now by the papistes cannot bee but extraordinarie and yet lawfull as hauinge authoritie of God and approbation of Gods Churche mooued with chariti◠to call men out of the blindnes of Idolatrie into the light of the Gospell This I saye as if he had not bin called thither to preach by the Church of God which was in persecution in those places which is an ordinarie a most lawfull calling The seconde fault he findeth is of their preaching in the woodes and fieldes which hath not bene vsed in a Christian countrie but in time of warre As though he hath not reade that in Affrica when the Arrians which are as good Christians as the papists persecuted the true Catholikes and draue them out of the cities they were constrained to meete in such places as they could in woods or fieldes or desert corners That there were sectes amonge them it was to be lamented and yet not to bee marueiled for there muste bee euen heresies amonge you sayeth the Apostle that they which are tryed may be made manifest 1. Corinth 11. verse 19. That the feast of the Assumption was chosen wherein they began the spoile I hope it was of no hatred to the Virgin Mary whom they honour with such honour as is due to her and called her blessed because God hath chosen her to be a mother of Christ although they allow not the new cōception of Christs body vnder forme of bread by the popish priests compared in dignitie by papistes vnto the blessed Virgine as I remember in fiue pointes M. Sander is angry that the newe preachers hate that feast of the Assumption of Mary yet keepe holy the day of the death of S. Paule and S. Thomas They hate it because of the popishe fable of the Assumption of the body of the virgin liuing which yet M. Sander is ashamed of and calleth it the daye of her death The other feastes which they keepe they keepe not in the honor of men but to the honour of God they vse the dayes in which the people is accustomed to be assembled as things indifferent which except it be in cases of offence geuing may well be vsed The watche worde giuen by a boye who striking the Image saide Marye thou must come downe is a vaine matter and yet much more probably to bee defended then the prayers of the Idolaters made to that deafe Idole Blessed Lady helpe me c. Pater noster qui es in coelis c. After the watche worde followed the spoyle of all Idoles and monuments of Idolatrie the magistrates forbidding in vaine I saide before the disordered doing of priuate men cannot bee defended although where M.S. chargeth them with stealinge and caryinge away I am perswaded he slaundereth them as men of as good credit as he do testifie except some pilfering theeues thrust in amongst them who as the report goeth being apprehended were iustly punished The maner of their vtter defacing of al tables and all that belonged to them whiche Master Sander so muche misliked if it had not wāted lawful authoritie had been verie commendable yea euen the pissing vpon the foule Idoll of the altar might haue bene defended by the example of Iehu which turned the temple of Baall into a lakes if it had bene done by the commandement of a zelous Magistrate For M.S. most impudently doth bely vs when he saith that by our doctrine their Masse cake is a mysticall figure of Christes bodye when it is rather a foule stinking and abhominable Idoll If any Library was destroied by them with the bibles doctors works maps of countries it was very euil barbarously done of them yet I am sure they burned no booke of holy scriptures knowing them to be such as the papists doe not by tumult of a few ignoraunt persons but by consultation deliberation of the wisest of them knowing them to be the holy scriptures wilfully defacing them not more with flames of fire then vilainous despightful words It is wel known that D. Cole the papist being visitor in Cambridge when a Bible was brought to him to be defaced called it bible bable They defaced the Friers kitchin stuffe spoyled and caried away their vitailes stuffe it was more then may be defended I thinke more then was true and especially that they shoulde bring strumpets into the Abbeyes to prouoke the yong Monkes and Fryers to lust which was needlesse for their chastitie is well inough knowne But lest the fault should be laid vpon a disordered multitude without a head M.S. saith they had one Hermanus a preacher to their captaine which had bin a theefe and had lost one of his eares if his report be true he was like to be captaine of such a band As for the praier of the Nuns that stopped his mouth that he was able to say no more to them let them beleeue it that thinke papistes cannot lye There might be cause why Hermanus would geue ouer his perswasions when hee sawe them obstinate though his mouth were not stopped with their prayer To conclude although the defacing and destroying of Idolatrie be good yet may it not be attempted without auctoritie and order vnder pretence of zeale and therefore this fact of the lowe countrie men is not by anye wise man defended howsoeuer their zeale may be praised or the worke of god in their inconsiderate doings may be considered THE II. CHAP. The state of the question concerninge the adoration of holy Images where also a reason is giuen of the order which is taken in the booke following In this chapter hee mooueth foure questions 1. whether Images may be made 2. whether any Images may bee worshipped 3. whether it bee expedient that anie shoulde be worshipped 4 with what kinde of worship Images may be worshipped To the first he aunswereth that Images may be made To the seconde that these Images onely may be worshipped in respect of Christian religion which bring vs in minde either that there is a God or that there are three persons of the Trinitie or which represent Christ or his holy Angels and Saints by which he alloweth the making and worshippinge of the Images of god or of the trinity beside the images of Christ men and Angels To the third he answereth that it is expedient that Images should be worshipped To the fourth he defendeth it for more probable that the same degree of honor is not due to the Image of Christ of our Lady or of other saintes which is due to Christ our Lady other saintes themselues but there is a certaine proper honour due to holy Images which may be called a worship or honour due to a good remembraunce or monument These be his owne wordes by which hee sheweth himselfe contrary to other Papistes that defende that Images are to be worshipped with the same honour that is due to the thinges whereof they are Images As that the Image of God is to be worshipped euen with
