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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07781	A notable treatise of the church in vvhich are handled all the principall questions, that haue bene moued in our time concerning that matter. By Philip of Mornay, Lord of Plessis Marlyn, gentleman of Fraunce. And translated out of French into English by Io. Feilde.; Traicté de l'église. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Fielde, John, d. 1588.	1579 (1579)	STC 18159; ESTC S107520	167,479	400

in the olde Church euen by the testimony of Paynims Finally by the cōsent of al the people they lay their hands vpon thē they giue thē aucthoritie to preach which is the only ceremonie that the Apostles vsed by imitation of the Church of the Iewes after which they began to administer the word sacraments in the Church This is that the auncient Canons saye That the minister of the Church must be ordeined by the election of the Clergie by the consent of the people That a Bishop should not be chosen vvithout a nomber of bishops c. At the request of the Clergie that is to say of the elders vvith the consent of the people Againe that they which are come to a bishopricke by mony or fauour they should not be holden for Bishops neyther haue any right to ordeyne others Nowe wee report our selues to the church of Rome it selfe who are more canonically elected they or we whether these canons haue not bene altogether contemned amongst them for the space of more then these 800. yeres If the questiō be of bishops either ordeyning or ordeyned they come to their Byshoprickes eyther through fauor of the princes court or else by the subtilties of the court of Rome or by paying of mony And there be who are made bishops for the seruice of theyr predecessors before they were borne at that time when it was doubtful whether they should be male or female man or womā The thing it self speaketh euery man seeth it knoweth it before I can speake of it If of the examination which is made by this a mā may iudge what it is like to be whē he seeth a great part of the bishops of the church of Rome that know not whether their Masse be in Greke or Latine their liues are so knowē I touch not those few that behaue thēselues better that theyr Cardinals chosen in the time of Pope Paul the thyrd for a reformation confesse in theyr articles that for theyr wicked liues and horrible outrages the name of God was blasphemed throughout all nations If of the consent of the people which S. Cyprian so much requireth which we see so wel put in practise in the person of Eradius that was S. Augustines successor they present their bishops to the people not to haue their consent to approue thē but to cause thē to worship them for fashion sake only and not altogether in good earnest Now if we come to the simple priestes the ignorant bishops do yet make them of the most ignorant and of the most vitious worse then themselues so that the time whereof the Prophet complayneth hath endured a long time in the Church that whosoeuer would might consecrate his hand We ministers therefore at this day haue the same succession that their bishops had For from the first that reformed the Churches no man could take it away vnto this they haue further added the continuall successiō of the true doctrine But their vocation is farre better and more canonical for besides that they were ordeined by those that the church of Rome had ordeined they are ordeined according to the example of the Apostles and auncient canons which Antichrist and his mainteyners haue vtterly disanulled wheras examining the election of the Romish bishops you shal haue much a do to find one that may rightly be called a bishop Against this which hath bene said nothing can be alledged vnlesse it be that these first reformers of the Church Iohn Hus Luther Zwinglius Decolompadius others from whom ours are descēded they were not bishops but onely priestes doctors To this we answere That a Minister a Bishop in the primitiue Church were al one and that if there be any difference at this day in their titles and myters yet that in their essentiall dignitie they differ not a whitte S. Paule sayeth to Titus I left thee in Candie to the end thou shouldest ordeyne elders in euery citie And afterwards willing to shew him howe he shoulde gouerne there he addeth For it behoueth that a Bishop be faultlesse c. Also it is sayd in the Actes That he sent to seeke the Elders or Seniors