so odiouse a thinge was in his eares the name of the churche that for the worde churche he gaue the worde Reipub. coÌ„mon welthe Much like honestie showed an other of youre coÌ„panions in translating the Grieke writer of the ecclesiasticall historie Socrates Who making mention of certeine lettres sent by Iulius then pope to the bishoppes assembled at Antioche wherein he repreheÌ„deth them that contrarie to the canons and rules of the churche theie had holden a Councell not calling him thither whereas by the order of the churche there maie be no Councell kepte withoute the auctoritie of the B of Rome He turned the wordes there maie be no lawes made or no councell holden into these there maie be no churches consecrate without the B. of Romes auctoritie Which wordes if they had bene so had giueÌ„ yet no small preeminence to the B. of Rome for whose licence to consecrate a churche theie shoulde be faine to runne from the fardest parte of the Easte churche to Rome in the west But seing this coulde by no meanes be the minde of the author who in that chapitre mencioneth not one worde of the dedicating of anie churche and that the complaint of the bishop had bene moste childishe and without all witte to haue saide that theie had done euel in not calling him to their councell because by the canons without his auctoritie there mighte be no churches consecrate and that also thereof he him selfe coulde not be ignorant it must necessarilie folowe that he did it of wicked malice In your doinges and allegations M. Iuell is your faithe the 〈◊〉 yowe and dealing any better No truly For if it had neuer woulde yow so falsely and vntruly haue alleaged the wordes of that excellent and learned bishop of blessed memory Steuin Gardiner B. of winchestre vpon whome in youre replie to M. Doctour Cole yow father these wordes as writteÌ„ by him in his booke called Marcus Anton. Constantius Quôd ait panem in sua substantia vel natura manere vel substantiam sentit Accidente vel naturâ— proprietatem and calle it a strange phrase of speache to say Substantiam accidente as truly it had bene if he had either so saide or written But because he did neither yow haue well signified to the worlde that it is no newe or straunge thing with yow to carie aboute in youre vnquiet heade a lieng sclaunderouse tongue The wordes of the bishop entreating of the place obiected by the heretike out of Gelasius arre these Quòd addit in sua substantia vel natura manere he meaneth panem vinum which wordes go before vel subsistentiam sentit accidentium vel naturae proprietatem The which how farre they differ from youres all men may see and youre selfe can not be ignorant This manner of dealing to laie to the catholikes charges wordes that they neuer spake vsed long ago Celsus the heretike as Origene reporteth of him But to let this passe if yow had ment which of all other in goddes matters especially yow ought to haue done to deale plainely simply and vprightely woulde yow euer haue brought ageinst the reading of sainctes liues in the churche the third councell of Carthage Woulde you haue alleaged the first parte of the canon Placuit vt praeter scriptur as canonic as nihil in ecclesia legatur that is we haue agreed that nothing be reade in the churche besides the canonicall scriptures and haue lefte oute the last Sub nomine diuinarum scripturarum vnder the name of holie scripture Wherebie might haue appeared that the scope of those fathers gathered together in that councell was not to banishe oute of the churche the legendes of sainctes liues but to agree vpon such bookes of holie scripture as the auctoritie whereof being oute of doubte theie woulde haue to be readen in the churche for scripture and no other And therefore in that canon we finde named for canonicall scripture to be reade in the churche the bookes of the Machabees the epistle of S. Paule to the Hebrues and also that of S. Iames all though theie be not enrolled in youre registâ—r of Genâ—ua And that this councell ment nothing lesse then to forbid the reading of sainctes liues in the churche the other wordes that folowe if yowe had not guilefullie suppressed them woulde well haue declared where the same councell by expresse wordes permitteth that yearelie on the martirs daies their liues maie be reade in the churche Thus plaide yow before with the decree of Anacletus excepte yowe will saie that there yowe cut of the first parte and here yowe left oute the last Thus alleaged yow corruptelie the wordes of Leo his epistle which being that the prieste maie celebrate Masse offer the sacrifice because yowe woulde not haue those wordes sticke in youre readers teethe yowe wer so bolde to change with him and as the englishe prouerbe hath to steale a goose and sticke in her place