one question or two about this diffuse argument I would demaund Doeth God forbid by the second commaundement naturall or artificiall images If artificiall then they haue no comparison with naturall images Againe syr are our seeing and hearing from whome these images you speake of first doe come by your Philosophie actions or passions If they be passions howe are they compared with making of grauen images whiche are actions Finally where he saith this prohibition was not immutable but temporall to that people he passeth all bounds of reason and common vnderstanding as by the iudgment of God is become like vnto those Idols whome he defendeth For hauing graunted before that Idolatrie was forbidden by this precept nowe he restraineth the forbidding of idolatrie only to the Iewes of that time as though it were lawfull for Christians who more streightly then the Iewes must worship God in spirit and trueth Iohn 4. and are commaunded to keepe them selues pure from Idols 1. Iohn 5. THE VI. OR V. CHAP. That the word of God only forbiddeth Latria which is Gods own honour to be giuen to artificiall images leauing it to the lawe of nature and to the gouernors of his Church what other honour may be giuen to holy images Also the place of Exodus Thou shalt not adore images is expounded and that Christe by his incarnation taketh away all idolatrie that Maister Iewell vainely reproueth Doctour Harding condemneth his owne conscience and is proued a wrangler The difference in honour betweene Latria and Doulia As M.S. saith images are forbidden to be worshipped as they are forbidden to be made so say I but with a farre differing vnderstanding They may not be made to any vse of religion so they may not be worshipped with any religious worship which apperteineth to god For our religion is a seruice of God onely And where he saith as Images might be made by the authoritie of Moses or of the gouernours of Gods people so they wert not to be taken for Gods so they may be likewise worshipped by the authoritie of Gods church this only prouiso being made that Gods owne honour be not giuen vnto them I aunswere that as neither Moses nor any gouernour had authoritie to make any images in any vse of religion other then God commanded no more hath the Church any authoritie to allowe any worshipping of them whiche she hath none authoritie by God to make but an expresse commandement forbidding both the making the worshipping of them in the first table of the law which concerneth onely religion Nowe we haue saide both let vs consider M. Sanders reasons First he saith God forbidding his owne honour to be giuen to images left it to the lawe of nature and to the gouernors of his Churche what honour images should haue Concerning the lawe of nature he saith that God perceiued that when images of honourable personages are made honor was due vnto them What lawe of nature is this M. Sander that is distinct from the law of God Or what nature is that whose lawe alloweth the worshipping of images In deed the corruption of mans nature is to worship falshode in steed of trueth but the law of nature hath no such rule beeing al one with the lawe of God as nature is nothing else but the ordinaunce of god And where find you one title in the lawe that God hath leaft it to the gouernours of his Church to appoint a worship meete for images Worde you haue none letter you haue none nor pricke of a letter sounding that way But you haue collections First of the signification of Latria as though God had written his Lawe in Greeke and not in Hebrue and yet Latria according to the Graecians hath no such restraint to signifie the seruice of God only but euerie seruice of men also and is all one that Doulia and so vsed of Greeke writers excep◠we will say that Doulia which you will haue to be giuen to images is a more slauish seruile worship then that whiche you would haue vs to giue to God. But you will helpe your distinction with the confusion of the commandementes because God saith in the 1. precept Thou shalt haue none other Gods but me and then saith immediately Thou shalt not make nor worworship images but these cōmandementes are distinct or else you shall neuer make tenne And whereas you alledge that he saith immediatly after I the Lord thy God am a iealous God that maketh cleane against you For by those wordes the Lorde declareth that he can no more abide the vse of images in his religion then a iealous man can abide any tokēs of an adulterer to be about his wife therefore idolatrie in the scriptures is often called fornication So the circumstances helpe you nothing but is altogether against you But what an horrible monster of idolatrie is this that after you haue once confessed that Gods incomprehensible nature cannot be represented by any artificiall image you affirme that Christe by his incarnation hath taken away idolatrie that we should not lacke some corporall trueth wherein we might worship the Diuine substance Whereas Christ himselfe telleth vs that nowe the time is come that God shall not be worshipped as before in bodily seruice at Ierusalem or in the mountaine but in spirite and trueth Ioan. 4. The image of Christe you say is a similitude of an honourable trueth whereas no idol doth represent a trueth A worshipfull trueth I promise you Christe you say was man but I say he is both God and man a person consisting of those two natures Your image representeth onely a person consisting of one nature but suche a one is not Christe therefore your image representeth a falshoode and is by your owne distinction an Idol For the Diuine nature you confesse cannot be represented by an artificiall image Againe what an image is it of his humanitie It can not expresse his soule but his bodie onely Last of all why is it an image rather of Christ then of an other man Seeing in lineamentes and proportion of bodie it hath no more similitude vnto Christes bodie then to an other mans But that it pleased the caruer to say it is an image of Christ. O honourable blockes and stones But Philo the Iewe was cited for a fauourer of this interpretation that images are none otherwise forbidden to be made or worshipped then to be made or worshipped as GODS Howe vaine the authoritie of a Iewe is for a Christian man to leane vnto I shall not neede to say especially when it is well knowen that the Iewes also not considering in whether table this commandement is placed vnderstand by it that all images generally are forbidden And Philo saith nothing to helpe him For first in Decal he saith when God had spoken of his owne substance and honour order would that he should tell how his holy name was to be worshipped And againe De eo quis haer rer Diuin Vt solus
subiect to their masters which hath another name in Greek This other name is Doulia whereof S. Paule saith in another place Serue ye one another by charity I pray you M. Sander if you be not turned into such an Image whole worship you defend tell me simply whether the difference of these honors be not as great as the distinction of the two tables religion and charitie but how prooue you that Doulia which is here taken for a ciuil worshippe may be applyed to Images whom you honour with a religious worshippe Yes mary saye you by this it is prooued that we may serue Sainte Paule In deede if you had liued when Sainte Paule liued it had bene your dutie to haue honoured him with ciuill honor or seruice of loue but nowe he is dead I say plainly you ought not to serue him nor worship him with any religious honor So saith Augustine De vera religione cap. 55. Non sit nobis religio cultus hominum mortuorum Let it not be our religion the worshipping of deade men and againe Honoramus eos charitate non seruitute We honour them with loue not with seruice Loe Master Sander here is your Doulia or seruitus denyed to Saintes that are dead The foundation of your argument being thus ouerthrowen we will suppose it doth stande that Saint Paule is still to be serued how prooue you that we must worshippe his Image Forsothe we must thinke anye thinge that is his to be aboue vs at