vs And seing that the end of all lawfull societies is not only temporall felicitie but also the seruice and worship of God for we are not only created to speculate the starres as Anaxagoras imagined but also to knowe the Creatour of all and to adore him I will go a step further and will not feare to auerre that not only Ciuill Authoritie but also some Religion and worship of God proceedeth from the Inclination and propension of Nature 2. Certes we are led hy the light of reason to the knowledge of a Godhead and Diuinitie For who is hee that looking vpon this admirable peece of worke which we call the world thinkes not by and by of a God that created it If as S. Orat. de Theol. GREGORIE Nazianzen sayth Qui Citharam contemplatur tametsi Citharaedum non videat nihilominus affirmaret accuratâ mentis intelligentiâ mysticum instrumentum illud fuisse concinnatum who so behouldeth an harpe although he se not the harper will yet affirme that that mystical instrument was made and tuned by an exquisite vnderstanding of the minde If as Cicero sayth he that had seene Archimedes spheare which imitated the Celestial globes and represented all their diuers motions could not but thinke of some cunning and and ingenious Mathematician or Astrologer that composed or deuised it How can man essentiallie reasonable be so deuoyd of reason as to thinke that the whole spheare and globe of the world in which he seeth so great order in so great varietie of thinges was composed and effected by chance or of it self appeared in such goodlie order and not of one who is aboue the ranke of Creatures which is God Wherfore all Fathers and Diuines affirme that by the light of Nature euery one that will not wilfullie be blind as Diagoras and Protagoras surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were may discouer a Godhead S. Orat. 2. de Theol. quae est 34. GREGORIE Nazianzen expressely affirmeth that not only the lawe of Nature but also euen our eyes do bring vs to the knowledge of God VVhich point the wise man touchinge sayeth Sap. 13. A magnitudine enim speciei creaturae cognoscibiliter poterat Creator omnium videri For by the greatnes of the beautie and of the creature the Creatour of them may be seen to bee known therby Rom. 1. To whom also S. PAVL subscribeth in these wordes Inuisibilia enim ipsius à creatura mundi per ea quae facta sunt intellecta conspiciuntur c. For his inuisible things from the creation of the world are seen being vnderstood by those thinges that are made c. 3. And if by naturall reason we may discouer a Godhead the same reason will teach vs that a Religion is necessarie by which this Godhead should be worshipped VVhence it is that Lactantius sayth Lib. 7. de diu Inst cap. 6. Idcirco mundus factus est vt nascamur ideo nascimur vt cognoscamus factorem mundi ac nostri Deum Ideo agnoscimus vt colamus ideo colimus vt Immortalitatem pro mercede laborum capiamus Therefore the world was made that wee might be borne therfore wee are borne that wee may acknowledge the maker of the world and of our selues God therfore wee acknowledge him that wee may worship him therfore wee worship him that we may receaue a reward for our labours And certes there is such a necessarie connexion betwixt God and Religion supposing that there be any creature that can worship him as only men and Angels can that if you graūt a God you must needes graūt that he is to be worshipped For by God we vnderstand the most noble and excellent thing that is and Which by creation hath a greater superioritie ouer vs then our Parentes haue by generation and seing that honour and worship is due to excellencie and superioritie supreame honour which is Religion must needes be due to God who hath supreme excellencie and superioritie And it is so deepely imprinted in vs that there is a God and that he is to be worshipped that as Cicero sayeth Nulla gens est tam fera Cicero de nat Deor. nulla tam immanis cuius mentem non imbuerit Deorum colendorum opinio No nation so barbarous none so fierce and cruell Plut aduersus Coloton whose minde hath not been imbued with an opinion of the Gods and that worship is due vnto them VVhereto