euen as Christe loued his Churche Huius proculdubio Sacramenti res est vt mas foemina connubio copulati quà m diu viuunt inseparabiliter perseuerent Nec liceat excepta causa fornicationis à coniuge coniugem dirimi hoc enim custoditur in Christo Ecclesia vt viuens cum viuente in aeternum nullo diuortio separetur The thing doubtlesse of this Sacrament is The thing of the Sacrament of Matrimonie that the man and woman ioyned together in Marriage as long as they liue continew together vndisseuered and that it be not lauful for the one to be separated from the other but for fornication For this thing is kept in Christ and the Church that he lyuing with the liuing for euer by no diuorce be separated Here we learne not only that the name but also that the thing of a Sacrament is in the Marriage of Christians which thing doth sanctifie those persons that come worthily to Marriage For as Marriage was from the beginning ordeined to begete Children so by Christ it is ordeined to a higher signification verely not to be separated whiles the parties married together doo liue and thereby to signifie Christes inseparable vniō with his Church The chief signification of Matrimonie And as that vnion of Christ with vs is an inseparable sanctification to faithful men so is the signe thereof a special sanctification to them who married in our Lorde It is knowen that as S. Augustine assigneth there are tria bona matrimonij August li. de Nuptijs Concupisc fides proles Sacramentum Three good thinges are in Mariage the faith or fidelitie of wedlocke which the man and wife must kepe rendring duetie the
receiued of the Apostles Howe muche more stronger is that we saie now we folowe that which the Custome of the Church hath euermore holden whiche al this reasoning to and fro hath not ben able to plucke out of mens hartes and last of al which a ful General Councel hath confirmed So highly esteemed S. Augustine those things August li. 2. de Baptisme cap. 9. which M. Iewel of al other maketh lest accompt of And againe he saieth Concilia posteriora prioribus apud posterâ—s praepâ—nuntur Later CouÌ„cels preferred before the former for what cause The posteritie preferreth the Later Councelles before the Former Not as though the later should be contrarie to the former but bicause in the later CouÌ„cels the Church is alwaies better instructed through the contradictions of heretikes by occasion whereof matters are more exactely searched discussed and more clearely opened Like as the flint stoanes being knokte harde together fier flieth out and corne the more ye fifte it the purer it is tried so truthe by our aduersaries Contradictions is beaten out and doubteful pointes by long discussion and search are made plaine and cleare Therefore againe he saith Ibidem .li. 2. cap. 3. Ipsa plenaria Concilia saepe priora posterioribus emendantur cúm aliquo experimento rerum aperitur quod clausum erat cognoscitur quod latebat The very former general Councells are oftentimes corrected by the later Councells when as by some trial of maâ—â—er that thing is opened whiche before was close shut vp and that is knowen whiche before laie hid Yeâ— and this is the chiefe and best fruite The benefit and fruite of heresies August in Psal 54. super versum Diuisi sunt prae ira c. that heresies bring vnto the Churche as the same S. Augustine otherwhere declareth where he saith The matter of the blessed Trinitie was neuer wel discussed vntil the Arianâ— barked against it The Sacrament of Penaunce was neuer throughly handled vntil the Nouatians beganne to withstande it Neither the cause of Baptisme was wel discussed vntil the rebaptizing Donatistes arose and troubled the Churche Thus M. Iewel if you geue eare vnto S. Augustine whose example you seeme to claime by you shal learne of him not to refuse and renounce the authoritie of General Councels but to obey them and to yeeld dew reuerence vnto them yea though they be later and as you cal them new Truth draue M. Iewel to iustifie al our Doctrine wherein he dissenteth from vs. The 21. Chap. This oddes therefore remaineth betwen you and vs that our doctrine yea euery pointe thereof in cotrouersie now is by your owne confession approued by the later General Councelles and so we defende no doctrine of our owne nor mainteine any prophane Nouelties of our owne deuise but