leaste in signification for S. Paules owne excessiue honour In deede Master Sander you doe well to call it an excessiue honour But by this reason I muste muche more worshippe all Gods creatures For if I must thinke any thing of Sainte Paules to be aboue mee and to worshippe it then much more must I thinke any thinge of Gods to be aboue mee and consequently I must worshippe it Now the vilest creature in the worlde yea the deuill himselfe is more properly a thinge of Gods then an Image is a thinge of Sainte Paules therefore I muste thinke euerye one of Gods creatures to bee aboue mee and worshippe it for his sake O blockishe blindenesse of Idolatrous papists But it vexeth you that Maister Iewell calleth your worshippinge of Images Idolodoulia because you will not haue it Idololatria for the Images of Christ and S. Paule you saye be no Idoles because Idoles are instrumentes to serue and honour the deuill withall Verily such be your Images of Christ and Saint Paule though not by your intention yet by the holy ghostes determination Last of al M. Iewell himself is proued to be a seruer of Images if not with Latria yet with Doulia Papae A strange matter but howe is it prooued so to be Marye sir hee confesseth himselfe to honour the sacrament of Christes Supper which he teacheth to be an Image of Christes bodye and blood but he will not giue Gods owne honour to bread and wine therefore it followeth inuincibly that M. Iewell serueth that is to say he honoureth some Image Ha ha he M. Sander hath a pleasaunt witte if he be in iest but if he in earnest as I am afraide he is I will saye no more but that hee is a wrangler If M. Iewel say the sacrament is an Image doth he speake properly or figuratiuely If figuratiuely then the honouring of that which is not an Image properly prooueth not that he honoureth that which is an Image properly Againe when he speaketh of honouring doth he meane adoratiō worshipping kneeling to the sacrament which he condemneth or els reuerent esteeming of the mysteries of Christ what hath this to doe with falling downe to stockes and stones Finally doe we serue all thinges that wee honour for M Sander maketh them all one if wee doe then men must serue their wiues whom they must honour and men serue the weake partes of their body which they honour most These be the inuincible arguments for defence of Idolatrie THE VII CHAP. What an artificiall Image is Of the naturall and artificiall Image And how some honour may be giuen to artificiall Images Also the obiection answered concerning that the Image of Christ is no liuing Image Concerning the Image of the blessed Trinitie The abstracting of the image from the matter and the ioyning of the same with the trueth Master Iewell denyeth that the cognisances of the crosse are images This Chapter conteineth a metaphysicall discourse of images naturall and artificiall The effecte whereof is this that the nature of a thing cannot be expressed in an artificiall image but by a naturall image onely as the soone is the image of his father expressing his fathers nature But an artificiall image is the onely image of the person or rather of the personall shape of him that it representeth And this being confessed he sayeth it is an easie matter to aunswere the argument that is made to proue the image of Christ to be a liuing image because his Godhead cannot be represented in an image For that image representeth such externall shape of Christ as hee had in deede But if he haue not forgotten him selfe he sayed before that an artificiall image is an image onely of the person or rather the personall shape of him whom it representeth But neither the person nor yet the personall shape of Christ is represented by such an image therefore it is a lying image For the externall shape of Christes bodie is not the personall shape of Christe For as Christes person differeth from the person of euery other man so his image must differ from the person of euery other man or else it is a false image by Master Sanders owne groundes But Master Sander sayeth that as by his manhood the faithfull were ledd to his diuine nature when hee liued so by his image wee are ledd to his humaine shape from thence to his humanitie and so vpwarde to his diuine nature Here is an handsome ladder but that the steppes stande too farre a sunder for any man to clymbe by it For I denye that his disciples were ledd by his manhod to vnderstande or beleeue his Godhead but onely by faith through his holy spirite inwardly and outwardly by his doctrine and the workes of his Godhead Yet sayeth he if wee paint as much as his Apostles sawe it is no lying sight What neede wee paint that which wee may more liuely see in our selues and in any other liuing man then in a deade image namely the outwarde shape of a man After this he gathereth conclusions firste that it is neither possible nor lawfull to make an image which may expresse the nature of God of Angels or of any other creature Secondly it is possible and lawfull to make the image representing the personall propertie of any knowen creature This is true in the second table of the lawe but not in the first Thirdly The blessed Trinitie and infinite persons of Angels cannot properly ▪ be expressed by any artificiall image If
booke and yet they are necessary for the preseruation of the doctrine thereof yea they are true natural figures of the sense that is contained in the booke if no man be so madde as to put of his cap to those letters or to that booke or to set it vp to kneele to it to sense it c What monstruous madnesse is it to defende the worshippinge of Images which if they were graunted to be lawfull meanes to bring men to spirituall knowledge yet were they nothing comparable to the written letter and sillables of the scriptures The fourth cause of honouring of Images is that all nations haue honoured them in respect of their vertue whose Images they are I haue shewed before in a worde that this prooueth it not to be a lawe of nature that Images are to be honoured because all nations haue bene ignorant of God haue committed Idolatrie haue committed whoredome c. And although the art of making of Images be good yet it prooueth not that all Images may be made or anye worshipped The art of making swordes is good yet it neither proueth that all swordes are well vsed nor that any is to be worshipped But Master Sander saith seeinge that all nations haue made and worshipped Images it is against the lawe of all nations and of nature to forbid the worshippe of them For he would better like of that lawe which forbadde Images of Christ to be made then of that which forbiddeth them to be worshipped which he calleth a filthie decree and yet it was a decree of Pope Gregorie the first to the bishoppe of Massilia as we haue shewed before But concerning the example of all nations thus I answere briefely what Images they made out of religion and how they worshipped them it toucheth our controuersie nothing in the worlde But such as they made and worshipped in religion were abhominable Idoles and contrarie to the lawe of nature For Sainte Paule in the first to the Romaines and in the 17. of the Actes reproueth the Gentiles for making and worshipping of Images by the lawe of nature But whereas he saith the Iewes worshipped the Images of the Cherubins which Salomon had made to garnish the walles of the temple with the figures of palme trees and other flowers quoting 3. Reg. 6. 