of Ephesus But marke the waighty exhortation he maketh to them Take heede sayth he to your selues to the vvhole flock ouer vvhich the holy Ghost hath made you Bishoppes or ouerseers In the Epistle to the Philippians he saluteth the Deacons and Bishoppes of that citie that is to saye the auncients S. Peter also exhorting the Bishops or elders Feede saith he the flock vvhich is committed vnto you hauing an eye ouer them as Bishoppes or ouerseers c. And in deede where Saint Paul rekoneth vp the names of all the degrees in the Church he maketh no mention of bishops but onely of pastors and doctors to the elders it is said Feede teach doe the duetie of Bishops It is then most apparent that elders whome you call priests Bishops were all one And Ireneus also calleth Anicetus Pius Hyginus Bishops of Rome no otherwise then by the name elders This is that S. Hierom saith in a certayne Epistle handling this matter Among our ancients Bishop elder vvere both one but the one is the name of age the other of office or dignitie as the Apostle hath plainly shevved vs. And in another place Before one sayd I hold of Cephas I of Apollo c. all things vvere gouerned in the Church by the cōmon aduise of the Seniors or elders Aftervvardes to auoyde Schismes aduise vvas giuen that one should be chosen aboue others But as on the one side the elders are subiect vnto him so on the other side they must knovv in that that he is aboue the elders it is by custome and not by the Lords ordināce S. Ambrose expoūding the 4. of the Ephe. where the degrees of the Church are largely handled The Bishops sayeth he vvere called at the first Elders vvherupon one succeeded another c. And vpon Timoth. A Bishop is none other but a chief elder S. Gregory in his epistles calleth the Bishops Elders Cardinalles that is to saye the chiefe and Iustinian the Emperour in his Deconomical lawes calleth them Reuerende because they differ nothing from Elders in their essential dignitie but only in this that they kept the first place in the administratiō of Gods seruice that is to saye in order and Ceremonie Gratian in his decretals saith plainly That the superioritie of the Bishop and the distribution of his dioces is from mans lavve not from the institution of the Apostles Peter Lombarde repeateth it in the same wordes And M. Iohn of Paris a doctor of the Sorbonists of the order of Iacobins in his booke of the kingly papal power which the whole facultie of diuinitie approued at that time goeth further For concerning the essentiall

dignitie of the ministerie which he calleth the power of the ecclesiastical gouernmēt ouer the people he maintayneth that the priests are equal to the Popes thēselues he proueth it because in their orders they vse the same words that they vse in the orders of bishops Apostles Receiue the holy Ghost vvhatsoeuer ye bind on earth shal be boūd in heauen c. To be short Cardinall Cusan himselfe maintaineth that the popedome the state of Bishopricks that is to say al their degrees both great smal they are not ordeyned of God but of men That all Priestes according to the ordinance of our Lord are equal that they were likewise ordeined of men for the better to wit to auoyde diuision But whē this better was turned into worse this which men had ordeyned to bring m̄e to God serued to turne thē away frō God then the cause ceasing these positiue lawes should also cease mē should be brought to the first institution And therfore marke saith he that in time of necessitie whē the Pope hath excōmunicated with an euill purpose the least priest may absolue him whosoeuer he be frō his excōmunication Behold therefore that in that the B. is aboue an elder it is but frō mans lawe for order which is no longer order when it is the cause of disorder Consequently we saye that those elders haue power to laye on their handes and to ordayne pastors That they had so in the Apostles tyme it is most cleare Neglect not sayth Saint Paul the gift that is in thee which is giuen to prophecie with the imposition of the handes of the Eldership that is to say of the assemblie of Seniors or elders And againe Timothie ordeined him selfe forasmuch as a Bishop elder were al one if by the scripture the Byshops take this power to themselues aswel might the Ministers Elders if they deny it to the ministers elders they deny it to themselues In deede in the olde time this argument was cōmon in the Church He might baptize he might minister the Lordes