we folowe Saluberrimam authoritatem the most holesome and sounde authoritie as S. Augustine termeth it of General Councels that is to saie we folowe the voice of the whole bodie of Christes Churche most truely represented in Councelles the voice of Christes spouse yea the voice of Christe him selfe speaking to vs by his Churche and so speaking that he willeth him whiche heareth not the Churche to be accompted for a Heathen Matt. 18. and a Publicane Contrariewise your Doctrine M. Iewel is not only not authorized in General Councelles but also is clearely condemned by the same as for example that one maie serue in steede of many the General Councel of Laterane condemneth your Sacramentarie heresie Yet we thanke not you but the truthe that you haue this muche confessed for vs. And as S. Augustine said of the Donatistes so we saie most truely of you Vt illa omnia vel loquendo vel legendo pro causa nostra promerent atque propalarent Aug. contra Donatist post collat ca. 34. veritas eos torsit non charitas inuitauit That the Donatistes shoulde vtter and bring forthe either by talke or by allegation out of a booke al those thinges for behoofe of our matter the truth forced them it was not any charitie that inuited them The truthe I saie M. Iewel not any loue you beare to our cause forced you to confesse that there is none of our errours so you terme sundry weightie pointes of the Catholike Faith that by some of the late Councelles hath not benne confirmed We take that you geue vs right gladly in asmuch as it declareth you to be conuinced by witnesse of your owne mouthe For if the pointes of Faith and Religion wherein ye dissent from vs be approued and confirmed by authoritie of the Churche in General Councelles who seeth not what a good staffe we haue to leane vnto And who is that Christian man whiche wil not humbly beleue the same The Thirde Booke conteineth a Detection of certaine Lies Cauilles Sclaunders c. vttered by M. Iewel in the second parte of his pretensed Defence Iewel Pag. 88. VVhere ye fantasie that the Bodie of Christe in the Sacramente hath in it selfe neither Fourme nor Proportion nor Limitation of place nor Distinction of partes S. Augustine telleth you Spatia locorum tolle c. Take awaie from Bodies Limitation of place and the Bodies wil be no where Augu. ad DardanuÌ„ epist 57. And bicause they be nowhere they wil be nothing Take awaie from Bodies the qualities of Bodies there wil be no place for them to be in and therefore the same Bodies muste needes be no Bodies at al. Hereof vve maie conclude that the Bodie of Christe vvhich you haue imagined to be contiened grosly and carnally in the Sacrament for as much as by your ovvne confession it hath neither Qualitie nor Quantitie nor Fourme nor place nor proportiâ—â— of Bodie therefore by S. Augustines doctrine it is no Bodie Harding Answer to the Obiection made out of S. Augustine to Dardanus against the real presence of Christes Bodie in the Blessed Sacrament The. 1. Chapt. THE great confidence you haue in S. Augustines two sayinges in his 57. Epistle to Dardanus may much better serue your turne to skirmish with Brentius a Master of youres Brentius the autor of the heresie of the Vbi quetaries and a graund Captaine emong the Lutherans who spareth not by publique write to teache the world that Christes Humanitie is euerie where as his Diuinitie is then against the Catholique doctrine of Christes Bodily presence in the Blessed Sacrament wherein no suche errour is allowed that Christes humanitie should be euery where with his Godhead but it is auouched that Christe by his omnipotent power doth make his Bodie present in as many places as the Blessed Sacrament is duely Natural qualities suspeÌ„ded from Bodies by Goddes special povver Exod. 3. Daniel 3. Exod. 14. and rightly consecrated You are not ignorant M. Iewel but that you know that God by his special power hath suspended from diuers sortes of Bodies sundrie natural Qualities as he did suspende the action of burning from the Fire as wel in the
