heade of the vniuersall church I would to God that this question of the heade of the church of Christ were throughlie knowen it would stop a great sorte of hastye preachers and ignorant which think them selues able to do much by cause they can speak in a matter indifferent probablye as communion vnder bothe kyndes seruice in the vulgare tong and such like But to this question of M. Iuells I answer askyng him first whether any prince of that tyme of which he speaketh did beare the title of defendor of the faith and if neither Constantinus neither Theodosius neither any Christian good Emperor were precisely then so called shall it folow that one may take that title from the kinges of England Many thinges may trulye be verifyed of certen persons which yet they doe refuse not as vnagreyng with their dignitie but as vnapt for keepyng their humilitie As S. Peter S. Paule S. Iames and Iohn with all the rest of the blessed Apostles were the lightes of the world and rulers of the earth and coÌ„querors of all power which would sett it selfe against Christ and they dyd not obserue that stile in their writynges neither any of their disciples after them which also were lightes and gouernors of the world Further it ys to be considered how this worde vniuersall Bisshopp is to be taken For yf yow meane vniuersall Bisshopp that besydes hym there is no other in all the world but that he is one for all as the word importeth then also at these daâ—es there is no vniuersall Bishop But yf he be called vniuersall which among all Bishoppes is the chiefest and one ouer all so ys there and must be one vniuersall Bisshopp in the church of Christ. First then I answer that yf none were called vniuersal Bishop vjC yeares after Christ yet the lack or not geauyng of that title doth not proue that there was no such thyng or no supreame heade ouer the church And further I saye that also in these dayes there is no vniuersall Bishop yf we take the worde after som one fasshyon For in S. Gregorye his tyme of which place M. Iuel in his sermons doth oft triumph the Bishop of Constantinople forgetting the humilitie of Christ owr Sauyor did much couet to be called vniuersall Bishop presuming that sith he was Bishopp of the same citie where the Emperour then dwelt which was onlye Emperour of all that hys name for that place might lykewise with this gloriouse title of vniuersall Bishop be right well adorned against whom S. Gregorie did write and speake ernestlye coÌ„dempning the desyre of that gloriouse title grownding his argument vpon the signification of this worde vniuersall Bicause saith he in the epistle vnto Ihon Bishopp of Constantinople one should seeme to take away the glory of Bisshoprickâ—s froÌ„ all the rest of his brothers which would challenge vnto hym selfe to be called the vniuersall Bishop Trew it is therfor that there is no Bishop vniuersall in that forte as who should say he were onelie a Bishopp but lyke as 〈◊〉 the tyme of the old lawe not onlye Moyses had the grace of gouerning and prophecyeing but seuentie elders of the people of Israel had imparted vnto them of his spirite and dignitie and lyke as Moyses lost nothing of his perfection for all the dispensing of some of his graces emongâ—â— certen of the elder and worthier so the Pope ys not so singular but that he hath felow Bishoppes to take part of his functioÌ„ and for all the multitude of his felowes in office he continueth in his supremacie as a Moysâ—s aboue the septuagintes And so onlye he hath not al the spirite of God which for the profit of the body is distributed in to sundrie membres and none yet ys equall vnto hym in superioritie of gouernement bycause in euerye seemelie bodie one part ys higher then all the rest Agayne S. Gregorie which was a most blessed Bishopp myghte and did iustely fynd fault with Iohn of Constantinople bicause of his prowd enterprise although it were grauÌ„ted that the title vniuersal myght haue been verified in any one Bishop So in one sense which I haue spoken of I grawnte that there was neuer and that now there is none which is an vniuersall Bishopp But yet yf we vnderstand an vniuersal Bishop so that emong Bisshoppes there must be one senior vnto all the rest and eldest brother of all vnder whose correction they shall eche one enioye their priuileges which the â—heife father and ruler hath appointed in this sense I will proue that there was an vniuersall Bishopp euer in the church of Christ. S. Anacletus in his second epistle This holye and Apostolike church of Rome sayeth