Plutarch addeth That you shall sooner finde Cities without walles Iawes letters coynes then without Temples and worship of God or Gods Yea sayth Cicero Orat. 5. in Verrē Omnes Religione mouentur Deos Patrios quos à maioribus acceperunt colendos sibi diligenter retinendos arbitr antur All are moued with Religion and do thinke that they must worship and keepe diligentlie their Countrie Gods whom they haue receaued from their Ancestours And although many haue missed in the right God whom they should haue worshipped yet therby they shewed their naturall inclination to Religion because from the Instinct they had from Nature to the worship of the true God by true Religion proceeded their manifould superstitions and Idolatries to which they would neuer haue beene so obstinatelie addicted had they not imagined in them true worship and true Religion 4. Wherfore as by the naturall Inclination that men haue to liue in societie I haue prooued in the former chapter that there is a Ciuill power by which they may gouerne them selues in societie so by the naturall inclination by which men are no lesse prone to honour and worship a Godhead I may prooue that there is a kind of Ecclesiasticall power which is de Iure Naturae by which they might gouerne them selues in matters pertaining to Gods worship prescribe Ceremonies and the manner how God should be honoured else God and Nature in vaine had inclined men to honour God in societie And so although God had left vs to Nature and had not ordained vs to Grace or Glorie yet in all lawfull societies there had beene two Powers the one Ciuill Vide Victoria Relect. de potest Eccles which should haue prescribed lawes tending to Motall Iustice and conseruation of the people in their temporall states The other Ecclesiasticall prescribing lawes and Ceremonies for the worship of God And in this case these Powers had beene distinguished in respect of their diuers actes and endes and should most commodiouslie haue beene committed to diuers persons or Magistrates and Priests but then the Ecclesiasticall power had not had the power to exercise any supernaturall Actes being not ordained in that case to a supernaturall end and proceeding only from Nature and naturall inclination as is declared But if we dispute not of that which might haue beene but that which is then we must confesse that all Ecclesiasticall Power which is now vnder the lawe of Christ and was heretofore vnder the law of Moyses proceedeth from God his positiue ordinance Institution and constitution For
monstretur The beginning is taken from one and the Primacie is giuen to PETER that one Church and one chaire may be shewed Cypr. ep ad Iubaianū Hier. lib. 2. contra Iouin And in his Epistle to Iubaianus Ecclesia quae vna est super vnum qui Claues accepit voce Domini fundata est The Church which is one is by the voice of our Lord founded vpon one who hath receiued the Keyes And S. HIEROME sayth Inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Amongest twelue one is chosen that the Head being appointed the occasion of schisme may be taken away But if we admit euerie King as Head of the Church in his Kingdome we shall not haue one visible Head but manie and those also verie diuers For as Kings claime supremacie in causes Ecclesiasticall because they are supreme Princes for the same reason may the senate in Venice Genua and Geneua challenge the same Authoritie Whence followeth that vnitie in faith and Sacraments vnder so diuers Heads cannot any long time be retained but we should haue as many Religions as Kings and as many diuers and independent Churches and Kingdomes for one King will not depend either for him selfe or his people of an other 12. This diuision we see alreadie proceedeth from these diuers Heads Haue we not seene how Religion in England hath changed with our Kinges since they challenged supremacie of our Church King HENRIE the Eight in the six and twentith yeare of his Raigne in the Parlament holden at VVestminster the third of Nouember 1534. enacted that the King should be reputed the onlie supreme Head in earth of the Church of England and should haue aswel the Title and stile