time of Peter to thintent they should take vpon them the charge of the bishops duetie and he him selfe fulfil the office of an Apostle We finde that he did the like also at Caesarea where though he were present him selfe yet he had Zachaeus whom he ordered him selfe to be the bishop And thus both may seeme true to wit that they were taken for bishops before Clement and yet that Clement after the death of Peter tooke the place of teaching Ruffinus inuented not this solution of him selfe but he tooke it of others For he saith accepimus asmuche to saie we haue receiued we haue heard we haue learned this so that it was a thing knowen and taught from the beginning which yet M. Iewel either knew not or willily dissembled As though it were a great hinderance or preiudice to the Emperours Maiestie if it were vnknowen now whether Vitellius had ben Emperour before Galba or Galba before Vitellius with such toyes he stuffeth his booke Iewel Pag. 129. I might farther say that Peters See Apostolike vvas ouer the Ievves and not at Rome ouer the Heathens Gal. 2. For so S. Paule saith The Gospel of the Vncircuncision was committed vnto me as the Gospel of the Circuncision vnto Peter God that was mightie in Peter in the Apostleship of the Circuncision was mightie in me emong the Heathens Therefore if the Pope this day vvil claime only by Peters title and require no more then Peter had then must he seeke his Primacie emongest the Ievves vvhere Peter had his iurisdiction limited and not at Rome emong the heathen Christians emong vvhom as S. Paule saith he had not much to doe Harding The lewdnes of this licencious Minister passeth al reason He excludeth not only the Pope from the gouernement of the whole Churche but also from his owne Chaire at Rome neither only the Pope but euen the blessed Apostle S. Peter And he thinketh him selfe to haue the Scripture agreable vnto his malicious and fonde conceite VVhy S. Peter had to doo at Rome vvith the Gentile Christiās Mar. 16. S. Peter had to doo with those Christians at Rome which before had ben Heathens or Gentiles for foure special causes First bicause he was one of the twelue Apostles al which had to doo with any Christiā whether he had ben Iewe or heathen before For Christ said to them al Go ye into the whole world and preach the Gospel to euery creature that is to say to men of al nations were they Iewes or Gentiles So that who so euer denieth that S. Matthew S. Thomas or who soeuer els of the Apostles had to doo with the Christians being conuerted from their heathenish Idolatrie he denieth plainly Gods word If then euery Apostle had right to exercise any Apostolike duetie at Rome in case he had come thither what ignorance is it to say that S. Peter could not doo that in Rome which any one of the twelue might lawfully haue donne Secondly Christ him selfe hauing said before Ioan. 10. that he had other sheepe beside the Iewes whiche he would bring into his Folde said afterward to S. Peter Feede my lambes Ioan. 21. Feede my sheepe Seing then the Heathens or Gentiles that became faithful were Christes sheepe they were commended also vnto S. Peter And therefore he had to doo with them aboue al other men Thirdly God chose that is to say purposely prouided that the Gentiles should heare the worde of the Gospel by S. Peters mouth Actor 10. 15. and beleue Therefore it was the special wil and choise of God that S. Peter should haue to doo with the Heathens that should be conuerted which is directly against your saying M. Iewel VVhen S. Peter came vnto Rome Euseb Histor eccles lib 2. c. 14. Hierom. in Catalo VVhen came S. Paule vnto Rome Euseb Ecclesiast Hist lib. 2. cap. 22. Fourthly S. Peter came to Rome before S. Paule For S. Peter came thither in the dayes of Claudius the Emperour as Eusebius and S. Hierome with diuers others doo witnesse And there he preached the Gospel salutaris praedicationis verbo primus in vrbe Romae Euāgelij sui clauibus ianuam regni coelestis aperuit and first opened the gate of the heauēly Kingdom in the Citie of Rome with the keies of his Gospel by the word of heathful preaching But S. Paule came to Rome long after in the daies of Nero the Emperour as Eusebius also recordeth S. Peter therefore must nedes haue to doo with those Christians who were conuerted at Rome no lesse then S. Paule And thence also S. Peter wrote his first epistle as Papias one of the Apostles scholars doth witnesse Euseb Histor lib. 2. cap. 15. Did not you know al this M. Iewel as wel as I How chaunceth it then you are so impudent as to bring into doubte whether S. Peters See Apostolike was ouer the Heathens at Rome or no You