he hath the primacie and preemiineÌ„ciâ— ouer all other churches and ouer the whole stock of Christ not by the Aposteâ—s but from owr Lorde owr Sauior hym selfe as he saide hym selfe vnto S. Peter thow art Peter and vpon this rocke this Peter I will buyld my churche Also S. Cipryan declaring the returne of certen schismatikes vnto the faith prayseth much those wordes of theirs where they sayde VVe knowe that Cornelius is sett vp by almyghtye God and Christ owr Lorde Bishop of the most holye Catholike church And after a litle space VVe are not ignorâ—nt saye they that there must be one God one Christ owr Lorde whom we haue confessed and one Bishop in the catholike church The same blessed doctor also in an epistle vnto S. Cornelius sayth that heresies haue rysen of no other cause but that the priest of God is not obeyed and one priest in the church to iudge as vicar of Christ is not râ—garded or thowght vpon Then Sainct Ambrose wheras the whole world is godes sayth he yet the church is called his house of the which Damasus is at this day rector and gouernour Further yet S. Augustine in diuers places epist. 106. epist. 93. lib. de vtilitate credendi calleth Rome Sedem Apostolicam and what is a seat Apostolike but that place which may plant and pull vp and sett and lett and hath his power ouer the whole world S. Ciâ—â—ll also As Christ sayeth he hath receiued of his father the scepter and rule of the church of gentiles which came owt of Israell a capitayne and duke ouer all principates and powers ouer all that which so euer is so that all thinges doe bowe downe vnto hym so Christ hath committed most fullye vnto Peter and to no other then Peter that which fullye is his and to hym alone he hath geuen it And to make an end S. Gregory hym selfe euen in that epistle where he speaketh agaynst the pryde of hym which would be called after a new fashion vniuersall Bishopp It is clere sayth he vnto all them which know the Ghospell that the charge of the whole church was committed by the voyce of owr Lordâ— vnto holie S. Peter and chief Apostle emong all the Aposteles and yet
sayeth he afterwardes he was not called vniuersall Bishopp Wherfor vnto M. Iuells question yf the name of vniuersall Bishopp was not in the primitiue church yet the thing it self was as 〈…〉 shewed so that the name it selfe 〈…〉 haue been vsed in that sense as it 〈…〉 Bishopp which hath charge 〈…〉 and of all the Catholike 〈…〉 But as it signifyeth hym which 〈…〉 other Bishop but hym selfe 〈…〉 there neither was 〈…〉 Bishopp vniuersall 〈…〉 people were then tawghte to 〈…〉 Christes 〈◊〉 ys reallye 〈…〉 carnailâ—e or 〈…〉 The 〈◊〉 â—ome of God is not in wordes but in power and strength and allbeyt owt of hand it could not be fownd to bryng a writer so auncient as yow require for euery one of those termes yet is the cause nothing the worse so that it may appere by any meanes that in the Sacrament is his verye body For I think it would be very hard to find in any writing of old and holy doctor with in vjC yeares of Christ all these wordes that he take râ—all substantiall corporall carnall naturall flâ—shâ— of the virgin Marie and yet they were instructed perfectlie to beleue that Christ toke owr verye flesh and not a figure onlye therof as the Maniches did euill report And so yf I could noâ— bring example of all the termes which yow would haue proued yet yf I can coÌ„clude that the verye body and not a fantasticall supposed bodye is in the sacrament for the wordes of carnall reall corporall substanciall and naturall I need not be woefull In the sacrament sayeth S. Ierome vnto Hebidia the verye bodyâ— of Christ ys of which bodye sayeth Isichius in Leu. lib 6. Cap 22. S. Gabriel did say vnto the virgin the holie ghost shall com vpon the. It is called of S. Cyrill lib. 3. in 10. Cap. 37. lib. 10. Cap. 13. the body of lyfe it selfe or of naturall lyfe Of Origene the bodye of the worde Of S. Chrisostome the body which is partaker of the diuine nature 1. Cor. Cap. 10. Of S. Augustine Psal. 33. the verye crucifyed bodye in the which he suffered so greate thinges Of Chrisâ—stome againe 1. Cor. Cap. 10. the body which was nayled vpon the crosse beaten wounded with spere which was not ouercoÌ„med with death What will a Christian man aske more and what neede to bring owt the wordes of carnall reall corporall naturall wheras the bodye of Christ being present and that body which was borne of the virgin Marye it foloweth that it is reall and naturall or els we are fallen from owr fayth in which we beleue that he toke