as all honours authorities and commodities belonging thervnto and all power also to redresse all Heresies errours and abuses in the same and the yeare before also the fiftenth of Ianuary the King and Parlament decreed That no Appeales should be made to Rome no Annates or Impositions should be paied to the Bishop of Rome no sutes should be made to him for licēre or dispensation And yet in the Parlam̄et holden at Westminster anno Domini 1554. the first and second yeare of King PHILIP and Queene MARIE obedience was restored to the Church of Rome and all statutes repealed which derogated to the Authoritie and honour of the Sea Apostolick and the Title of the Kings supremacie in causes Ecclesiasticall was reiected After this notwithstanding was the same Authoritie taken againe by Queene ELIZABETH in the Parlament Anno Domini 1558. Anno 1. regni Elizab die 13. Ian. Likewise in the Parlament holden by King HENRIE the Eight in the one and thirtith yeare of his raigne and eight and twentith of April and in the yeare of our Lord 1537. these six Articles were enacted The Six Articles The Reall presence of the true and naturall Bodie and bloud of Christ vnder the formes of bread and wine without the substance of bread and wine 2. That Communion vnder both kindes is not necessarie for the people 3. That Priests cannot marrie after Priesthood 4. That Religious after their vowes cannot marrie 5. That Priuate Masses are according to Gods law and to be allowed 6. That Auricular Confession is expedient and necessarie And yet this statute was qualified and repealed by EDWARD the sixt his sonne and as yet a Child in the yeare of our Lord 1547. 4. Nouemb. and first yeare of his raigne After that againe the self same six Articles were receiued and confirmed in Queene MARIES raigne in the first Parlament an Domini 1553. 24. Octob. and in another an Domini 1554. Likewise King HENRIE the Eight in the Parlament holden the 22. of Ianuary and 34. of his raigne in the yeare of our Lord 1542. condemned Tindals Translation of the Bible and all bookes written against the Blessed Sacrament and forbad the Bible to be redd in English in any Church which statutes were repealed by King EDWARD at VVestminster an 1. Edu 6. Domini 1547. And yet the former statute of King HENRIE was renewed by Queen MARIE in the first yeare of her raigne an Domini 1553. and repealed againe by Queen ELIZABETH in the first yeare of her raigne So that if Kings be heads of the Church and haue supreme Ecclesiasticall Iurisdiction we shall haue as many Religions almost as Kinges And euen as King HBNRIE the Eight after his vsurpation of the supremacie changed his wiues and made his mariages lawfull and vnlawfull his children legitimat and illegitimat at his pleasure and by Authoritie also of the Parlament which durst not gainesaie so euery King shall haue authority to change religion and must be obeyed as the onlie supreme Head in earth of the Church For as King HENRIE the Eight and his young Sonne King EDWARD and his Daughter Queene ELIZABETH challenged Authoritie to redresse errours and correct heresies to giue validitie to all Ecclesiasticall lawes and Synodes as King HENRIE made it Heresie to denie the Reall Presence so another King of England or of another Kingdome may decree the contrarie As King HENRIE forbad Priests to marrie so another King will permit them to marrie As King HENRIE commanded the Bibles to be read and diuine seruice to be sayd and song in Latin so another will like better of the vulgar tongue of his owne Countrie and if you say that the King is tyed to the word of God euerie one of them will say that they follow the word of God hauing the Authoritie to iudge of heresies and consequentlie of the true meaning of the word of God 3. Sixtlie if Princes were Heads of the Church a ridiculous consequence and of which euen the Kinges and Queenes of England haue bene ashamed would follow to wit that they may preach minister Sacramentes excommunicate call Councels and sit as iudges in them c. For if the Prince be supreme head he is also supreme Pastour of the Church of his Kingdome for Head and Pastour in this kind is all one