answer for so saith S. Paule What doth he say that S. Peter was not ouer the faithful Heathens at Rome He neither saith it nor meaneth any such thing His meaning is to shew that he was made an Apostle not by Peter or Iohn or Iames or by any other man but only by Iesus Christe And therefore although three yeres after his conuersion he went to Ierusalem Gal. 1. Gal. 2. to see Peter and fourteen yeres afterward he cōferred with him concerning the Faith which he preached yet neither Peter nor Ihon nor Iames did geue him any thing or make him either the better learned or endewed him with more power and authoritie But rather they ioined handes with S. Paule and tooke him into their fellowship Why so In consideration that they saw God had no lesse committed to him the preaching of the Gospel vnto the Gentiles then he had before cōmitted to Peter the preaching of the gospel vnto the Iewes And how saw they either this or that Bicause the effect shewed it so For as God had wrought mightily emong the Iewes in conuerting them by S. Peters preaching so they saw that he wrought mightily emong the Gentiles by cōuerting them at the preaching of S. Paule So that by the very euente of the matter they saw that S. Paule was called in deed of God to the Apostleship S. Paule then meant not in these wordes that S. Peter by Christes cōmission had to doo only with the Iewes and him selfe only with the Gentiles Act. ca. 13. For S. Paule had also to do with the Iewes and he preached to them in their Synagogs through diuers partes of Asia and otherwhere Yea at Rome it selfe he preached to the Iewes Act. 28. Shame it is to you M. Iewel the shame of ignorance I meane or which is more likely the shame of impudencie if you see not that both S. Peter had to doo with the Gentiles and S. Paule with the Iewes and eche of them with both But what saying of holy scripture or of holy doctour did you
of Infantes necessarie fol. 336. a. Bastard vvorkes printed with good authours fol. 58. b. Baudie Bale vvorthily so called fol. 37. Beno parcial holding vvith the Emperour against the Pope fol. 57. a. S. Bernard reiected by M. Ievv fol. 12. a. BereÌ„garius vvordes as he laie dying 105. b. his heresie coÌ„demned fol. 105. a Beza persuaded Poltrot to kil the Duke of Guise fol. 85. a. Bigamie lavvful rather then commendable fol. 279. b. Bishoppes only in Councelle haue sentence definitiue fol. 99. a. Bishoppes not doing their dueties are yet Bishoppes fol. 181. 182. Bishoppes and Priestes different fol. 133. b. Bishoppes be Bishoppes though they be negligent fol. 181. a. A Bishop aboue a Priest fol. 235. b. The Bishop of Rome is the Successour of Peter fol. 273. a. A Bishop is not hable to doo his duetie the better for that he is married fol. 309. b. Blame a worde of honest meaning changed by M. Iew. in to Handle a word of filthy meaning fol. 121. a. Brentius the first deuiser of laying together the Aduersaries sharpe vvordes fol. 25. b. Brentius chargeth Bullinger vvith sharpe speache fol. 26. a. Brentius the authour of the heresie of the Vbiquitaries fol. 116. b. Browne the head Minister of the Puritanes fol. 336. a. Brunichildis Quene of FraÌ„ce fol. 382. a C. CAnonical Election of M. Iewel to the See of Sarisburie fol. 232. a. Capon Bishop no Protestant fol. 243. a. The Catholique Church fol. 272. 273. 274. Catholike vvhat by LirineÌ„sis fol. 124. b. Catholique Church staÌ„ding in two personnes by M. Ievvel fol. 126. a. Cathecumenus interpreted by M. Ievvel an heathen fol. 342. a. Celestinus Pope sclaundered fol. 253. b. Chams broode fol. 37. a. Character vvhat it signifieth in the Sacramentes fol. 268. a. Christopher Goodmans Traitours fol. 84. b. The Church standeth in multitude of personnes fol. 125. b. 126. Christ is the Rocke and Peter is the Rocke and hovv eche fol. 174. b. Church a plainer teacher then the Scriptures fol. 328. Christ a consecrated prieste fol. 3 2. b. Christ touched of vs in the Euchariste fol. 340. a. Christes bodie receiued of vs vvith mouth fol. 341. a. Churche hovve it is resolued in doubteful cases fol. 352. The clergie of this nevv Congregation vvhat vvorthy menne it hath fol. 262. b. Clerkes bounde to Continencie fol. 279. a. Communion in one or bothe kindes fol. 343. b. in sequent b. Communicatorie letters fol. 223. b. Concupiscence vvithout consent is not properly sinne fol. 337. a. CoÌ„tinuance of the Church vvithout intermission fol. 31. a. 89. 