reall flesh of the blessed virgin And here also where fynd you not onelye within vjC yeares of Christ but within .vj. and .vj. hundred and take three more vnto them that the people were taught to beleue that the body of Christ is onlye figuratiuelye sacrameÌ„tallie significatiuelye tropicallie imaginatiuelie in the Sacrament to the denyall of all presence and realitie S. Damascene a notable father writing purposelye of the sacrament of the altar sayeth that it is not simple bread or fode but vnited vnto the diuinitie Also hread and wyne sayth he is not a figure of the bodye and bloud of Christ God forbed but it is the very deisyed body of owr Lorde where as he hath sayed him selfe this is my body not a figure of my body and not a figure of my bloud but my bloud But M. Iuell appealeth vnto the vjC yeres next after Christ Vnto those vjC doth he appeale Vnto those vjC he that be browght And I require hym to shew furth where it was euer tawght with in vj. C. yeares after Christ that Christes bodie was in the sacrament figuratiuelye onely Lett one sentence example aucthoritye worde or sillable be browght furth of a bodye onelye figuratiue and significatiue and he shal haue the victorye Yea but sayth he the reall corporall carnall naturall presence was not preached or tawght at those dayes ergo a figuratiue bodye onelye was beleued And thus whiles we stryue vpon termes onely we spend the tyme in a questioÌ„ not necessarie and he will not consider the truth in it self as it is Christ sayd this is my bodye which shalbe delyuered for yow Saye the truth Is not this playne inowgh what yf he had sayd this is my naturall body should all mysbeleife on yowr part haue ceased I thinke not for these wordes which shalbe deliuered for yow do as playnely expresse what bodye he meaneth as yf he had vsed the worde naturall or corporall what difference is in these poyntes M. Iuell and the named Bishopp of Sarum and he which in the yeare of owr Lorde 1561. preached at Paules crosse the second sonday before Easter and after this sort yf I would proced further what difference were there or how many persons myght I be thowght to haue named in the iudgement of them which know the state of this world what oddes is there betwene fowre pens and a grote what difference betwixt the very body of Christ and the reall bodye the body borne of the blessed virgin and the naturall bodye the corporall bodye and his very flesh the carnall bodye and the bodye which was delyuered vnto death and hanged on the crosse for vs This is not childisshnes onely but very wantonnes to aske for the terme of a corporall and reall body and not to be coÌ„tent with such a bodye which dyed for vs to beleue owr eyes yf we should see hym and to discredite his voyce when we doe here hym not to be able to deny but this is the bodye which was delyuered for vs and yet to require whether it be his naturall bodye or no And yet bycause the church owr mother which in her selfe is strong doth condescend vnto the infirmitie of those which once the browght furth I will shew in one testimony that euen in playne worde corporallie Christ his body is geuen vnto the faythfull And yf copye of wordes delite M. Iuell I will proue also that he is naturally in his faithfull S. Cyrill a blessed and auncyent father in reprouyng and confutyng a certen Arrian which vpon those wordes of Christ I am the vyne and my father is the husbandman wold inferr that Christ and God the father were not of one substance no more then a vyne and a husbandman are which Arrian also sayde that those wordes I am a vyne c. apperteyned vnto the diuinitie and not the humanitie of Christ. S. Cyrill I saye in confuting this reason hath these wordes VVe doe not denye but we are ioyned spirituallie vnto Christ by right fayth aâ—d syncere charitie but yet that there is no waye of the ioyning of vs togeather with hym accordyng to the flesh that trulie we doe veterly denye And we say that to be altogeather besides the Scriptures For who hath doâ—ted Christ euen after this fashion vnderstand according to the flesh to be the vyne and vs to be