body ergo he might lay on his hands Also when they ordeined an elder the B. holding his hand ouer his head al the other elders drew neere layd on their hands together held them vpō the head of him whō they so ordeyned as it appeareth in many places of Gratians decretals which was to keepe their right in giuing of orders to shew that although the Bishop had the charge of this action that notwithstanding it was equall amōgst thē that he could not do it of himselfe alone And certaine of their owne haue disputed this same question 300. yeres since And if the ambition of Bishops the negligence of the Ministers Elders haue confoūded all thinges abolished the order of the church we must labour as much as wee can to bring it in againe And if the Bishoppe of a companion which he ought to be is become a tyrant ouer the ministers elders why it belongeth to those that are true ministers and elders to exercise the duetie which is left vnto them And if the primacie of the Bishop brought in by men haue led men to perdition which order we do not altogether disalowe if it be rightly obserued why then by the equalitie of ministers and Elders instituted of God they must bee brought againe to saluation To be short the first Bishops of the Christian Church were but elders and our first ministers were elders the elders by the institutiō of the Apostles had authoritie to lay on their hādes according to which also ours were ordeined ministers therefore ordeined by them are well ordained and their vocation can not in any wise be cauilled at or slaundered Nowe if any thinke them contemptible in comparison of the great prelates of the Church of Rome Caiphas in deede was reuecenced of the worlde whereas Cephas had neither golde nor siluer Paul being a persecuter was in great credit and Paul being an Apostle gotte his liuing with his owne hands Also God is wont to confoūd the great and mightie things of the world through thinges which seeme small And many of ours followe the pouertie of Christ which might be honoured yea and were so sometimes amōgst the chiefe vpholders of Antichrist It is not therfore to the purpose to aske miracles of vs for the approuing of our calling For if we must shew some then must they also for that is ordinarie But if by vertue of their calling they haue taken vpon them to preache newe doctrine why then let them suffer vs by vertue of the same to restore the auncient And if they say it is ours that is newe and not theirs why then there is no more question of our calling but of our doctrine and therefore we must passe through all these suburbes and come directlye to the conference of these two In meane time these were the goodlye fetches that hyndered the fruite of the conference at Poissy from whence all Fraunce wayted for some singular good thing yet this is that vpon which at this day the Iesuites do ground their principall defence When any say vnto them Shew me purgatorie and transubstantiation and the inuocation of Sayntes or any thing which draweth neere to the Scriptures they saye vnto vs Worke miracles Euen so likewise Satan said vnto Iesus Christ If thou be the sonne of God cast thy selfe downe from the toppe of the pinacle c. being as ready to haue turned vnto him if he had done it as if he had done nothing But our Sauiour who could haue done greater things confuted him onely by the scriptures So likewise the Pharises aske him for signes albeit he wrought inow those wonderful But if he cast out deuils this was say they by the power of the deuil If he did thē in earth they aske thē frō heauen if the heauen it selfe should speake to giue authoritie to his vocatiō thē they said What thūder is this Likewise they say vnto him vpon the Crosse If thou be the sonne of God helpe thy selfe c. and when he stept out of the Sepulchre ouerth wart those gross-headed watchmen they said that he was stolne away To be short euen so in asking miracles of vs nowe they are wholy bent to say if we should do them that we were the Antichrists which should deceyue the worlde by signes miracles that therfore we ought not to be beleeued But as the Pharises whē Christ suffered vpon the Crosse in steade of asking him miracles had done a great deale better to meditate vpon this place of Isaie He was wounded for our transgressions he was smitten for our iniquities and with his stripes were we healed So should it be much better for our masters to searche out of the holy scriptures the true markes of Antichrist and deepely to thinke vpon this great miracle which God hath wrought in our