In Tortura Torti And this D. ANDREWES graunteth and prooueth by the example of DAVID to whom the people sayd That God had sayd vnto him Tu pafces populum meum Israel 2. Reg. 5 Thou shalt feede my people of Israel VVheras there only mention is of a Temporall Pastour gouernment and feeding as appeareth by the words following Tu eris Dux super Israel Thou shalt be Captain ouer Israel Gen. 45. And in this sence IOSEPH said Ego te pascam I will feede thee meaning his father IACOB So that if the Prince be Head of the Church he is Pastour but it pertaineth to the office of a Pastour to gouerne his sheepe by lawes to feede them with bread of the word of God Matt. 4. by which the soule liueth and the Sacraments to seuer an infected sheepe from the flocke by excōmunication least it infect the whole and consequentlie if the King be supreme head
c. 8. who reporteth the Emperour to haue saied Mihe negotiis occupato Reipublicae curis distento res huiusmodi inquirere non facile est It is no easie for me who am busied with businesses and distracted with the cares of the Common wealth to take notice of these matters as though the Emperour had authoritie to meddle in Councels but was not at leisure yet the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Doctour ANDREWES leaue Tortura Torti pag. 174. signifieth not facile but fas as he may see in BVDAEVS and consequentlie that the Emperor meant that it was not lawfull for him to intermeddle in such matters And this meaning NICEPHORVS his next words do argue When he sayth Vos autem quibus haec procuratio mandata est But you to whom this procuration is committed The same meaning also do ZOZOMENVS his owne words following insinuat Et ideo Sacerdotes Episcopi quibus haec curae sunt c. And therfore Priests and Bishops who haue care of these thinges So that the Emperour meant that he could not onlie not be at leisure but also that it was not lawfull for him to meddle in Councels Yea he was so farre from intermedling in Ecclesiasticall matters that when the Bishops assembled at Milan desired him to nominate the Bishop of Milan he wrote to the Bishops to choose such a one as to whom said he we that gouerne the Empire may incline our heads because saith he supra nos est talis electio such an Election passeth our Authoritie 16. Ninthlie This the ancient Fathers haue taught and told euen Emperours to their faces ATHANASIVS Epist ad soli vitā agentes Si istud est iudicium Episcoporum quid commune cum eo habet Imperator c. If this belong to the Iudgement of Bishops what hath the Emperour to do with it And a little after Quando à condito aeuo auditum est quando Iudicium Ecclesiae Authoritatem suam ab Imperatore accepit aut quando vnquam hoc pro iudicio agnitum est Plurima ante haec Synodi fuere multa Iudicia Ecclesiae habita sunt Sed neque Patres istiusmodi res principi persuadere conati sunt nec Princeps sein rebus Ecclesiasticis curiosum praebuit VVhen from the beginning of the world was it hearde when did the Iudgement of the Church take her Authoritie from the Emperour Many Synods before these tymes haue been many Iudgementes of the Church haue been giuen But neither did the Fathers persuade the Prince to meddle in those matters neither was the Prince so curious as to entermeddle in Ecclesiasticall matters Yea in the same Epistle he addeth Quis enim videns eum Constantium in decernendo Ibidem Principem se facere Episcoporum praesidere Ecclesiasticis iudiciis non merito dicat illum eam ipsam Abominationem desolationis esse For who seing him Constantius making him selfe Prince of the Bishops in decerning and bearing Authoritie ouer Ecclesiasticall Iudgements may not worthilie say that he is the Abomination of desolation And in that very Epistle he often tymes calleth CONSTANTIVS the Precursour of Antichrist for arrogating Authoritie in Councelles and ouer Bishops and for entermeddling in matters appertaining to the Church HOSIVS Cordubensis Athan. Apol. pro fuga purum ab initio whom Athanasius calleth vere Osium that is a Saint and of whom he giueth this commendation In what Synode was not hee the Captaine and Ringleader VVhom did not hee by defending