and read to the end of the reuelatioÌ„s of S. Ihon and shew the chapâ—er where this coÌ„maundemeÌ„t or counsel is we knowe except your owne Prophetes doe lye that all thinges necessary for saluation are writen in the boke of life the olde and new Testament we reade him to be accuâ—sed which addeth or diminisheth to or from the worde of the liuinge Lorde we are abundantly content wyth the Bible in Englishe we goe no further then to God his owne worde Will yow bring vs againe to harken to old customes and the sentence of the Councell of Nice which was but of men shall that be our touche stone O Sir when you haue caused all Sacramentes in a manner and all Sacramentall thinges to be taken away when of so many externall signes and tokens which represented the misteries of our saluation so few are left when yow haue taken away the very orders of them which liued after the perfectest way of Christ hys religion do yow now speake of old customes This doth so well becom you to speake as a Saduce to proue the resurrection as an Arrian to be ruled by tradition as a woman to weare a mitre Yow would laugh or wondre at a catholike or as you terme him a papist if he should sett furth his work with this title that nothing is to be beleued which is not expressely in Scripture and shall Protestantes escape the like iudgement when they speake senteÌ„ces for old customes and vsages But what meane yow by this sentence Let old customes preuail what is that which is against them that the victory neadeth to be geuen to them by the arbitrement of the noble Councell of Nice except ther be some battell ther can be no victory ther is no preuailing where there is no resisting and there must at the lest be two partes when one singularly is preferred I remembre well that these wordes Let old customes preuaile are in the beginning of the sixt Canon of the CouÌ„cel of Nice where it is writen as concerning the iurisdiction of the Bishopp of Alexandria and Antioch that the old custom which euer before was vsed should continu But in that sense it can not serue for a sentence to be placed before M. Iuell his Sermon that bicause the old custome shall stand which hath ben obserued about the Bishopprickes of Alexandria and Antioch therfore absolutely old customes should preuail Wherfore vnderstanding by these wordes Let old customes preuail such a generall sense as M. Iuell would pretend that the Councell of Nice might vse those wordes generally I aske then now what is this which the Councell speaketh of Let old customes preuaile what might the occasion be of that senteÌ„ce did it meane that old customes must be preferred before new this is not alwaies trew Wheras the circumstances of time person age and such like may cause the old custome not to be refused absolutely as nawght but to yeld for iust causes vnto the new Example wherof we haue in washing of feete and abstaining from the eating of bloud which was a custome of old but in these daies the newer and diuers from that is preferred and folowed VVell theÌ„ did the Councell meane that olde customes must ouercome new bokes and writinges Surely then M. Iuell from Luther hitherto at one foyne vnaduisedlie you haue pricked so many authors of new inuentioÌ„s as haue found worke for a number of yeres to a multitude of hasty printers But yf none of these senses please you did the Councell signifye that olde customes must preuaile against the pretensed alleaging of the very Scripture it selfe and new doctrine of men If this be trew yea rather bicause it is trew that they must preuaile in deed by your own allegatioÌ„ of this place you haue put that senteÌ„ce for a defence vnto your sermon which being rightly vnderstaÌ„ded doth at once ouerthrow your religioÌ„ Consider now therfore the state of the Church at those daies and the cause of that CouÌ„cel if perchaunce we may finde out the sense of these wordes after your allegation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let olde customes preuaile and â—ere away the victory Arrius was a proud new fangled man a disobedient person vnto his Bishopp which made much of him at the beginning before he toke harte of singularite vpon him and promoted him to the honorable rome of a priest in Alexandria Wel may I vse the worde honorable for at those dayes priesthood was so taken among all Christians AlexaÌ„der then which was Bishopp of AlexaÌ„dria a very meeke and reuereÌ„d Father vnderstaÌ„ding his priest Arrius to busie him selfe with new inuentions first gently and fatherly he warned him and wheÌ„ Arrius proude harte and gloriouse would be nothing the better for sweete wordes and admonitions the wise and blessed Bishopp gathering a Synode of his clergie iustly did excommunicate that singular and blasphemous heretik But for all the excommunicating of the heretik both he and his heresy had a great sort of euill partakers with them so far forth that it was necessary to call a generall Councell to the determining