2. Par. 3. he is a most impudeÌ„t shameful liar For there is no word in those chapters nor in all the Bible sounding that way Neither doth Hieronyme ad Marcellam say they worshipped the holy place but they reuerenced it in respecte of the great mysterie thereof as they did the temple it selfe For all reuerent estimation of a thing is not honouring or worshipping of it as Master Sander alwayes dreameth Of the image in Pauende made as he sayeth by the woman and preserued by Christians vntill the dayes of Iulian wee haue sayed ynough in the Chapter nexte before this Hitherto the wicked custome of all nations contrarie to the worde of God proueth not the worshipping of images to bee necessarily good by the lawe of nature The fifth cause is that the relation of honour is so necessarily betweene the image and the thing meant to bee honoured by it that if the image be not honoured the thing cannot be honoured thereby Nay by your leaue Master Sander the relation of honour is between them that meant to giue honour and the thing meant to bee honoured inter honorantem honoranâ—â—â— and not between the image and the thing meant to bee honoured by an image so that if the image be not honoured his foolish meaning is disapointed that meant to honour a thing by an image But admit it were as you say what inconuenience is in the conclusion If the image be not honoured the thing cannot bee honoured by the image For if the thing be worthie honour it needeth not the vaine honour of an image But you saye it is the lawe of nature and right reason that if an image be made of an honourable personage it may also be honoured that is honourably regarded and esteemed according to the vertue of the man more or lesse As if it be the image of Cato you thinke his worldly wisedome well worthie of an image but you wil not think it to be an holie image as you thinke the image of Christ or his mother to bee But if you thinke the image of a holie person to bee a holie image why do you not by the same reason thinke the image of Cato a wise man to be a wise image and the image of Socrates a vertuous man to bee a vertuous image and the image of Cicero an eloquent man to bee an eloquent image if the images of these men bee not wise vertuous nor eloquent no more be the images of Christ his mother or his Apostles diuine holy or honorable And if it be the lawe of nature that the image of an honourable person shoulde be made and honoured as his vertue is more or lesse then by the contrary the image of a wicked man shoulde be made and dishonoured as his wickednesse is more or lesse So that as we must haue a religion of images of good men made and honored to stirre vs vnto vertue so wee must haue a religion of making and dishonouring the images of wicked men to diswade vs from wickednes If this later be a fond immagination so vndoubtedly is the former The sixt cause is because the name of Christ is communicated to his image for it is called Christ so the honour due to his name is in the same degree to be communicated to his image also For the name of God is to be blessed and the name of his sainctes shall liue in honour for euer Yea sir but as the name of Christ is falsely wickedly and blasphemously communicated to a deade image so is his honour falsely wickedly and blasphemously communicated to the same And where as hee saith wee are ashamed to confesse that we breake the images of Christ he lyeth falsely impudently For if we sawe the true images of the countenance of Christ abused to idolatrie wee woulde no more doubt or feare to breake them then Ezechias did to breake the Brasen serpent which was a figure of Christe and commaunded by God himselfe to be made But as for their ridiculous images which are no more the images of Christ then of Iudas Iscarioth but that it pleaseâ—h them to call them so wee may iustly denye them to bee the images of Christ which haue no proper resemblance vnto his bodie more then to any other man. The last reason is that if it be a contumelye to the Prince to haue his image broken and an honour to haue it regarded the like must needes come to passe in christ And here M. Iewell is bidden to breake if he dare the Image of the Queenes maiestie or the armes of the realm or any noble mans banner But if the prince had as precisely forbidden any image of her to be
Deus c. That God onely might be truely worshipped What can be reasonably gathered of these wordes but that al honour is due to God and therfore none to idols which are forbidden to be made If Philo a Iewe will not serue Augustine a Christian is alledged who Super Exod. 9.71 allowing that diuision of the tenne commandementes by which three onely are saide to apperteine to God saith Et reuera c. And truely that which is saide Thou shalt haue none other Gods but me is more perfectly expounded when forged things are forbidden to be worshipped First for the diuision of the coÌ„mandements Aug. is not constant with him selfe For In Quaesti Nou. Vet. Test. Quest. 7. he writeth thus Non sint tibi Dij alij praeter me primum verbum hoc est Es subiecit secundum Non facies tibi vllam similitudineuâ— â–ª Thou shalt haue none other Gods but me this is the first worde or commandement and he addeth the second Thou shalt not make to thy self any similitude By which it is manifest that to worship images is not all one with hauing other Gods. But M. Sander will answer our obiection that God forbiddeth all honour of images thou shalt not fall downe to them nor worship them Adoration saith he is a doubtfull worde For Abraham adored the people of the lande Gen. 23. Very true but with a ciuill worship whereof we speake not nowe He made obeysans to them or as we say he made courtesie to them And the Angel refused to be adored saying adore god Therefore there is an adoration proper to God for Angels sometime haue beene adored Nay M. Sander therefore all religious worshippe perteineth to god For S. Iohn was not so madde to worship the Angel as God but as the messenger of God with a religious and not a ciuill worshippe And when you say Angels haue beene adored as Gen. 18. and Iudicum 13. I answere in both places they were adored with ciuill worship supposed by Abraham and Manohah to be honourable men and not to be Angels But when you cite Augustine to fortifie your distinction of Latria and Doulia you hurt your cause by his iudgement more then you further it by his authoritie For whereas he in Exod. 94. saith that Latria is due to God as he is God Doulia is due to God as he is our Lorde it followeth that that worship which is called Doulia as well as that which is called Latria is due onely to God who is our onely Lord and wil not giue his glorie to grauen Images Es. 42.8 1. Cor. 8.6 Theodoret saying that God calleth his people from the worshipping of diuels euen as Saint Paule 1. Cor. 10. sheweth that worshipping of images is the worshipping of diuels And whereas Maister Sander saith it can not possibly be saide that Christes images is dedicated to the diuell I say plainely with Theodoret and Paule it is dedicated to the diuell when it is worshipped For the Images of the Gentiles were not by the intente of the makers and worshippers dedicated to deuils but to God and godly men and women