the truth draw to his Opinion VVhat Church doth not keepe the monuments of his Presidence HOSIVS I say thus highly commended by S. ATHANASIVS being vrged by Constantius to communicate with the Arrians and to subscribe against Athanasius Athan. epist ad soli vitam agentes wrote vnto the Emperour in this manner Beleeue mee sayth he who may be thy Grand father I was in the COVNCELL of SARDIS when thou and thy Blessed brother CONSTANS called vs thether c. VVhat Bishop there was banished or when did he entermeddle him selfe in Ecclesiasticall Iudgements And then he giueth th' Emperour this holsome Counsell worthie to be followed of all Princes Desine quaeso memineris te mortalem esse c. Leaue of I pray thee and remember that thou art a mortall man Feare the day of Iudgement Keepe thy selfe pure for that day Do not entermeddle thy selfe in Ecclesiasticall matters nor do thou commaund vs in this kinde but rather learne those thinges of vs. God to thee hath committed the Empire to vs he hath giuen the charge of thinges belonging to the Church and as he who with maligne lookes carpes at thy Empire contradicteth the diuine Ordinance so do thou take heed least drawing that which appertaineth to the Church vnto thy selfe thou be made guiltie of a great crime Giue it is sayd to Gaesar what belongeth to Caesar and what appertayneth to God to God VVherfore neither is it lawfull for vs to holde the Empire in earth neither hast thou O Emperour power ouer the sacrifices and holyes Ambros lib. 5. op 32. ad Valens These thinges I write for the care I haue of thy Saluation c. S. AMBROSE hath manie notable sentences vttered by him with libertie and plainesse worthie such a Prelat Writing to VALENTINIAN the younger who by the Instigation of his mother vrged him to a disputation or conference in matters of Religion in the Consistorie before the Emperour he refused because the Emperour had nothing to do in such matters neither saith he to Valentinian the younger ought any to iudge me contumacious seing that I affirme that onlie which thy Father of August Memorie did not only answere by speech but also by his lawes decreed to wit In causa fidei vel Ecclesiastici alicuius ordinis eum iudicare debere qui nec munere impar sit nec iure dissimilis Haec enim verba rescripti sunt Hoc est sacerdotes de sacerdotibus voluit iudicare That in a cause belonging to faith or to Ecclesiasticall order hee should giue Iudgement who is neither inseriour in office nor in Right vnlike For these are the words of the Rescript That is he would haue Priests to Iudge Priests And a little after Quando audisti Clementissime Imperator in causa fidei Laicos de Episcopo iudicasse c. When didst thou heare ô most Clement Emperour that laymen Iudged a Bishop in a cause of faithe and againe Pater tuus Deo fauente vir maturioris aeui dicebat Non est meum iudicare inter Episcopos c. Thy Father who by Gods fauour was a man of riper age sayd It is not my office to Iudge between Bishops thy Clemencie sayth I must Iudge And he being baptized in Christ thought him selfe vnable to beare such a waight of Iudgement thy Clemencie of whom the Sacraments are yet to be deserued Orat. in Auxent quae sequitur epist citatam arrogateth iudgement in a
sayth he let none of you suffer as a murderer or a chiefe or a rayler or coueter of other mens thinges but if as a Christian Catholique let him not be ashamed 1. Pet. 2. Bee you therfore Subiect to euerie humane Creatur for God whether it be to the King as excelling or to rulers as sent from him whether it bee to the Prelate or to the Prince Church or Common wealth it hauing been my onlie intention and the onlie drift of this booke that Prelate and Prince should both haue their due neither should bee iniuried 78. And therfore I exhort you to refuse the Oathe of pretended Allegeaunce because your Chiefe visible Pastour hath forbidden it and for that his Authoritie and Right therin is interessed and yet I would haue you also obey the King in all Temporall and Ciuill causes because such obedience Gods Law commaundeth and consequentlie to defend his Royal parson euen with hazard of your goods Landes and liues