of the Catholike faith and condemning of new found learning In which Councell the holy fathers against the new termes of Arrius did principally alleage the traditions of the Apostles and customes maÌ„ners and lawes of the holy writers before their daies And although they had Scriptures for theÌ„ against Arrius yet the chefest stay of their cause was grounded vpon the catholike receaued faith For herein coÌ„sisted the vnrulines of Arrius that expounding the Scriptures vntruly according to his owne fancy he would not be reformed by the interpretation of old fathers and submit his faith vnto their iudgemeÌ„tes Which yf he would haue done the churche of God had neuer ben so much trobled with that abhominable heresy And that not onely Arrius but al his felowes besides were so affected towardes them selfes and their owne deuises and against the expositioÌ„s of fathers it appeareth plainly by an Epistle of Alexander Bishopp of Alexandria writen vnto Alexander Bishopp of Constantinople in the which towardes the later end with in two leaues these faultes of the Arrians be declared It is no wonder that which I shall write most derely beloued if I shew vnto you the false derogations and defacinges made against me and our deuout people For they which pitch their tentes against the Deitie of the Sonne of God nothing feare they to vse spitefull â—launders against vs for bicause they think it not meet to compare any of the auncient fathers with them selues neither doe they suffer them selues to be matched with those masters and teachers of whom we haue ben instructed from our youth neither doe they make any accompt of any which are our felow priestes where so euer they be as concerning the measure of wisedom as though they onely were wise and had nothing to be said against them and were the inuentors of new decrees and as to which onely those
ys an inuincible immortall â–ª and coaeternall God with the father and the soune which geueth seuenfold graces and emong those seuen one especially of fortitude would he suffer all his church to be beaten downe and would geue strength not so much as to one agaynst whom all his aduersaries should not be able to preuaile In the tyme of the synagoge and in that night when a generall Idolatric was committed our mercifull God euer dyd vse to raise vpp some one Prophete or other whom he would not only to speake but whom he would also maintein both to speake and to be hard if not to the peoples profiting bicause of their infidelitie yet to their coÌ„demnation bicause of his iustice and equitie and that posteritie of them might know how to feare God and hym alone to honor And although Esaie Ieremie and other Prophetes haue ben slain yet haue theyr wordes still continued in memorie and writing â–ª for who can resist God almightie and lett that his will goe not forward And now in the tyme of grace when Christ liueth neuer any more to die when the sonn of Iustice shineth and men walke honestlie as it were in the day is it not besides not onlie all faith but all reason also that an vniuersall Idolatrie should be coÌ„mitted and authorized in the church and that by no prophete or preacher it should be presentlie controlled Behold when Nicolaus one of the seauen first Deacons when Arrius Eunomius Martion Donatus or any other heretike did begin to spring straitwaies the church hath noted hym althowgh bicause of the violence of princes she hath not been able straytewayes to oppresse it And were the paine neuer so greate and the power and number for maintenaunce of the heresie neuer so outragious yet God neuer left hym selfe withowt testimonie and valiaÌ„t Catholykes were found which would not shrink in the cause of trueth not for the Emperour and all his souldyars Athanasius the great is alone â—xample strong inowgh for all Yea there is so great strength in a spirite that when a verie true cause is sett vpon and inuaded by falsehode the person whom the dyuel doth possesse for that purpose will vtter hym self and be knowen if all the worlde fay nay and come against hym Example in Luther whom neither Pope neither Emperour could make to hold his peace And when he is dead yet will his scholars althowgh they can not maynteyne his doctrine preserue yet his name that it may be sayde Doctor Martin Luther began to setâ— vpp the Ghospell in the yeare of owr Lord M. D. XVII a worthie man and greiuouse agaynst the pope All be it in the greatest matter his scholar was better lerned then he and fowght against the master How then standeth owr