but when they were honored with religious honour which appertaineth onely to God the spirit of God saith they were dedicated to deuils And euen the same reason is of the Image of christ of the Trinitie of Peter or any other honoured with religious worshippe Thus Augustine and Theodoret cited by him are both against him Well yet he will disproue the comparison that M. Iewell maketh betweene Gods wordes and M. Hardings Iewell God saith thou shalt make to thy selfe no grauen Images M. Hardinge saieth thou shalt make to thy selfe grauen Images But M. Sander saieth neither God nor M. Harding say so that is they do not meane so for God expounding his meaning added thou shalt not adore them nor giue them the honor due to God aboue therefore M. Iewell did euill to deuide Gods saying and by that diuision hee is sure that hee hath condemned his owne conscience So that by M. Sanders interpretation to make Images and to adore them is all one But M. Iewell seeinge them to be distincte matters to make and to worshippe without condemning his conscience did speak first of making and then of worshippinge of Images And although M. Sander be either so blind or so wilful that he cannot see or will not acknowledge the distinction of the two tables of the Lawe the matter of one being religion the other charitie yet M. Iewell did well inough consider that the Queenes Maiesties Image grauen in her coyne and such like pictures as nothing at all concerned religion nor nothinge at all forbidden were made by a commandement of the first table Now followeth another comparison Iewell God saith thou shalt not fall downe to them nor worshippe them M. Harding saith thou shalt fall downe to them and worshippe them But M. Sander answereth that M. Harding defendeth that another degree of honour incomparably inferiour to that which is due to God may be giueÌ„ to images not that which is due to god Wel then is M. Hard. Sander to contrary to other papists as great doctors as they But yet M. Iewels comparison doth stand For God forbiddeth al worship of Images Master Hard. aloweth some worship of Images Again how wil you distinguish the falling downe to God from falling downe to Images And therfore M. Iewel is no wrangler for meane Harding what he can meane his saying and meaning is contradiction to the saying and meaning of god But you wil affâ—rme saith M. Sander that al maner of honour is forbiddeÌ„ to be giuen to any kind of Image You haue against you the opinion of the law of nature the word of God the iudgement of the ancient fathers the decrees of general councels the practise of the whole church as hereafter shal be declared Verily M. Sander if you can bring al these authorities to vphold the worshipping of Images you shal do more then any man was euer able to do before you but hitherto you haue brought nothing worth the hearing But in the meane time you wil proue that there are two kindes of honour the one due to God alone the other to his creatures so to Images But you must proue that there be two kindes of religious honor or els you proue nothing for your purpose For ciuil honor wil not helpe you one iote for worshipping of Images except you be of that minde as Boniface a gentleman about Stamford was that would salute the sacrament of the altar with curtesie these words God giue you good morrow good Lord. And what haue you to proue this your distinction Nothing in the world but a saying of Augustine lib. 10. cap. 1. De ciuit Dei. that Latria by a certaine consent of ecclesiasticall writers hath bene taken for that seruice which is due to God that there is another seruice due to men according to which the Apostle coÌ„mandeth seruants to be
what call you it but the trinitie Fie vppon this horrible idolatrie which is defended with such a sleueles excuse that you honour not the image for his owne sake no more did the Gentiles their images Chrisostom in Homi. 18. in Ep. ad Eph. writeth thus of them Cum illi dicimus quòd simulachrū adoret non inquit simulacrum sed Venerem sed Martem Et cum rogamui quae est ista Venus Qui grauiores inter eos sunt respondent voluptas quis est Mars Animus masculus vehemens When we say vnto him that he worshippeth an image No saith he not the image but Venus or Mars And when we aske what is this Venus the grauer sort among them aunswere pleasure And who is Mars A manlike and valiant corage Augustine in Psal. 96. which place I haue cited before sheweth that the Gentiles affirmed that they worshipped not the images for their owne sake but for the diuine powers which they did represent euen the same which the Christians called Angels So that the Papists are all one with the Gentiles in their excuse as they agree with them in Idolatrie worshipping of images FINIS God be praysed A REFVTATION OF MAITER IOHN RASTELS CONFVTATION AS HE CALLETH IT OF maister Iewels sermon by W. Fulk To the Preface TO giue the Reader a tast of such sinceritie as he must looke for in all M. Rastels booke of confutation hee sheweth in his preface where speaking of three maners of aunswering he declareth the same by an example taken out of the bishops sermon that sole receiuing is not to be suffered among Christians where as the bishoppe hath no such position in all his sermon but that priuate masse was not vsed for the space of sixe hundreth yeares after christ Thus admonishing the Reader that maister Rastell as his grand capteine M. doctour Harding not able to finde any thing either in scripture or antiquitie for the maintenance of their ordinary priuate Masse doth flie to extraordinarie vses and vnlawfull vsages of sole receiuing being all such as either some necessity might seeme to excuse or as all the Papists themselues do confesse to haue beene abuses I leaue his leude preface hasten to the book it self A refutation of maister Rastels confutation SECTIO PRIMA In which he speaketh of the councel of Nice of vnwritten verities TO passe ouer the two first leafes of his booke and halfe the third in which is much vaine babling but no point of confutatiō in the second face of the third leafe he beginneth to picke his iust quarel at the sentence set before the bishoppes printed sermon which is this Let old customes preuaile It greueth M. Rastel his fellowes which perswade the ignorant people that our relygion is all nouelty that M Iewell should make any such claime vnto antiquitie And first therfore he wil know whether the scriptures do not cōteine al things necessary to saluatiō Yes verely and Gods curse light on him that teacheth the contrarie Then he will knowe where we finde this saying in scriptures or if it be not in the scripture of god why we wil vse a sentēce of the coūcel of Nice which was but a cōgregatiō of mens Verily if we found not the matter of this sentence in Gods worde we durst not auouch it to be true that was vttered by men being applied to any point of doctrine But we finde the same doctrine in the sixt of Ieremy where the Lord saith Stand in the wayes and beholde and aske for the olde way which is the good way and walke therein and you shall finde rest for your soules Nowe this saying of the councell of Nice let olde customes preuaile being the same in effect and meaning though somewhat differing in sounde of wordes we embrace it as the worde of God and the holy scripture which we do not restraine vnto the