religion in great detestation one sort of thē be stiffe in Iudaisme the other perswade thē selues that all religion is nothing else but an instrument of policie I aske then for conclusion for what worse we shoulde looke from Antichrist thē to make Christ vnprofitable to Christians abhominable to Iewes and Painims shall we waite til he preach Atheisme and godlesnesse in Temples yea but they which see but the sunne moone and the order of all thinges will spit in his face What then till he preach the gods of the Romanes And what difference shal we make betweene the worship of Castor and Pollux that of Saint Ratherin and of Saint Nicholas seeing that both the one the other maketh vs quite to forget our saluation And forasmuch as he hath left preaching in the Temple of which it must needes be that he tooke possession it foloweth therefore that the Pope none other is Antichrist who vnder the name of Christ hath spoyled Christ of his place Nowe adde vnto his doctrine which is the essentiall marke the circumstances of persons Simoniakes Magicians Atheists whoremasters and Sodomites of the place where Antichrist should be to wit in the citie with seuen hilles described in the Apocalypse of the times of sixe hundreth sixtie sixe which falleth out iustly to the time that the Pope made himselfe to be acknowledged for vniuersal Bishop exempt from the subiection of any other and there can remaine no more doubt that this shoulde not be he Nowe if any man would yet demaunde testimonies of the auncient fathers from tyme to tyme first we haue this that all the doctrine of the olde Church is expressely contrarie to the doctrine of the Popes which we haue before mentioned they not beyng able anye maner of way to staye or settle them selues thereon And concernyng the markes although they spoke of them afarre of yet they drawe so nye thereto that those which they delyuer vnto vs to knowe hym by cannot be vnderstoode of any other then of him alone Saint Irenee who is a most auncient doctor of the Church the scholler of Polycarpe and Polycarpe of Saint Iohn who wrote the Apocalypse disputing of Antichrist sawe him no where else but in the Citie of Rome and in the Romishe Church For namely he saith that the latine Church shoulde be his seate and that he proueth after the opinion of his predecessours by the nomber of 666. mentioned in the Apocalypse which was foūd in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say latine and the latine Church I alledge not this to play the Cabalist vpon letters but to shew that then they sawe that this monster must be borne at Rome which we see at this daye through the speciall grace of GOD to decaye and totter Saint Chrysostome vpon the Epistle to the Thessalonians Towardes the declyning or decaying saith he of the Romane Empire Antichrist shall come and not without cause For this Empire beyng so renoumed none will easely be subiect vnto it But this being destroyed hee shall inuade the power of the Empire being voyde and shall take it to hym selfe in somuch as hee wyll take vppon hym the Empire both of God and men For as all kyngdomes which were before the Romane Empire were destroyed euen so shal the kingdome of the Romanes be destroyed by Antichrist and he by Christe after that he shall haue no more power The same teacheth that he shall cōe vnder the visard of holines and of myracles of superstitions counterfet godlinesse Now I reporte me to all that haue read histories if the Pope haue not growen and come to it by the ruine of the Romane Empire and if it were by any other way then fayned religion Saint Hylary Take heede sayth he of Antichrist It is a vilennie that you should be so mad at the walles You abuse your selues in reuerencing goodly buyldyngs for the Church of God For that is the place where Antichrist shall haue his seate It must not therefore be that we search for him as some suppose amongest the Barbarous but in the most cleare and manifest place of the visible Church Saint Hierome the Minister writing vnto Marcella This Babylon saith he and this vvhore clothed vvith Purple vvhich is paynted foorth vnto vs in the Apocalypse can signifie no other thing vnto vs but Rome and he repeateth the same in the lyfe of Saint Marke and Cusan the Cardinall addeth That Bede and all the auncient interpreters haue so expounded it Saynt Augustine Babylon is the first Rome