case Vrbanus a blessed pope appointed an holyday in the honor of the bodie of Christ and it was ioyfullie receaued thorowgh the whole church without any open contradiction and could it be Idolatrie No if it had been against the glorie of God not onlie it should not haue been vniuersallie receaued but not so much as particularlye suffered without some euident resistance And there would haue ben fownd in a thowsand religious howses and in vniuersities and in wel ordered cyties and I beleue in verie meane howseholdes some which rather would haue dyed then haue committed idolatrie Especiallie whereas it hath ben promised vnto Iacob his seede which is performed in the church Non est idolum in Iacob Nu. 23. there is no Idole in Iacob and whereas God so expresselie sayeth to vs by Ezechiel ca. 36. I will clense you from all yowr Idolls Then loe what a shamefull pride is this a weake head not agreeing with other not knowing hym selfe behind so many in yeares aboue so few in lerning to make so light of the concord of Christ his church and of her maiestie that with a light worde he dareth to coÌ„demne two blessed gouernours of her Honorius and Vrbanus with all Bishoppes Doctors diuines religious orders secular priestes such which lyued in good order al the tyme sence and to coÌ„demne Emperour Kynges Princes counselars with all the deuoute laytie of those times and after But what doth he say Honorius quod he was abowt three hundred yeares past why Sir is not three hundred yeares a faire age This argument soundeth as consequentlie as if one stryuing with an other vpon a question of lerning would answer hym with tussh man I know this better then thou for I am thirtie yeares youÌ„ger then thow Wel Honorius was three hundred yeares past or there about and he was deceaued say you or he is not at the least much to be regarded as I can tell you for soth by that I haue lyued these fortie yeares or there abowt and am now Bishop not of Rome but of Sarum in much wisedome and authoritie But may we so safelie â—lude the answer of God and reiect his blessed will vttered by the mowth of holie men that the cause it selfe shall be accompted childeysh bycause they which promoted it were not fifteen hundred yeares old but men of three hundred yeares onlie as it were childerie of three yeares in respect and comparison of the reuerend Iohn of Salisburie It is not the age which maketh verities but the word of God and the consent of the church whose voyce especiallie ys much to be considered Vrhanus saye yow was after Honorius What of that be these later yeares so accursed that there can be fownd no good men in them I fynd no fault with Luther bycause he is of no antiquitie but bycause he addeth thereunto the breach of good order and vnitie And in Sainct Vrbanus I doe not so much obserue that he made a new holy daye but this is much to be marked that all Christendome did keepe it withâ—owt any murmur and rebellion And agayne his decree dyd not make that which was before prophane to be holye but the holines of the Sacrament and the enemye Berengarius whom the dyuel stirred agaynst it did cause hym to apoynt the tyme wherein it might bâ— celebrated and honored with especiall memorie Christ his birth was to be worshipped before the holidaye was thereunto appoynted and the consubstantialitie of the father and the soun was before the concell of Nice and when orders begin to decay new statutes are made for the rapayring of them not as who should saye they were never vsed before but that it should not come to passe that they might be quite forgatten hereafter And therefor it is false that the adoration of the Sacrament was neuer before Honorius decree and S. Vrbanus holidaye of whom by the protestantes iudgmentes it is to late to say God haue mercie on their sowles bicause they are allreadie coÌ„dempned for their idolatrie as the heretykes can terme it O S. Thomas Aquinas whose labors in the makyng of the seruice for Corpus Christi daye I can not but remembrâ— the octaues of that feast now being