a fether Whereas for those wordes yowe saie that Leo permitteth the prieste to ministre two or three communions in one daie Thus till yowe coate the place where yowe finde those wordes will we saie that yowe haue sarued Theophilus Alexandrinus as before in the article of communion vnder one kinde I haue noted Thus alleaged yow once in a sermon that yow made in S. Peters churche in Oxford in the Lent a saing of S. Austen for the mariage of votaries then which neither he nor all the other fathers that euer wrote haue or can speake more directlie ageinst them And yet yow so cunning a Maister yow ar in youre arte made it iust to serue youre purpose For whereas S. Austens wordes ar these Quapropter non possum dicere a proposito meliori lapsas si nupserint foeminas adulteria esse non coniugia Sed planè non dubitauerim dicere lapsus ruinas à castitate sanctiori quae vouetur Deo adulterijs esse peiores that is wherefore I can not saie that such women if theie fall from their better purpose and marie that this is adulterie and not mariage but this I dare be bolde to saie that the falling and sliding awaie from holie chastite vowed to god is worse then adulterie yow deuide the senteÌ„ce iust in the middest and where he saithe that he caÌ„not calle such mariages adulterie that swete soppe yowe keepe for youre owne toothe but that which foloweth that he dareth be bolde to call such manner of dealing worse then adulterie that sower sauce yow make no mention of at all but leaue it to such scrupulouse consciences as will not breake their fast with youre deintie delicates Thus much touching youre vneuen dealing in Christes cause Whereof I can saie no more but hartelie praie to god that bothe yowe and as manie take youre parte maie earnestlie repent and be hartely sorie therefore YOVRE rebellion and open war proclaimed agenst youre prince your sacking his townes your robbing his treasour your
hereafter In the meane season that theie will haue of Christes church here in earthe no other head but Christ him self therein they fare me thincketh not much vnlike to a certein â—elon of whome I haue harde that being areigued 〈◊〉 â—he bar for a felonie when he had pleadid to the 〈◊〉 not guilty and was after the manner demaunded how he would be tried he would suspecting his own case and knowing that if he satisfied the law in putting him self apon the tryall of the country there wer no moe waies with him but one make thereto no other answer but onely that he would put him self apon god the righteous iudge of all who although he saide truely that god was the chief iudge of all as the protestants doe in calling Christ the head of the churche yet was there in his case an other iudge here in this worlde vnder god by whom he must haue byn tried as there is in theirs an other head here in the churche to ordre them and kepe them vnder and in whom Christ the chief head of all vseth in all necessary knowledge to giue answer And as the felon knewe well that there was an other iudge beside god and appealed not to him as though before him he should haue ben acquitted and proued not guilty but onelie to gaine a longer time of life and libertie so doe I dout not our aduersaries the protestants And trulie to both thiese kynde of men being bothe theeues th'one sort doing violence to the body the other to the soule if such pleas might be allowed howe so euer they be coloured with the name of Christ betwene them both they would freelie robbe the body and murther the soule But let vs now examine this reason of theirs whereof they ar wont so much to triumphe Christ is head of the church Ergo the pope is not Ergo it câ—a haue no other head That Christ is the head of the church we graunted before and none of our syde did euer yet deny yt But as it is most manifest that Christ him self is the worcker of all his sacraments for he baptizeth he forgiueth sinnes he consecrateth his blessed body and bloud he ioineth together in matrimony the man and his wife and yet forasmuch as he should nedes departe out of this worlde and could not alwaies dwell with vs after a corporall manner he hath chosen ministres to dispense those his giftes by And we saye and no fault found therewith that the priest his ministre baptizeth that he forgiueth sinnes that he consecrateâ—h his most preâ—ious body and bloud So after the same manner and for the same cause that is to say because he could not be alwayes present with vs in such sort as we might see him and speake with him face to face to be resolued at his mouth of such doubtes and questions as should arâ—se emongest vs he left vs also one that in that his absence should gouern and rule his whole churche He remaineth neuerthelesse head thereof he ruleth he reigneth he exerciseth his power and