of Christians acknowledge y e truth that you sée embrace true and playne doctrine detest falshood abhorre foolish wrangling and wicked wresting of Scriptures Hither vnto haue we spoken of the abuses of the Church of Rome of the vsurped supremacie of their painted vaine Purgatorie and of their carnall vnderstanding of Christ his wordes spoken at his last supper But nowe wee will brieflye treate of the translation of holy Scripture into the vulgare tongue of singing of Psalmes and of such like things as they shal occurre which now are by Satan reprooued by his ministers repugned and by his chiefe defenders resisted And herein that I maye be indifferent I will vse such authorities as let Satan doe his worst must néedes be allowed Much a do many now make bicause they sée the holy Scriptures to be in the English tongue and that to the comfort and saluation of many a thousande But what trow yée is the cause that they finde themselues therein so much grieued Oh therein lieth the verie whole matter therein hangeth all the marring and making of their market For if the people once perceiue what superstition is will they thinke you be superstitious if they perceyue what Hipocrisie is will they be Hipocrites if they sée how hainous Idolatrie is wil they then succor Idolators if they beholde what blindenesse is will they delight in darkenesse if they doe vnderstand the ignoraunt abuses of times past will they perseuer still in ignorancie if they were deceyued blinded and moste shamefully abused will they then any longer followe dreames or delight in the couetous deuises of men when holy scripture is heard reade vnderstanded then are errors afraid lewd men amazed the deuil himself astonied This moued our forfathers to take great paines that y e scripture might be translated out of one tongue into another that so the more might vnderstand them that so the more might haue reade theÌ„ And touching any fault in our English translations if in some some thing be amisse who will maruel was not the truest auncient translation in the Latine corrupted and violated Doth not S. Hierome himself so say but I will answere such as pretende faults in our translation reade in the Church and except he defende himselfe well he is like to feele and yet I shall deale with him friendly of hys owne blowes And first I demaunde of him whether in a translation he would obserue the true sense or else séeke for y e Noune substantiue for Genders and Cases as hée hath done in the iudgement of all learned and good men the meaning of the author is to be folowed the hunting after words is not to be liked But what blameth he in our translation forsooth we haue not rightlye translated sayth he this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should sayth he be englished in the sixt of Iohn to worke as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worke the meate Oh sir and why not labour for the meate what I praye you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not victum quaerere to labour for ones liuing you see herein your ignorance your wylfulnes the one or both you sée our true dealing vnderstanding plainesse To the rest Qui manducat me ipse viuet propter me How englisheth he this Marrie he that eateth me he also shall liue for mee And what Englishe giue we vnto it he that eateth me shall liue by the meanes of mee I praye thée Christen Reader consider this and sée who goeth néerest vnto the text yea who hath the right meaning he or we Doe not we liue by the meanes of Christ what liue we for him and is not he liuing fie why erre ye so much by the meanes of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why speake ye here so much of the Accusatiue case hath it not the selfe same signification sometimes in the Genitiue Againe Qui manducat hunc panem hee that eateth saye we of this bread Hee that eateth sayth he this Bread What difference I pray you is here what fault is in our traÌ„slation yea it is true sayth he himselfe to saye he that eateth of thys Breade Is it true why iarre you then why séeke you a fault where none is Also Cum accepisset Iesus panem gratias egisset fregit dedit discipulis ait Iesus sayth he hauing taken Bread giuen thanks or blessed brake and gaue to the Disciples sayd Sée so to speak it how vnsauery how without sense he translateth Iesus say we tooke Bread and when he had giuen thankes he brake it and gaue it to the Disciples and sayd How sayest thou indifferent Reader who hath here the plaine sense of Christ his words plainly vttered he or we but he findeth fault with this worde it and why bicause it is Christ his meaning and so it ouerthroweth all his writing Let him for he hath had to doe with his Pronounes and Rules as late as I though yet I teach let him I say aske this question whom or what and he shall find that it answereth vnto this question But he is accurst which moueth such childishe iangling specially treating of the mysteries of God Further. Hoc facite make sayth he this thing This saye we doe ye Doest thou gentle Reader vnderstande the Latine if thou doest without anye doubt thou must néedes detest his quarelling But will