letters and sillables but vnto the plaine and manifest sence and vnderstanding of them The seconde quarrell he picketh to the placing of this sentence before the bishoppes sermon because it is vttered by the Councell of Nice in a particuler case concerning the iurisdiction of the bishops of Alexandria and Antioch and therefore cannot serue for a generall sentence For all olde customes saith he must not be preferred before new customes example of washing of feete abstaining from eating of bloud which were olde customes But if the councell meant that olde customes should preuaile against newe writinges then all books of Luther such like are striken through which one foine Wherefore hee concludeth that the councell meant that olde customes shoulde preuaile against the pretensed alledging of the verye scripture it selfe and newe doctrine of men And so this sentence doth at once ouerthrow all maister Iewels religion But hauing compared this sentence to the text of scripture by which the true meaning therof may appeare I will not stand about this trifling cauils Cōcerning our iudgmēt of antiquitie this it is We wil not admit whatsoeuer is old but only the religiō which is eldest of al which hath god for the autor the Patriarches Prophetes and Apostles for the witnesses and all learning doctrine and religion which is vnder the age of these yeares we reiect as newe false and diuelish As for customes ceremonies and manners which are subiect to mutation we receiue them or refuse them as they be approuable or disprouable by the saide old auncient and Catholike doctrine And bicause M. Rastel hath not only touched the sixt Canon of the Councell of Nice where this sentence is written but also charged M. Iewell with ouerthrowe of his religion thereby I must let the reader vnderstand that he suppresseth one point thereof that vtterly ouerthroweth the piller of all Popish religion that is the Popes supremacie For that Canon maketh the Bishop of Alexandria equall in iurisdiction to the Bishop of Rome For the reason of the iurisdiction confirmed vnto the Bishops of Alexandria is this Quia vrbia Romę Episcop◠parilis mos est Bicause the Bishop of the citie of Rome hath the like or equall custome of iurisdiction But M. Rastell will proue by the storie of Arrius that the Councell meant by that sentence that it is onely tradition custome and manners which killeth the hearts of heretiques and defendeth the Catholike Church and not the authoritie of the Scriptures Bicause Arrius was such a proude heretique that he despised all the interpretations of the auncient Fathers that were before his time as Alexander Bishop of Alexandria writeth of him Yea he is not ashamed to say that although the Fathers of that Councell had scriptures against Arrius yet their chiefe stay was not in that scriptures but in the receiued tradition But this is a most impudent lye for although the consent of Catholike writers of all ages with the word of God is not to be contemned yet the only authoritie in determining of controuersies of faith in
c. is proued by the Canons of the Apostles that Excommunicate all Christians that be present and doe not communicate Can. 9. Also the first Epistle of Anacletus which is good authoritie against a Papist forbiddeth the priest or Bishop to sacrifice alone and commandeth all the ministers that are present to receiue with him in paine of excommunication And appointeth what number shall be present of deacons namely on solemne dayes seuen on other dayes fiue or three beside Subdeacons other ministers These decrees do proue that there should be no celebration of the Lordes supper but when there be a good number to communicate Concerning the 5. of distinction of Bishops or Priestâ— in apparell froÌ„ the laitie which yet we hold to be a thing of his owne nature indifferent Celestinus Bish. of Rome saith in an Epistle to the Bishops of France Epi. 2. Discernâ—ndi a plebe vel cÄ™teris sumus doctrina non veste conuersatione non habitu mentis puritate non cultu We must be discerned from the common people or other men by doctrine not by garment by conuersation not by apparell by purenes of minde not by attyre To the 7. that the communion table was remoueable and carried too an fro it is proued by Augustine who In quest vet Non test ques 101. saith it was the office of the Deacons of Rome as well as of all other Churches to carrie the altar and the vessels thereof and although he call it an altar in this place and many other yet doeth he in as many places call it a table and in his Epistle to Bonifacius Ep. 50. it appeareth that it was made of boordes and not of stones To the 8. for saying communion on good Friday although perhaps it might be proued by those fathers of the primitiue Church that kept their feast of Easter after the manner of the Iewes whiche was the 14. day of the moneth whiche some tymes did fall vpon that Friday whiche is called good Friday yet beeing no matteâ— of religion there is no cause why we should be bound to proue it The like I say to the 9. of singing of Gloria in excelsis after the communion and to the 11. of saying the Creede of Athanasius vpon principall holie dayes Concerning the 10. that the sacrament was ministred in the loafe bread vsually to be eaten at the table it is proued by S. Cyprian In sermone de Caena Dom. whiche saith of that bread wherewith they did minister Panis iste communis in carnem sanguinem mutatus procurat vitam incraementum corporâ—bus c. This common bread being chaunged into our flesh and bloud procureth life and increase to our bodies Also by S. Ambrose Li. 4. Cap. 2. de sacram Who rehearseth the obiection of the ignorant saying Tu forte dicis meus panis est vsitatus c. Thou perhaps wilt say my bread is coÌ„mon vsual bread Also by Gregorie which in his dialogues reporteth that two Coronae loaues of bread were giuen to one that was thought to be a poore man in rewarde of his seruice in a bathe but he being a guest willed that the same shoulde bee offered in sacrifice for him To the 12. for the ministers wearing of a Cope or surplesse which hold it to be no part of religion and that the communion hath bene ministred in common apparell we will go no further then our Sauiour Christ himselfe Ioh. 13. and there is no question but his Apostles and the primitiue Churche many hundreth yeares followed his example To the 13 that the words of S. Paul 1. Cor. 11. should be red at the ministration rather theÌ„ of S. Mathewe Marke or Luke it is a matter of meere indifferency yet better ordered then your popishe canon whiche rehearseth the wordes after none of all foure To the 14. that they vsed a common cup at the Communion is prooued also by scripture that our sauiour Christ ministred in the same cup which he and his company had vsed at supper To the 15. that the curses of Gods law should be redd vpon Ashwednesday we hold it not as a thing necessarie but an order of indifferencie vntill a better discipline be restored To the 16. concerning procession about the fields we vse none but a perambulation which is a matter of meere ciuill pollicie To the 19. whether Saint Peter were euer at Rome or no it is no article of our beliefe but we are able to proue by scripture that he neither was there as bishoppe nor so long as the common opinion is To the 20. that the minister in time of