authorite in the same but yet by man his ministre whome for that cause most aptly the Scholasticall writers haue termed caâ—â—â— minâ—â—â—eriale that is to saye a head but yeat by the reason of his seruice and ministerie vnder an other that is Christ â—ho is onelie absolutely simply and without all relation to any other the head thereof Not as though he wer not hable to rule the same without any such help or instrument which he could haue doen also in the olde lawe where his pleasure was that the people should resort to the chief priest to be resolued in all doutes arising apon the lawe and had no more nede of help then then he hath now but for that this waye it hath pleased hym to 〈◊〉 his exâ—eding great loue towards mankind 〈…〉 of emongest men such as he will execute 〈…〉 worlde 〈◊〉 as he will vse as his mouth to 〈◊〉 the secretes of his holâ—e pleasure to vs and fâ—â—ally such as should represent to vs his owne parson Because Châ—â—stâ—s king of all kinges and lord of all lordâ—â— because if it so pleased him he could rule all this worlde much better then it is ruled without the help of any other whereof he hath his absolute power considered no nedeâ— shall we therefore say that there be not nor nede to be any kynges here in â—â—â—the When S. Paule called the man the head of the woman denied he therefore Christ to be her head Kinge Saul when he was called by the prophet Samuel caput in tribubus Israël the head of the tribues of Israel was god thinck you excluded that he should not be their head To vse examples more familier th'archebishop of Cauntorbury is the head of the bishoprick and diocesse of London as he is of all the bishoprickes within his prouince and yet can not a man infer apon this that therefore the B. of London is not the head of that his diocesse But Christ hath no suche nede our aduersaries crye still to haue any man to be in his stede to succede him in the whole enheritance Nam Christum semper adesse eccle siae suae vicario homine qui ex asse in integrum â—uccedat non â—gere these be their very wordes in their apologie Here would I like a frinde aduertise them that for ther pooer honesties sake they harp not to much on this string left by their so doing they comme as nere to the heresie of Suenkfeldius as he whom in their apologie they falselie sclaunder therewith is far bothe from that and all other For Suenkfeldius emongest other his abhominable heresies hath also this in my opinioÌ„ the chiefest that we ought to banish vtterly from emongest vs all scripture and as Hosius writeth of him thys heresie of hys to derogate from the scriptures all auctoritie he went also about to proue bi scripture But howe I praie you good readers By what reason thinck you would he haue proued this diuelish and most absurde doctrine Beleue me or rather your owne iudgements seing and perceiuing most plainely that I lie not by the self same reasons that our aduersareis doe vse to proue that Christes churche here in earth can haue vnder him no head or chief gouernour to gouern the same Thow must not be parfect in the scriptures saith this stincking heretike Swenckfield But whie because forsooth we must be taught at gods mouth because his worde teacheth truly the scripture is not his worde but dead lettres and no more accompte to be made of them then of other creatures emongest the which they ar to be reconed We must loke to be taught froÌ„ heauen not out of bookes The holie ghost vseth to coÌ„me froÌ„ aboue without the help of meanes as hearing preaching or reading the scriptures Thieâ—e be that wicked heretike his folish and vnsauery persuasions And what other thing is it I praie you good readers
of thiese wordes must nedes be atteined by the conference of one place of scripture with an other and to that ende doe they not fondly alleage S. Paule callyng Chryst a rocke yea Chryst calling hym selfe a vine when he was in dede neither the one nor the other but by a fimilitude As though because th' apostle or Chryst hymself vseth a fygure in one place we must thincke that in all other he neuer spake other wise By which abhominable doctrine what letteth if a man would be so wicked to affirme that Chryst the sonne of god and second parson in trinitie wer not the true and naturall sonne of god but by adoption onelye and for that wycked heresy to bring this texte dedit eis potestatem filios dei fieri he gaue them power to be made the sonnes of god Which wordes we knowe being spoken by vs men must be vnderstand by grace and adoption and frowardly to mainteyne that all the places whych any good man can bryng for the defence of the contrary should be drawen to thys texte alleaged by them and expownded and vnderstand thereby The Anabaptystes who deny the baptesme of infants leane they not thyncke