to pray for him and his Royall posteritie that he may liue and raigne long in his own person and after in a long posteritie that he may soe gouetn his Kingdome of England heere as he may not loose but gaine a greater Kingdome of Heauen herafter 79 And I most humblie also desire his most Excellent Maiestie An humble petition to the Kings maiestie out of his rare wisdome deepe Iudgement and long experieÌ„ce not to esteeme those his onlie faithfull Suhiectes who are best Temporisers because as many of these men serue not so much the King as the tyme and in it their own turnes so if tyme Fortune chauÌ„ge they also like the Fishe Polypus which taketh the hewe and colour of the stone to which it cleaueth will chaunge and varie The noble CONSTANT vs Father to CONSTANTINE the Great will be vnto his Maiestie a good President in 〈◊〉 Kinde Hee on a tyme to trye who were like to prooue his most faithfull Subiectes commaunded as EVSEBIVS relateth that all those of his Court Euseb li. de vita CoÌ„stan tini non longe ab initiâ— who would enâ—oy his frendship or participate of any his Honours and Dignities which he vsed to bestowe should sacrifice to the Goddes and that they who would not should be expelled the Court and depriued of all honour and fauour At which commaundement some of them loath to loose their honorable places and Dignities obeyed the King and forsaking Christian Religion sacrificed to the Idolles others fearing God more then the King and more him that can kill soule and bodye in hell then him that can kill onlie the body Mat. 10. but can not touch the soule left the Court and all hopes of preferrement rather then they would leaue their Religion or do any thing against their conscience which when the King Sawe he called backe those constant Christians and reiected from his Courte and companie those-false harted Temporizers saying that they whoe were not faithfull to God would neuer be sure and trustie to the King and that they who would not for any thing the world could afforde forsake God or their Religion or do any thing against conscience were most like to prooue most faithfull freinds and Subiectes to their Prince Which President if 〈◊〉 Maiestie our Soueraigne respect accordinglie he will deeme and shall by experience find that those his Catholique Subiectes who out of Religion and Conscience stand most constantlie for their faith the Church and her chiefe Visible Pastour will out of the same Religion and conscience which are the most strong and forcible bondes stand most stiffelie when occasion shal be offered for their King and Soueraigne and will prooue his most obedient peaceble and faithfull Subiectes The Printer to the Reader Although the Authour gentle Reader by publishing this his Treatise so late This is spoken of the first Edition may seeme to haue obserued no oportunitie of time yet I can assure thee that it was two yeeres since readie for the presse and much against his will hath all this while vppon some occasions been differred But seeing that the Oath is still proposed by the Magistrate and by some few also who feare more the losse of a Temporall then an eternall estate taken and moreouer defended he shall not be like to that Phisition who prescribeth Phisick after the disease is cured but rather to him who expecteth till the disease coÌ„meth to maturitie and ripenesse that so shewing it selfe more euidently he may apply the better remedie Receaue it therefore how late soeuer it come and vse it for thy good according to the Authours desire and sincere intention FINIS FAVLTS ESCAPED IN PRINTING PAg. 7. lin 10. bath corrige hath selue cor selfe p. 8. l. 11. Defert cor Desert p. 1â— l 22. to watdes cor towardes p. 14. l. 10. Indâ—â—h 8. Iudiâ—h 8. p. 14. l. 21 your co your p. 15. l. 3 Ghildbirth co Childbirth l. 15 eins cor eius p. 17. l. â—6 fornacet rieth cor fornace trieth p. 22. l. 26. substantiam cor substantiam p. 25. l. 2. tberfore corrige therfore p. 26. l. 3 you cor you p. 31. l. 18. visible cor visible p. 33. l. 8. followeth co floweth p. 3â— l. 9. and cor and. p. 43. l. 24. gnbernator cor guâ—ernator p. 48. l. 29. declare cor declare p. 50. l. 