Rome the second Babylon Also expoūding that place of Saint Paul in the second to the Thessalonians Antichrist shall come towardes the ending of the Romane Empire and he shall not be a prince or one man alone but a multitude of men are belonging vnto him who together with him shal be called Antichrist and he shall sitte in the Temple of God as though he and his were the Church of God it selfe And in another place He shall renewe Idolatrie he shall scatter the doctrine of the Gospell and to this ende he shal keepe Magicians Coniurers and Enchauntters c. Nowe euery one knoweth the false miracles wherewith he hath abused the people to lead them away frō Christ And he that will see howe many of the Popes came to their popedome by magicke and sorcerie that is to saye howe they were created by the deuill and no more successours of Peter but of Simon the Magician Let them reade that which their owne story wryters haue written thereof as Cardinall Benno Peter the Monke Volateran Sabellicus and Platina which I willingly omitte least I make the readers quake for horror of such wickednesse Saynt Gregorie Byshop of Rome as hee was more neere vnto it then others so hath he spoken therof more clearely then those that went before him Let it not seeme a light thing sayeth he vnto thee that Antichrist shall auouche himselfe to be God For I say confidentlye and boldely vnto you that vvhosoeuer shall call himselfe vniuersall Bishoppe or Minister and vvilbe so called hee is the very forerūner of Antichrist In other places he sayth That he is Lucifer vvhich aduaunceth himselfe aboue Angels and vvill sette himselfe at the right hande of God That this is to bring to ruine the vvhole Church c. Nowe he spake this the more frankely because it was at that time that the Byshoppe of Constantinople attributed vnto himselfe that title But beholde that a litle after his death his vniuersall foretelling was accomplished in the person of Pope Boniface the thirde his successour who to accomplishe that that the Spirite of God had foretolde vs by his Apostles doth so much preuaile by his threatninges that he obtayneth that title of Phocas the Emperour the murtherer of Mauritius and his children and the Popes following haue buylded

cap. 20. Ireneus epist. 24. Cyprianus lib. 4. Epi. 6. Concil Carthag 6. cap. 5.4.101.105 Ruffinus lib. 12 cap. 10. hist Eccle. Amianus Marc. lib. 27. Lib. Pontificalis Rome hath had the chiefe place and how Cap. prim sedis cap. Nullus dist 99. Gregor in Regist 91. epist. ad Alexandr episco Cusan lib. 1. cap. 6. 13. Socrat. hist tripart lib. 9. cap. 13.22 dist Cōstantinopolis Authenique 231. Distinct 80. In decreto Dist 121. cap Decretis See from whence supremacie Popish superioritie first sprang by the Papists owne confession Lombard lib. 4. dist 24. Conc. Chalcedon cap. 1. 12. Concilium Taurin cap. 8 Platina in vita Bonifacii 93. 95. distinct Hosti ensis in summa de maioritate obed entia glossa in can Nouo 2. q 7. puto Cardinal Cusanus lib. 2. cap. 13. Card. Cus lib. 2. cap. 14. Arti. Sorbonae Parisien contra Papā Bonifaci 8. Marsil Patauinus in lib defensor pacis 2. parte cap. 18. epist. Cypr. Dionis Alexander Hier. August Greg. Sidonii Apol. Acta Conciliorum Suidas in dict papas Athanas in prima oratione contra Arrianos Ruffinus lib. 1. cap. 26. Gregor epist. 15. 77 79. lib. 1. Grego in Registro lib. 4. the grou●● of the Pope Chro. Mattini Platin. in vita Bonif. 3. Sigebertus in Chronic. Sigon lib. 2. de regno Itali Guicciardinus in Concionibus C. Adrianus d. 63. c. Ego Ludoui codem Lib. 7. decretal de sententia reiudicata Extrauagant Vnam Catholicam Ecclesiam Clemens 5. in Clement pastoralis Idem in rescripto This writing is kept ac Vienna in Dauphin and in Extrauagant cadem Decisiones Rotae Baldus Franciscus de Ripa Philippus Decius Hostiensis Carolus de Ruiuo Ioannes de Anania cap. distinct 10. cap. Si Papa Erasmus in 1. epist. ad Tim. cap. 1. Daniel 2. thess. 2. Apoca. Origen Homil 30. in Matt. 2. thess. 2. Apoca. 13.15.16.17 Aug. lib. 20. de ciuitate Dei cap. 19. Chrysost in epist. ad thess. Ho. 2. Apoc. 13.11 Mat. 7.15 2. Cor. 11.14 August in epist. Iohn tract 3. 6. Chrysost in Mat. Homil. 49. Hilar. ad Auxenti The doctrine of the Pope and the doctrine of Antichrist The doctrine of the Pope and the doctrine of Antichrist Galat. 