yow to thys grounde of yours yea truely and good reason it is that being all heretykes as you ar although in some poyntes dissentyng yet all ioining and agreing in one cancred hatred against the churche you should all vse the same rules and principles For that I may here passe ouer that reason of the Anabaptistes which belongeth to an other place that therefore infants must not be baptized because it is not expressed in scripture a principle also of your religion but deliuered vnto vs by tradition saye they not also that they haue the scripture playne for them ageinst vs where yt hath Qui erediderit baptizatus fueriâ— saluus erit he that beleueth and is baptized shalbe saued and again in an other place vna fides vnum baptisma one faythe one baptesme By whych places say they it appeareth that say the must goe before and baptisme folowe after And when the catholykes to represse and vtterly ouerthrowe this bruâ—ysh and beastely opinion answer that for infants thus baptized the faithe of the churche is sufficient and accounted for theirs crie they not as yowe doe that in this controuersâ—e one place of scripture must expound an other and that therefore where as the scripture requireth in him that is baptized faith that theie must haue it of their owne according to th'apostles saieng fides ex auditu faithe commeth by hearing which infants can not haue and according to the saieng of the prophete Iustus ex fide sua victurus est the iust man shall liue by his owne faithe I am sory that in answering to this fond reason I haue bin compelled to make anie mencion of such horrible heresies as thiese ar which I had much rather wer with their first authors buried in hel from whence theie cam where neither they nor their name might euer hereafter offend the conscience of any good christian man But as I haue necessarily laied before your eyes thiese that by a part yow may iudge of the whole so haue I willingly staied my self from rehercing whole swarmes of such opinions as being of all men taken for confessed heresies onely depend apon this one false ground that we nede here in earthe no other iudge to decide and determine doubtes arising upon the sâ—ripture then the scripture it self whych being they saye laied and conferred to gether one text with an other will not faile to bring vs to the right vnderstanding thereof If your hartes good readers be moued with thiese heresies in the reading as truely god I take to witnesse mine was in the writing abhorre those that teache them shonne and auoide such principles and groundes as haue byn the foundacion not of thiese onelie but of all that now reigne in the worlde and may be of any other hereafter that any desperate heretyke lysteth to inuent Stick to those by which all heretykes haue byn and thiese shalbe to their vtter confusion vanquished Shrincke not rashelie from that fundacioÌ„ whereon your elders and forfathers fastening them selues haue passed ouer so many hundred yeares in the true confession of one god one faith one truthe to them that hauing yet scarse fourty on ther backes haue notwithstanding emoÌ„gest theÌ„ creaping all out of the filthy neast of one Martin Luther so manie faythes and yet no faith so many truthes and yet no truthe neuer a one agreing with the other as there be mad frantick heads emongest them Giue no eare to that subtil generation walcking in the darck like blinde battes without a head without a iudge and all to thend ther iuggeling might not be espied Tell them that yow haue sene them thriue so euel apon that presumption of theirs so many heresies so many schismes and lewd opinions brought in thereby that yow ar at a poinct with your selues to leaue them and take that way that S. Hierom in the like case hath doen before yow who although his knowledge in the tongues wer such as by the report of most men it passed anie others in his time yet would not he take apon him in the discussing of doutes to leane to that rule of theirs to lay and confer to gether one texte with an other but referring him self to the see of Rome he alwaies protested that by that seate and faithe praised by th'apostles owne mouth would he be counceled and ruled Beatitudini tuae id est cathedrae Petri communione consocior To your holines saith he writing to Damasus then the bishop of Rome that is to say to Peters chaire am I ioined in communion and he addeth a cause whie Super illam Petram aedificatam ecclesiam scio I knowe that on that rock Peters chaire the churche is builded Say vnto them as S. Hierom said vnto the the heretikes Vitalis and Miletus because they ar aduersaries to this seate that yow knowe them not that they scatter and ar schismatikes alltogether out of the churche that gather not with Peters successor Tell them boldelie with