prosperi M. Iuell 〈…〉 A weake argument of M. 〈◊〉 M. Iuell Exod. 12. 1. Cor. 5. 3. Re. 19. Io. 6. Iob. 31. Matt. 26. Mar. 14. Of Corpus Christi daye and of the seruice of that holye daye Isichius li. 6. ca. 22. in leui Ambr. li. 6 de Sacra Damas. lib. 4. cap. 14. of the adoration of Christ his body pÌ„sent in the Sacrament M. Iuell M. Iuell Theod. dial 2. Euthi cap. 64. i Mat. Eusebius Emis ho. 5 〈◊〉 pascho Iacob in Litur sua Of lyfting vp of the sacrament In Missa S. Basil. Damase li. 4. orth fid who can saue M. luell in this place froÌ„ a plaâ—â—e lye He lyued An. Do. 1052. M. Iuell the intention of the priest is not to be serched of the people Matth. 5. Quis vel insanus â—uÌ„culpandum putet quieis oâ—ficia debita impenderit quos parentes esse ere diderit etiaÌ„ si noÌ„ essent Quis contrà non exterminaÌ„ duÌ„ iudicauerit qui veros fortasse parentes minimè dilexerit dum ne fal sos diligat metuit August de vtilit credendi ad HonoratuÌ„ M. Iuell M. Iuell vnderstandeth not the schole men whom he alleaged M. Iuell D. Thom. 3. part qu. 75. art 2. Note Iuell Duns and Durand M. Iuell Of transsubstantiation M. Iuell In lib. sent Prosperi why the Sacrament 〈…〉 Theodor. Dial. 2. coÌ„trahaereses Concilium Lateranese M. Iuell M. Iuells needles folish pietie Argumentes of the ignorant people M. Iuell M. Iuell of the two rulers of Christ his church on earth Psal. 44. Act. 20. The dignitie of preisthode Sulpit. lib â–ª 1. 〈…〉 Trip. hist. li. 7. ca. 33. Hist. tri li. 7. ca. 3â— li. 9. ca. 30. the superiority of the 〈…〉 the Emperour Ambros. de Sacerdotio Chrisost. libr. 3. de Sacerd. Gen. 26. 1. Cor. 11. 1. Cor. 11. Ambr. Chrisost. de Sacerd. A generall answer for al the reasons of Gloses or doctors which M. luell iesteth at Of holye water Eze. ca. 36 Luc. 22. The Pope hath both spirituall and tempes rall power euer all ChristiaÌ„s althowgh â—e vse not both at all tymes Matth. 18. 1. Cor. 5. Bern lib. 4. de consideratione Gal. 4. M. Iuell The traditions and ceremonies of the church are to be receiued and continued withowt reason alleaged Of the antiquitie authoritie causes of the ceremonies of the catholike church The cause and institution of the whyte lynen corporall Beds in cap. 25. Marâ—â— Hiâ—re 51. Of the antiquitie of 〈…〉 in the church Prudent de 〈◊〉 Iuell 13. Iud. 2. Reg. 6. 1. Paralip 15. Are not heretikes wantoÌ„ and baren Michols or dawghters of Saul 1. Cor. 9. M. Iuell what the Protestantes meane by priuate masse the church hath no priuate Masse but euerie one ys common The inconstantie and uncertentie of heretikes M. Iuell Chris. homil 24. ad 1. Cor. Ambr. lib. 6. de Sac. cap. 4. Chrisost. ad Ephes. homâ—l 3. Chrisost. ho. 3. ad Ephesiot Astat meÌ„sa regia adsuâ—t Angâ—â—li mensae huius ministri Gregor in dial Chrisost ho. 3. ad Ephesos that Christia people should oft receiue Fabianâ— Papa Innoâ—â—tius 3 Extra de pâ—e remiss â—a Omnis Chrisost. Basiliuâ— in suis Liturgâ—â—s Iuell Iuell the church acknowledgeth no priuate masse Iuell Râ—ceiuing vnder both kyâ—des is a thing indifferâ—ent concerning thâ— laitie Receyuing vnder one kynd â—â—wed in the primitiue church Luc. 24. Aug. lib. 3. de consen euaÌ„ ca. 25. Theo. 〈◊〉 Lucam cap. 24. Act. 20. Libr. 2. ad vxor Lib. de corouâ— militis Cyp. Ser. 5 de lapsis Cyp. serm de lapsis Ireneus in epist. ad beat Vict. Basil. ad Caesar. patritiaÌ„ Eccl. hist. li. 6. ca. 44 Ambr. in orat sunebri de obiâ—u frat sui Iuell Laten serâ—â—â— was brought in to England by S. Auguâ—â—ne and vsed there generallie Rom. 1. 1. Tim. 3. Hist. Eccl. li. 9. ca. 30. Iuell Matth. â— Psal. 44. 2. Cor. 10. In what sense in vniuersall bisshop ys to be grauÌ„ted Num. 11. Anacletus â—pist 2. Matth. 16. Cip. Cor. li. 3. ep 11. There is one supreme head in the church Lib. 1. ep 3. vice Christi iudex 1. Tim. 3. In lib. â—hesau Lib. 4. Ep. â—p 32. it is not well to striue vpon the 〈◊〉 when the thing it selfe is euident Lib. 4. de orthodoxâ— fide ca. 14. Iuell Luc. 20. Lib. 10. ca. 13. in loan Ioan. 15 1. Cor. 10. Note Corporaâ—â—â— 1. Cor. 10. Naturall participation of Christ. loan 6. Lib. 11. in lo. ca. 27. The heretikes doe weaâ—â— owr hope of the resurrection of owr flesshe M. Iuell Heb. 9. 10. ho. 17. Note the diuersitie of making coÌ„clusions for the heretikes parte or catholikes faith M. Iuell A verie sond kynd of interrogatories questioÌ„s moued by M. Iuell 1. Cor. 14 Ephes. 4. Hebr. 5. Psal. 109. That priestes haue authoritie to offer vp Christ. Luc. 22. Lib. de Eâ—cles â—ierarchiâ— In com in 1. Cor. 10. In com in Heb. 10. In Psal. 38 Iuell Cant. 4. Iuell Iuell Iuell Iuell The aucthor to his friâ—d Rom. 26. A challenge made after the paterne of M. Iuells owne against the Cathoâ—ikes Lutherus in Postiilis The Catholike his Chaâ—â—enge made of greate and waightiâ— articâ—es Caluin in his institutioÌ„s which are apoynted to be readen of the priestes of â—ngland Libr. 〈◊〉 praesâ—r aduersus haereticos A most short and profitable consideration to goe before euery chaleÌ„ge or to make of it by it selfe alone a iust challenge