necessitie hath giuen the communion to one alone is proued by the example of Seraphion vsed of the Papistâ— but vnfitly to defende your priuate masse to whom being at the point of death the communion was sent by the prieste who at the same time also was so sicke that hee coulde not come himselfe Eusebius libros 6. capitulo 44. and yet that communicatinge which we alowe is but graunted to the infirmitie of suche as cannot bee perswaded to forbeare the sacramente not as a thing simplie allowed If anye one man aliue coulde prooue anye one of these articles by Scriptures doctours or councelles hee promiseth to subscribe what I haue prooued let the Reader iudge After this followe twentie nine articles more The 22. that the bishoppe of Rome was not called Antichriste the cause was that vntill after sixe hundreth yeare the bishoppe of Rome was not Antichriste But that Antichriste shoulde bee a Romaine it is prooued by Irenaeus Libro 5. and that Rome shoulde be the Sea of Antichriste Sainte Augustine testifieth De ciuitate Dei libro 16. capitulo 17. callinge Rome Westerne Babylon and libro 18. capitulo 2. callinge Rome seconde Babylon c. Also Hierome ad Marcellam iudgeth Rome to bee Babylon spoken of in the Apocalypse and in praefati in Didymum hee calleth Rome Babylon and the purple whore and Algasiae Quest. 11. and manye places else Gregorie also affirmeth that who so woulde bee called vniuersall bishoppe was the forerunner of Antichriste whiche was Iohn of Constantinople also he prophesieth that Antichristes reuelation was at hande and that an armye of priestes shoulde wayte vppon him whiche was fulfilled in his nexte successour saue one namely Bonifacius the thirde whiche was the first Pope of Rome that was called vniuersall bishoppe and was Antichriste him selfe as Iohn of Constantinople was his forerunner about the yeare of our Lorde â—10 To the 23. that no consecration was required to the sacramente but the vertue of the peoples fayth is not holden of vs and therefore wee are not to prooue it To the 24. that the residue of the sacramentall bread which was not receyued by any olde custome of the Church of Constantinople was giuen to young children that went to schoole is prooued by Euagrius libr. 4. cap. 36. whether to spredde their butter as hee requireth is to shewe or to eate it with cheese
praescriptionibus aduersus haereticos which is such as hee saieth that euen religion muste agree to it if with anye reason it will bee credited But in deed it is suche as while Tertulian followed too muche hee fell from the Catholike Church to be an heretike The summe of that saying which M. Rast. hath shamefully gesded falsely translated so that it seemeth he hath not red it in Tertulians booke but in some mans notes that hath ioyned together as it were cantles or patches of Tertulians saying the effecte I saie is this That because some heretikes of his time receiued not all the scriptures and those which they did receiue they receiued not whole but by additions and detractions corruptions and wrong expositions they peruerted them to their purpose his iudgement was that against such heretikes the triall was not to bee made by scriptures by which the victorie should either be none or vncertaine or not sure and therefore in as much as they were not agreed what was scripture and how great was the authoritie thereof he thought that the order of disputinge required that these questions shoulde first be decided Vnto whom the Christian faith pertaineth whose are the scriptures of whom and by whom and when and to whom the learning is deliuered by which men are made Christians For where it shall appeare that the trueth of the Christian learning and faith is there shal be the trueth of the scriptures and of the expositions and of all Christian traditions This is the iudgement of Tertulian But seeinge we receiue all the scriptures Canonicall without addition or detraction yea and for the principal articles of our religion wherein we differ from the papistes we receiue the exposition of the most auncient writers both of the Greeke and Latine Churche not bringinge in any newe doctrine but requiring that the olde doctrine may be restored this rule of Tertulian doth not concerne vs Yet are we able to aunswere to all his demaundes without any taryinge and so as it shall satisfie Tertulian or anye man that vnderstandeth him We say that Christian faith pertaineth to true Christians and that the scriptures are theirs also We say also that the learning by which men are made Christians was deliuered of Christ by his Apostles and Euangelistes in the time of the raigne of Tiberius the Emperour first vnto the Iewes and after vnto the Gentiles making one vniuersall Chruch dispersed ouer the whole worlde And the trueth of this Christian learning and faith thus and then deliuered we do hold and mainteine therefore by Tertullians rule the truth of the scriptures and expositions all Christian traditions are with vs the rather because it cannot be proued that we hold any one article of beliefe but the same is conteined in the manifest wordes of the scriptures by which onely it may be tryed what learning Christ deliuered to his Apostles and they to the churches For seeing the memory of man cānot ascende vnto so many hundreth yeares the certeine remembrance must be had out of Records of writings for so much as no writings are either so auncient or so credible as the holy scriptures the trial must be onely by the scriptures notwithstanding Tertullians opinion as Augustine teacheth in many places of his writings against the Donatistes After this discourse vpon Tertullian he addeth sixe articles more falsely pretending that they are the demaundes of Tertullian but altering them into the manner of a challenge where as I haue both set forth and answered Tertullians demaundes according to his owne words and meaning The first is if we can proue by any sufficient and likely argument that we haue any true Christian faith at all among vs for faith saith hee cleaueth vnto authoritie which they can neuer shewe for themselues c In deede suche faith as cleaueth vnto mennes authoritie wee haue none but suche as cleaueth vnto the worde of God as saint Paule saith faith commeth by hearing of the worde of God which is onely true Christian faith wee haue the whole faith of Christians as we do dayly proue not onely by the auctoritie of scriptures but also by the testimony of aunciēt writers agreeable to the same And because he is so impudent to deny that we haue any true Christian faith at all I demaunde of him why hee doth not then rebaptise those that are baptised of vs seing he is persuaded that neither the minister nor the godfathers whose faith according to their doctrin maketh much fo◠baptisme haue any true Christian faith at all The seconde that the scriptures are deliuered vnto vs that we be the right keepers of them is proued by this argument that we be the church of God vnto whome the scriptures and the custodie of them perteineth That wee are the church of God we proue by this argumēt that we beleeue and teach all that and nothing else but that which God by his holy scriptures hath appointed to be beleeued and taught for Christian faith The thirde we knowe from whome wee haue receiued the gospel not from the Papists Namely frō the doctrine of god and