S. Austen that yow will owe neither sute nor seruice to their chaire of pestilence nor be a membre of that bodie that either lacketh a head and is a dead tronck or hath many and is a liue monstre Aske of them with what face they could so many yeares to gether call king Henrie the eight supreame head of the churche of England immediatlie vnder god and nowe our gracious souereigne lady his daughter supreame gouernor in all ecclesiasticall thinges and causes ouer the same which how so euer they please them selues with fine fetches and coloured deuises is with th'other title in effect all one if this reason of theirs wer good Christ is head of the churche therefore there is no other head thereof vnder him And how was king Henrie then if they say that
sacrifices and executed the ceremonies he had also therein the souereintie and superioritie And thus much for answer to that obiection made of two high priestes But to make this matter more euident and to folowe my purpose this is not sainct Austens minde alone that the man should so fret and fume at him therefore For Gregorius Nazianzenus hath of Moyses and Aaron in plaine wordes that they wer bothe priestes and alleageth to proue it as sainct Austen did the Psalme where they ar so called with diuerse other auncient writers whome because I take the case to be cleare emongest the learned I here forbeare to alleage and am for this tyme contented to giue to our aduersaries the larger scope to put the case as though Moyses had being no priest corrected and reproued AaroÌ„ that was one that he prescribed to him what he should doe that he made him priest as it appeareth by the scriptures he did The which imagined to be true I aske this question whether it doe therefore folow that princes being lay men may at this day in matters of religion comptroll the bishoppes and prescribe vnto them what ordre they shall obserue and folow therein whether they maie also giue ordres to priestes and consecrate bishoppes now because Moyses consecrated Aaron then No trulie if yow will beleue Iohn Caluin it is an vntrue and a false collection â–ª For that Moyses saieth he had bothe the charges that is of thinges aswell ecclesiasticall and spirituall as ciuile and politike together to that I answer that it was done first by miracle and secoÌ„darily that that was but temporall till such time as thinges wer better staied For afterward saieth he as sone as god had ordeined a forme such as he â—ould should continue there remained to Moyses but onely the ciuile gouernement concerning the priestehood it was necessarie that he should resigne that to his brother Aaron And good reason whieâ— for it passeth naturall power that one man should susteine bothe the charges Hetherto Caluin Now if it be so that this auctoritie of Moyses cam to him by miracle or that he had it by especiall commission then can we not yow wot of either of these two cases gather a necessary consequence And thus might we answer our aduersaries good readers euen by their owne Doctour But cleauing to the scriptures and auncient fathers of Christes churche we hold the first opinion that Moyses was a priest and that in that respect he had auctoritie ouer the priestes and not as he was a prince The next example that they alleage is of Iosue who being also a ciuile magistrate receiued they saie at the time that he was appoincted to gouerne the people expresse commaundement and by name of religion and worshiping of god But by what wordes that would I faine knowe For in that chapitre by them in their apologie alleaged can I finde no wordes wherebie there might be grounded in temporall men as we call them or ciuile magistrates anie such auctoritie ouer matters of religion as they labour to induce For first this is out of all question that in one of these two sentences it is which I shall here alleage or that elles it is not there to be looked for The first of the which two is this Conforâ—are esto robustus c. Be of good comfort and be strong that thow maiest kepe and doe all the lawe which Moyses my seruant hath commaunded the. Swarue not either to the right hande or to the lefte that thow maiest vnderstande all thinges that thow doest Is there here good readers any auctoritie giueÌ„ to meddle with religion was there not as much as this cometh to saied to euery one of the children of Israell that they should trulie obserue the coÌ„maundementes giuen to theÌ„ by Moyses Is there not as much saide to euery one of vs touching the obseruing of the commaundementes of almighty god and yet had neither the children of Israel then nor we nowe auctoritie ouer religion pardie The other sentence is this Non recedat volumen c. that is to saie let not the booke of this lawe departe from thy mouthe but thow shalt spend