90. 91. 92. Councel of Laterane a great assemblie fol. 105. a. Councelles of later time in authoritie fol. 108. 109. a. b. Councelles not contrarie one to the other fol. 109. b. Councelles later preferred before the former fol. 114. b. 115. a. Concupiscence in married menne vvithout vvhiche generation is not perfourmed is an il thing fol. 283. a. Consecration of a Bishop fol. 240. b. Confession of sinnes necessary fol. 274 b. 275. 276. 277. Contradictions of M. Ievvel fol. 98. a. 101. b. Cranmar no Successour of S. Thomas fol. â—04 a. Cranmar hovv dealt vvithal for heresie and treason fol. 380. b. Cyrillus falsified by M. Ievv fol. 280. a. Cyprian nipped fouly by M. Iewel fol. 269. a. Cyprian alleaged by M. Iew. in an il cause fol. 271. b. D. DAmasus made by M. Iewel to write of thinges done after his death fol. 287. a. Degradatio fol. 7. a. Deposition of the Clergie what it is and how fol. 69. b. 70. 71. Dioscorus coÌ„deÌ„ned by Bishops not by the Ciuil magistrate fol. 72. 73. Dissensions among the ProtestaÌ„tes fol. 33. 34. 35. 151. 152. Donatistes errour renevved by M. Ievvel fol. 92. a. Dorman defended fol. 295. a. Double holinesse fol. 203. b. Drinke ye al of this in vvhat sense it vvas spoken fol. 343. b. E. ERasmus against the Protestantes fol. 163. b. Erasmus and Agrippa belie the Greke Church touching priestes marriage fol. 307. a. Ephrem praied for the healpe of Saintes and to Saintes fol. 364. b. Errour of S. Cyprian fol. 271. b. Errour of Pope Iohn 22. vvhat was it fol. 64. b. Errours that M. Ievvel maie be induced to acknovvledge fol. 77. a. Errours the greatest that M. Ievvel could find in my bookes fol. 77. b. Euchariste ministred to Children at Baptisme fol. 241. a. F. FAithe in England made changeable fol. 23. a. Faith without workes fol. 369. b. Faithe of the later thousand yeres as good as that of the first fiue hundred yeres fol. 94 b. Faithful wiues haue ben cause of the couersion of their vnfaithful husbandes fol. 315. a. Fathers charged by M. Iew. with ouersight for zele and heat fol. 295. b. Figuratiue bodie and figuratiue eating fol. 333. a. Fisher Bishop of Rochester and Luther compared fol. 108. Fleshe is a meane whereby grace passeth into the Soule fol. 339. a. Formosus Pope fol. 139. b. Fornication how it is punished in the Clergie fol. 69. 70. 71. Fornication euer pounished by the Churche fol. 81. Fruite of the Vine fol. 353. b. G. GErmanie for many partes remaining Catholike fol. 96. a. Gerson impudently belied by M. Iewel fol. 64. a. 100. b. 101. a. b. GoodmaÌ„s traiterous writing fol. 14. b. Gospel commeth vnto vs by Tradition fol. 326. b. Gratians wordes alleged by M. Iev for the CouÌ„cel of Carthage fol. 59. b. Grace necessary to the kepiÌ„g of the commaundementes fol. 366. b. Gregorie Nazanzenes saying touching a married Bishop expounded fol. 61. b. 313. b. H. HEad of the Churche one fol. 136. b. 137. seq Henrie of Luxenburg how he died fol. 57. b. Henrie the eightes bodie bruted to be taken awaie fol. 140. a. Henrie the sixt his body taken vp fol. 140. a. Heretiques it booteth not to striue with them fol. 215. b. Heretiques haue not to doo with Scriptures fol. 216. a. Heresie hath idolatrie annexed fol. 261. b Hildebrand Pope 57. b. acquited by graue writers fol. 256. b. 257. a. Hierome of Prage heretique recanted fol. 104. a. Hieromes place ad Euagrium expounded fol. 165. b. 166. 167. Hilarie a wicked man saincted by M. Iewels Canonization fol. 173. a. S. Hilaries verdite of S. Peters preeminence fol. 173. a. S. Hilarie married by M. Iew. fol. 28â— a. Holinesse of degree and of offite fol. 203. b. Honorius Pope no publike teacher of heresie fol. 253. b. 254. seq Hostiensis fowly corrupted by M. Iewel fol. 67. b. Husse said Masse a litle before he vvas burnt fol. 104. a. Hussites heretiques fol. 83. a. b. 103. a. b. Huguenotes of Fraunce Gues of the lovv Countrie fol. 37. a. Hypsistarij vvhat meÌ„ne they vvere fol. 314. a. I. M. Ievvels dignitie and degree no Bishop fol. 39. a. M. Ievvels especial Doctours fol. 8. a. 213. b. 228. b. 229. a. 251. b. M. Ievvels scoffe against Christ him selfe fol. 8. b. M. Ievvel mangleth his aduersaries text in infinite places fol. 9. b. 17. b. M. Ievvels graue sentence pronouÌ„ced against S.