3.19 Rom. 3.20 5.2 7.7 Fr. Asotus in Catholic sidei assertione Genes ● Iere. 2.18 Flosculi beati Frācisci Conformitates Frācisci Vinea S. Francisci Thom. lib. 4. distinct 4. articul 3. Barnardinus in Rosario Floscuit beati Frācisci Bulla Clementis quae exat Viennae Tikelius indulgentiarius in libello Eras in epist. ad Timot. cap. 1. Thomas lib. 4. distinct 4. Artic. ● Barnard in Rosario Euang. Cyril Anno. 1192. August 〈◊〉 ciuitate 〈◊〉 lib. 18. cap. 2. Hierorym ad Marcellam in praefat lib. de sancto spir●tu Card. Cusa● lib. 2. cap. vltimo That the Pope is Antichrist euen by the auncient fathers Ireneus lib. 3. Apoca. 13. Chrysost in epist. ad Thessalo hom 2. Homil. 49. in Mat. cap. 24. Hylarius ad Auxentium Hieronymus in prefat lib. De sancto spiritu Cusan Card. lib. 2. de cōcordia Catholica cap. vltimo August lib. 18. De Ciuitate dei ca. 2. lib. 20. cap. 19. Idem lib. de Antichristo In vitis Gregorij 7. Ioannis 19. Syluest 2. c. * Praemonstratensis Gregor lib. 16. epist. 30. ad Mauritiū Imperatorē Item epist. 78. lib. 4. epist. 83. c. Concilium Rhemense sub Capeto Bernard in Cantic Cantic serm 33. 77. In all his Epistles to Henry the Bishop of Sons Item super Psal. 91. Francis Petrarcha in epist. epist. 5.14.17.18.19 c. Isai 53.10 Isai 6.9 Ioh. 12.40 2. Thes 2. Apoca. 14. 18. What became of our fathers In vita Bernard lib. 1. cap. 12 lib. 5. cap. 2. in epist. quam scripserat ante mortē ad Arnold Idem serm 61. in Cātica 1. Cor. 3. Cypr. lib. 2. epist. 3. Fugite idola 1. Iohn 5. Apoc. 14.9 18.3 In Concilio Constantiensi The Communion of the Church Altar against altar Exod. 29. Euseb in histor Eccles lib. 3. cap. 5. Pella a littis towne nece Iordan Pera a little towne ouer against Constantinople whither the Christians with drewe thēse lues when the Turke tooke Cōstantinople Apoc. 13.18 It is one thing for a man to withdrawe him selfe from the Papacie another from the Church Tertul. in lib de praescrip contra haereticos The Pope a schismatike euen by the canō lawe 24. q. 1. Nor. afferamus q. 3. ibiglossa doctores August aduersus Cresconium Grammat Donatist passim Doctores Bononienses in concil de schismate Benedict 13 Greg. 12. Item apnel Theodor. a Nien lib 3 Cusanus de concordia Cathol lib 1.14 cap. 2.24 q. 1. Non afferamus q. 3. inter Schisma 7. q. 1. Nonatianus cum glossa ca. sequen 24. q. 1 in summa cap. dicimus in glossa 2. Anno 1407. 15. q. 6. nos sanctoruin can iura tos iuncta declaration Innocentii de doctrina veritatis 19. distinct Anastasius cap. nulli 79. dist cap. si quis pecuniam 2. q. 7. Sacerdos ibid. glossa Literae Academ Parisien apud Theodor. de Nien tract 6. cap. 14.15 lib. 3. cap. 34. Item in libr. Nemus vnionis cap. 7. Chronica Gaguini in Carolo. 6. Exod. 33. Ierem. 19. Amos. 5. 2. King. 13. 1. Sam. 5. Why we receiue the baptisme of the church of Rome Ezech. 16. Augustus passim de baptismate contra Donatistas Concil Nicenum Parricides are they that kill their owne parents and kinsfolks 1. Iohn 5. Apoc. 14. * Pella a litle towne by Iorden wherin the Christians were preserued whē Ierusalem was destroyed 1. King 12.24 Io. 8. 2. Thes 2. The calling of the first reformers of the Church in our time Ezech. 34. Matth. 1. The calling of those which came afterwards 1. Tim 3.2 Titus 1.9 1 Tim. 5. Tit. 1. Acts. 14.23 Lampridius in Alexādro Acts. 19.6 In Concil Laodic cap. 12. In Concil Parisi cap. 8. Rabanus in gloss sexto cap. Actuum Can. Nullus cap. in ordin distinct 61. cap. Sacror distinct 63. Leo Papa epist. 87. 90. In the articles that were presented by the Cardinals the reformers of Pope Paul. 3. Cypriā lib. 1 epist. 3. August epist. 110. Euseb lib. 6. cap. 29. de elect Fabri Theodoret. lib 1. cap. 9. A bishop and an elder are all one Titus 1. Acts. 20.17 28. To the Philippians 1. Pet. 5. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beeing bishops Ephes 4. Irenaeus ex Euseb lib. 5. cap. 26. epist. 24. Hieronym in epist. ad Euandrum In 1. cap. ad Titū fusissime Ambro. in 4. ad Ephesisios Idem in 1. ad Timoth. Greg. lib. 1. epist. 15.77.79 Et lib. 2. epist. 6.25 c. Distinct 93. 95. olim Pet. Lomb. lib. 4. senten distinct 24. Magist Ioh. Parisi cap. 3. lib. de potestate regia Papali Cardinal Cusan lib. 2. cap. 13 de concord Catholie Ostiensis in summa de maioritate obedient glossa in cap. 9 2. q. 7. puto That ministers elders haue power to lay on their handes 1. Tim. ● Magister setent lib. 4. distinct 25. Can presbyter distinct 23. apud Gratianā Marsil Pata li. 2. ca. 17. Miracles Iohn 12. Isai 53. Deut. 13. Galat. 1. 2. thess. 2. ¶ Imprinted at London by Christopher Barker Printer to the Queenes Maiestie