thy time bothe nighte and day in the meditation thereof that thow maiest kepe and doe all thinges that ar written therein TheÌ„ shalt thow directe thy waie and vnderstande the same Where I pray yow is Iosua here coÌ„maunded to meddle with religioÌ„ in that that he is bidden to study the scriptures Now surelie that is far fetcht and nedeth no greate refutacion For this know I well will they graunte and for a maxima and very principle is it holden in their religion that thiese wordes perteine to euerie man a like aswell to the cartar as to the king or duke and make as much for the one to be a king as theie doe for the other to entremeddle in the order of religion Well may euery man and easelie perceiue how much they would haue triumphed if they had had but one suche texte to serue their purpose for kinges as the catholikes haue for priestes out of the holie scriptures many If they could haue fouÌ„de but one place in all the whole corps of the scriptures where had bene saide that the lippes of the ciuile magistrate should kepe the knowledge of goddes moste holie will and pleasure and his mouthe be the treasour of the same as is saide of the priestes O lord howe is it likely that their lippes mouthes and tongues should haue sowned and clattered thereof long before this that ruffle so with the example of Iosue because or for no cause that he was willed to study the scriptures dissembling in the meane season the .27 cha of the booke of Numeri where in plaine wordes it is to be found that Iosue was subiect to Eleazarus the high priest at whose bidding the scripture saieth he should goe furth and come in he and all the children of Israel It foloweth that king Dauid brought home the arcke restored religion was present not onelie as to admonishe or encourage them that accompanied it but deliuered also to them psalmes and himnes disposed the order of euery thing instituted the ceremonies and solemnitees and ruled after a sorte the priestes That Dauid brought home the arcke it can not be denied to the house at the least of Obed Edom. Although in an other place we reade how Dauid being strooken with a merueilouse feare for that which so latelie before he had sene happen vnto Oza for the onelie staieng being no priest th'arcke which otherwise was in greate daunger to fall he would not presume to carie the same into the tabernacle prepared to receiue it but called vnto him Sadock and Abiathar the priestes willing them in expresse wordes to carie it to the place appointed therefore lest happely god might strike them once again for doing the like vnlaufull acte to that which thorough their absence before they had done
the actes of heretikes theues paganes Iewes and diuelles yow yeat chalenge the gloriouse title of true Christians and good catholikes THE nexte cause hathe bene for that I finde in youre religion no certeine rules or principles to builde vpon but such as hauing hetherto bene chalenged by all the auncient heretikes for theirs maie welbe called starting holes for youre foxishe generation being sore pressed to flee vnto For proufe whereof graunte to an heretike those principles which yow demaunde to be graunted to yow of which these arre parte that nothing is necessarily to be beleuid and folowed as a truthe but thaâ— which maie expressely be founde in the lettre of the scrip ture that of the sence of goâ—des worde and true meaning thereof there is no other iudge then the scripture it â—elf as of the which one place faileth not to expounde an other that Christes churche is inuisible with such like and there was neuer yeat heresie so absurde but that he wilbe able ageinst yow and all youre companions to defenâ—e it Whereas the catholikes on the other side haue for theire parte such contrary groundes as wherewith the auncient writers haue alwaies contended ageinst the olde and auncient heretikes For they saie with S. Basile that many thinges haue bene deliuered to vs necessary to be beleâ—ed by Christ and his apostles whereof the scripture maketh no mention at all They teache with S. Austen as yow harde before in the first cause that the churche of Christ is visible And with him also they arre bolde to saie that in doutefull questions arising apon the vnderstanding of the lettre we must appeale to the churches determination AN other reason in the prosecuting whereof also I must craue pardon at youre haÌ„des if perhappes it chauÌ„ce me to touche youre parson more neerer then yow woulde I should remembring alwaies that eae maximè sunt salutaria remedia quae acerbissimeÌ„ doloruÌ„ faciunt is for that yourâ— doctrine being first grounded and then continually after supported and mainteined by lies it can by no meanes be that it euer should procede from the spirite of god Which being the