his holy spirite from such ministers as were stirred vp of God and lightened with his spirite according to the scriptures and from the books of the Greekes and Hebrues and not of the papists The fourth we knowe by what successours the gospell came vnto vs from God the authour of it euen from the prophets and Apostles Euangelistes pastours and teachers of the church of all ages florishing in sight of the worlde vntill the comming and tyrany of Antichrist had ouerwhelmed all the worlde with darkenesse by whom they were persecuted and driuen into corners according to the prophecie of Christe in the Apocalipse cap. 12. but yet so as they alwayes continued and testified the trueth oftentimes openly protesting against Antichrist vntill nowe at the length the time being come in which Antichrist must be consumed they are againe brought into the sight of the worlde and the kingdome of Antichrist is made obscure ignominious contemptible The fift we knowe at what time the Gospell was first delyuered vnto the Church of the gentiles namely in the reigne of Tiberius in whose time Christ suffered since which time it hath alwayes continued and shall do to the end of the worlde To the sixt wherein he requireth vs to shew the foundatiō of some Church house communion table or booke c. by which it may bee gathered that a true apostolike religion was within the 600. yeares as void of ornamēts ceremonies reuerence distinction of places and dignities sacraments and solemnities perteining to sacraments as ours is I answere our religion hath all sacraments ornaments ceremonies distinction solemnities reuerence necessarie vnto eternall life and therfore to shewe a monument of a religion voide of these it perteineth not to vs Beside that it is a foolishe and vnreasonable demaund for vs to shewe any such monument remaining aboue 900. yeares when by so often
inuasion of enemies and mutation of states as hath fallen in the worlde other monuments could not remain but learned writings out of which we haue often proued our religioÌ„ to be the same that was in the most auncient and purest times of those 600. yeares after Christ. In the conclusion Maister Rastell protesteth vntil the aunswere be deuised that he will continue in that faith which Augustine the Monke receiued of Gregory the great and he of Pelagius Pelagius of Benedictus and so reherseth the Bishops names of Rome vnto Peter who receiued his doctrine of Christ whiche is nothing else but a popish bragge For neither is he nor al the rablement of them able to proue that Christ deliuered to Peter or Peter to Clemens a greate number of articles of doctrine that Augustine deliuered to the Saxons neither that he and his fellow Papists do hold all that doctrine faith which Augustine receiued of Gregory Gregory of Pelagius c. ascending to the heighest For a great number of errours and corruptions haue since that time crept into the Church that neither Augustine nor Gregory euer heard off FINIS D. Heskins D. Fulke Chrys. in 6. Ioâ—â— Hesk. Fulk Leuit. 19. Hesk. Fulk Hesk. Fulke Gal. 2. Hesk. Fulk Basil. lib. Sp. 5. cap. 27. lib. 7. E. 44. Hom. 44 in Matth. Hesk. Eulk â—n Agge 2. Hesk. Fulk In Matth. H. 44. Heskins Fulke Heskins Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk In Leuit. lib. 2 cap. 8. Hesk. Fulke De coena Domini Hesk. Fulk Heskins Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Serm. de coena Dom. In Leui. lib. 6. Cap. 23. Hesk. Fulke Hesk. Fulk Li. 4. de Orthod fid Hesk. Fulke Hesk. Fulk Iohn 4. Hesk. Fulk Hesk. Fulke Hesk. Fulke Libr. 4. Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulk Sermo de oration Dom. Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Ioan. 6. Hesk. Fulk Hesk. Fulke In Ioan. 14. Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hom. 46. in Ioan. Hesk. Fukle Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Li. 4. ca. 34. Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk In Ps. 118. Serm. 18. Here beginneth Oecolampadius Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Hesk. Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk 1. Cor. 10. 11. Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulke Hesk. Fulke Hesk. Fulk Hesk. Fulk Hesk. Fulk Hesk. Hesk. Fulk Sander Fulke Sander Fulk The later church compared with the former Practises Councels One shepeheard A perticular flock Church militant Sander Fulk Sander Fulke Sander Fulk Sander Fulk An. 493 An. 596. Sander Fulke Sander Fulk Sander Fulke Sander Fulk Sander Fulk Sander Fulk Sander Fulk Sander Sander Sander Sander Fulk Con. Nic. 2. Act. 2. Quest. in Her. 8. Sander Fulke Lib. 2. Cap. 19. Sander Fulke Sander Fulk Sander Fulke Sander Fulk Sandeâ— Fulk Fulk Rastell Fulk Rastel Fulke Rastel Apoc. 15. Rastel Fulke Rastell Fulk Rastel Fulk Rastel Fulke Rastel Fulk Rastel Fulk Rastel Fulk Rastel Fulk Rastel Fulk Rastel Fulk Rastel Fulk Rastel Fulke Rastel Rastel Fulk Rastel Fulk Rastle Fulk Rastle Fulk Rastell Fulk Rastel Fulk Rastle Fulk Rastle Fulk Rastel Fulk Rastel Fulk Rastel Fulke Rastel Fulk Rastell Fulk Rastel Fulk Rastell Fulk Rastell Fulk Rastle Fulk Rastell Fulk Rastell Fulk Rastel Fulk Rastel Fulk Rastel Fulke Rastel Fulk Rastle Fulk Rastle Fulk lib. 10. ca. 15 in Ioan. Rastell Fulk Rastle Fulk Rastell Fulk Rastle Fulk Rastel Fulke Rastel Fulke Rastel Fulk Rastel Fulke Faultes escaped The first number signifieth the page the last the number of the lines Page 6 line 17 me to l. me but to 9 38 title l. little 57 28 conceiue l. concurre 68 28 quo l. quem 73 8 continue l. conteine 90 13 are l. not 114 33 vbique l. vtique 115 30 Hierome l. Herevpon 145 1 diuinitie l. dignitie 171 22 l. adunationeÌ„ 25 adunation 1847 l. GuitmuÌ„dus 202 3 saint l. seÌ„t 237 23 vvhich l. vvith vs 254 37 that l. if 271 25 l. by vvhich 277 19 Catatholia l. Catathetico 287 9 as grossly l. a grosselye 29 8 18 Covvel rave 19 Caulfes l. ravve 367 35 Enconijs l Encaenijs 430 38 could not haue l. could haue 434 21 tvventieth l. thirtieth 439 28 Arrius l. Aerius 443 29 holy l. highe 463 14 this l. his 28 lesse l. better 32 vituspatiuÌ„ l. vitas patruÌ„ 484 37 decree l. deare 502 15 body l. bloud 512 10 our l. an 522 6 petat l. potat 538 13 their l. the 542 21 ancestri l. authoritie 35 iustification l. instruction 343 27 pope l. people 546 9 Sina l. Syria 54 9 Euasius l. Euagrius 35 opportunitie l. importunitie 556 36 Augustus l. Augustulus 557 3 selfe l. like 570 30 variations l. vacations 574 32 tables l. idoles 589 9 Papathium l. Pammachium 590 13 Peter l. Paule 31 autorato l. ancorato 605 31 nor l. vvere vvere l. to be 610 17 three l. their 34 l. him that 616 18 admit l. omit 617 27 an l. and an 625 30 algarus Abgarus 631 23 names l. nunnes 29 Chapter l. Chaire 632 14 emende l. emendo 24 Constantius l. constaÌ„tinus 637 36 this l. his 6417 pavende l. paneade 653 11 vvord l. vvood 656 21 offering l. esteming 665 8 paynted l. printed 621 27 capillorum l. lapillorum 32 l. I here 700 10 Marianatha l. Maran-atha 707 32 iust l. first 708 28 vvhich l. vvith 720 1 l. but that our coÌ„munion 736 7 excepted l. accepted 746 31 such a not l. not such a 746 34 yet l. yea 761 3 33 sauoring l. sovvering 775 11 is of no force l. is not farre of 779 8 readdid call 181 5 guest l. ghost 783 4 any l. an 7 is l. vs 30 reade l. rende 790 33 meaning l. mariage 797 18 vt l. et 798 10 Martianus l. Montanus