13. meantes cor meanes p. 55. l. 3 priuarelie or prâ—uate lie l. 5. children cor children p. 70. l. 1. that is cor that it l. 25. and cor and pag. 71. l. 29. ge cor goe p. 7â— l. 11. spirituall cor spirituall p. 75. l. 8 Fightlie cor Eighlie p. 76. l. 18. gouernmet co gouernment p 81. l. 24. defcendeth cor descendeth l. 28 Kâ—uges cor Kinges p. 82. l. 7. out cor our p. 85 l. 5. Enangelists cor Euangelists l. 10. nobis â—o vobis p 81 l. 22. and cor and. l. 2â— inâ—â—fidictio cor-iurisdictio p. 87. l. 12. facrifice cor sacrifice p. 91. l. 13. especiallig cor especiallie l. 23. is cor as pag. 93. l 10. infect cor infect p. 96. l. 11. thout cor thought lin 27. excommunication cor excommunication p. 98. l. 29. illnm cor illum p. 100. l. 25. of cor of p. 102. l. 19. bic cor hic l. 20. bellnm cor bellum p. 105. l. 9. ouet cor ouer l. 14. qui cor qui. l. 24. Russinus cor Ruffinus p. 107. l. 9. soue cor sonne l. 28. einsque cor einsque p. 108. l. 14. aud cor and. l. 19 hodie cor holie p. 11. l 16. first cor first p. 119. l. 24. howsoeuer cor howsoeuer p. 110. l. 23. derest cor detest p. 121. l. 3. Ecclesiastiaall cor Ecclesiasticall p. 123. lin 10. is cor if p. 127. l. 17. notwitstanding cor notwithstanding l. 20. snmendum cor sumendum l. 28. Ecclefiasticall cor Ecclesiasticall lin 31. Aristocle cor Aristotle p. 128. l. 5. Church cor Church p. 130. l. 12. os cor of l. 33. Generall cor Generall p. 131. l. 23. enerie cor euerie p. 132. lin 29. eternall cor externall p. 135. l. 12. aster cor after p. 137. l. 33. snpreme cor supreme p. 143. lin 21. gouerue cor gouerne pag. 1â—0 l. 21. quicquam cor quicquam pag. 151. l. 19. inconsiderrti cor inconsiderati p. 152. l. 10. BBCAMVS cor BECANVS p 153. l. 16. BYRHIL cor BVRHIL p. 154. l. 20. King cor King p. 155. l. 2. Supremacie cor supremacie p. 172. l. 24. heanen cor heauen lin 33. thetof cor therof p. 174. l. 17. although cor although p. 175 l. 17. Authontie cor Authoritie p. 179. l. 21. selues cor selues p. 186. lin 2. rempnblicam cor rempublicam l 5. The same doth also cor The same doth also p. 187. li. 18. Councell cor Councell pa. 190 l. 32. chrastizing cor chastizing p. 190. l. punish cor punish lin 13. sacrifice cor sacrifice p. 192. infecting co infecting p. 195. l. 18. that cor that p 196 l. 22. be cor he p. 198. l. 9. ther cor the. pag. 200. l. 6 hane cor haue p. 201. l. 25. Kingdomes cor Kingdomes p. 205. l 23. for as cor for as c. pag. 20â— l 19. Priuces cor Princes p. 208. l. 25. offensiue cor offensiue p. 214. l. 24. subiect corrige subiect p. 218. l. 11. And cor And. pag. 224. li. 24. selue cor selfe p. 228. l 31. which cor which p. 23â— l. 7. Prelares cor Prelates p. 235. l. 6. Lordes cor Lordes p. 237. l. 25. te cor to p. 238. l. 18 hecause cor because p. 240. l. 5. not cor not pag. 243. l. 18. which cor which p. 245. l. 1â— should cor should p. 246. l. 28. of cor of p. 249 lin 33. from cor from p. 257. l. 5. Epistle cor Epistles p. 257. l. 18. Regnnn cor Regum pa. 262. l. 17. denouuced cor denounced p. 268. l. 22 contronersie cor controuersie p. 269. l. 22. Englisch cor English p. 270. l. 2 Azorins cor Azorius p. 272. l. 2. cafu cor casu lin 22. edministrare cor administrare lin 28. propoaetion cor proposition l. 30. ne cor one p. 276. l. 21. aud cor and. p. 2â—8 l 22 trulie cor trulie p. 279. l. 16. Freunce cor Fraunce p. 284. l. 3. Councell co Councell p. 29â— l. 23. murout cor mirrour p. 288. l. 13. subiectes co subiectes l. 18. Queene cor Queene l. â—2 thc co the. p 290 l. 2. where cor were l 28. Thirdlie and lastlie cor Fourthlie and lastly p 297. l. 32. leisnre cor leisure p. 298. l 31. vndes cor vnder p. 2â—9 l 12. TViddrington cor VViddrington lin 24. beeause cor because p. 300. l 13. see cor soe p. 312. l. 32. os cor of p. 330 l. 21. Fot cor For. p. 334. l. 2â— saferie cor safetie Pag. 351. in marg dele Anton lib 4. and lib. cor l. pag. 353. lin 26 adde before if yet pag 353 lin 30. depose cor depose also pag 465. l last dele of excommunication denounced pag. 361 lin 10. abolendum cor abolendam pag. 368. l. 25. coe correct condemned pag. 368. l. 26. and cor but practised and. pag. 400. l. 23. perswaded cor perswade End