spirite of all truthe hath no nede of the helpe of lyes to be vnderpropped withall Be not your lyes M. Iuell in slaundring of men in false translations in wronge allegations vttred the rather to deceaue without cotatioÌ„s in mangling and tearing of the Doctours and Councells as it pleaseth yowe and best maie make for your purpose so manifest and to the worlde so well knowen that theie can be concealed no longer What opinion might thinke yow the Councell of late assembled the moste vertuouse learned and wisest heades of the worlde haue of yow and youre doinges when in youre Apologie emongest so manie lies â—heie founde that of all other moste grosse and impudent in which yow sclaundred so wickedlie the flower of this age Hosius the Cardinall What maie youre owne countrie men thinke of youre religion when to place it the more easely there yow feined as I noted before in comparing yow with the Donatistes that the catholike bisshoppes had consented to the banishing out of the realme the pope and his auctoritie But hereof I forbeare to write anie more forasmuch as it hath by me allready benâ— sufficiently vrged Onely of this I can not but warne yow mine owne deare countrie men to take good hede to haue alwaies a diligent eye to this lieng and suttell generation and to thincke euer with youre selues that they who in thinges so euident and manifest done at home euen at youre owne noses haue not refreined so impudently to abuse yow will make no curtosie or haue any conscience in thinges more more secrete or priuey to do the same And therefore maruell not by the waie that M. Haddon hath borne Hieronimus Osorius a straungier a Portugall a man ignorant of oure affaires in hande that religion was not altered in this realme nisi conspirantibus ecclesiae proceribus but by the consente of the bishoppes or that he made him of oure abbayes this accounte that they were distâ—ibuted pios ad vsus scholarum A cademiarum Zenodochiorum to the godlye vses that is to saie of scholes of vniuâ—rsities and hospitalles That the pope for a certeine ordinarie tribute to be to him yearelie paied giueth his priestes free licences and dispensations vnder his greate seale openly to kepe concubines without controllemeÌ„t is it not an abhominable lie Of that reuerende olde man and greate learned clerke M. Doctour Clement whome in youre Apologye yow haue also to the worlde moste shamefully sclaundred what shall I heare speake seing that he religiously denieâ—h that fact which yow barely without proufes without witnesses layâ— to his charge Which deniall of his I doubte not shall emongest the better sorte be taken to be of as greate force against youre false and vntrue reporte as was the answere of Aemilius Scaurus that noble Romaine made in fewe wordes to the long and odiouse oration of his infamouse accuser Varius Sucronensis vttred before the people of Rome in these wordes Quiâ—â—tes Varius Sucronensis ait Aemilius Scaurus negat vtri crediâ—â—â— That is to saie Varius Sucronensis O ye Romaines affirmeth Aemilius Scaurus denieth whether thincke you it best to beleue The which wordes were no soner spoken so well werâ— their honesties bothe knowen to the people but he was with greate applause of the commons pronounced innocent and his aduersarie coÌ„demned in his owne action If to establishe youre doctrine yow vse thus to sclaunder and belie the aduersaries thereof two thinges will folowe thereapon First that yow shall take from vs all manner of merueile why yow so falselie reporte the olde fathers who were to this worlde so manie a hundred yeare sence deade seing that euen of them who be yeat a liue whose bookes and tongues whose bodies and whole liues manifestlie beare witnesse of the contrarie yow doe the like And secondarily yow shall giue men occasion to thincke that such doctrine is verie weake the which to be vnderpropped must haue such staies What shoulde we iudge of youre translation of the holie scriptures who turn the worde idolum or simulachrum in to the worde imago an image and this forsothe to make vs beleue that all the passages of scripture that speake ageinst the heathen and Gentils Idols speake also ageinst the Christians images as though betwene an idoll and an image there were no difference at all What ment yow but to bring the ordre of priestehode in hatred when in all places of youre Englishe bibles where priestes haue bene praised where anie thing soundeth to their commendation yowe call them ministres absteining vtterlie from the name of priestes whereas contrarie wise where their behaueor hathe bene euell yow spare not that name but vse it frelie Castalio whose translation of the bible is so well liked by youre parte when he cam to that place in the ghospell Dic ecclâ—siae tell the churche