he compell me to doe as he doth to fall a construing facite doe ye hoc this What blame finde you in this what shall no shame moue you shall reason condemne you shall no honestie worke in you well what followeth in meam commemorationem for sayth he the remembrance of me In saye wée the remembrance of mee O Lorde howe playne this is be not these the English phrases for a mans sake in a mans remembrance and not in a mans sake for a mans remembraunce Who then giueth the truest English we or you Let vs go forwarde Communicatio sanguinis Christi communicatio corporis Why maymeth he the sentence why bicause the Cup and the Breade may not like him The sentence is this Calix benedictionis cui benedicimus nonne câ—mmunicatio sanguinis Christi est panis quem frangimus nonne participatio corporis domini est The Cup of blessing which wee blesse is it not the partaking of the bloud of Christ and the Breade which we breake is it not the partaking of the body of Christ What fault woulde he finde here Marrie that we Englishe it partaking and haue not they themselues translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be participatio is it not so in the old translation what then can they make of participatio but partaking what remayneth wee being manye are one Breade Of sayth he the one Bread And what sayeth their owne translation vâ—us panis one Breade Good God! is it not a shame for one that would teach to be blamed in the thing which he himself blameth I know
for Peters sake to haue the preheminencie the maioritie the superioritie ouer all the rest Christ alloweth it not the Pope will belike it shall be as he will That I speake no worse of him a wilfull part he playeth thus in abusing holye Scripture in peruerting the sense by his insensible reasons to serue his turne and desire But deale he as he list yet dare I lay that he shall be brought down to the depth of hell And as for his arrogant al ignorant arguments they shal bée here layde out their weakenesse shall be disclosed to their shame that still will defende him and to their praise that in time forsake him I craue of thée good Reader in hys name before whom we al must be iudged y t thou wilt for thine owne sake sée vnto these arguments consider their absurdities and wey them with indifferencie Their first fonde argument is this Christ sayd thou art Peter and vpon this rocke I will builde my Church Therefore the Bishop of Rome is the supreme heade O Lorde what a wise reason is this where was Logique and that I speake not of the rest where was cōmon sense when this was framed vppon what will he builde his Church shake off blindenesse confesse the truth super hanc petram id est super hanc fidem vpon this rock that is to say vpon this fayth Vpon him which rightly confesseth that Christ is the sonne of the liuing God shall the Church be builded And did none euer confesse that but Peter yes all the rest of the Apostles Iudas I scariotes excepted Therefore vppon them all vpon any whosoeuer that confesseth Christ to be the sonne of y e liuing God is the Church builded For what is the building of Christ his Church is it any thing else than the increase of faithfull people confessing and acknowledging the faith of Christ what dreame they than vpon Tues Petrus super hanc petram perceiue they not how that place of scripture is most playne or is it vnto them that the holy ghost by the Prophete Esay doth thus speake you shal heare but you shall not vnderstand you shall see and yet not perceyue Oh repent and beleue the Gospell For this argument they themselues sée doth neyther proue in Peter any superioritie nor yet that their Pope ought to haue anye primacie Procede we then to their other arguments Christ sayde vnto Peter féede my lambes féede my shéepe féede my shéepe therefore Peter is the heade of the Apostles I wéene this be to headie an argument in the iudgement of any reasonable man to be graūted Of Logique I will no more speake for as all men may sée they eyther vtterly lacke it or else they want good matter therein to vtter it or both Shall it follow bicause Christ bade Peter féede his sheepe that therefore he is the heade of the Apostles what is it to féede Christ his shéepe is it anye thing else than to preach the Gospel and so to instruct men in the faith sayde he not then asmuch vnto the rest hos numero 12. emisit Iesus Christ sent forth euerie of the twelue to preache ad oues perditas to call home the strayed shéepe to féede them He gaue no one iote of authoritie vnto Peter which he gaue not vnto all the rest he sent them all to preache the Gospell to féede his shepe But why would the Bishop of Rome haue Peter so plainly against the scriptures to be the principal or chiefe among the Apostles latet anguis in herba there is a pad in the strawe it is not be ye assured to further Peter it is nothing for Peters sake it is to the intent that he himselfe O prowde man might chalenge a superioritie ouer all This is the cause that these blinde arguments came forth that the scriptures be so wrested abused and belyed Againe they thus reason Christ sayth vnto Peter thou shalt finde in the fish his mouth a péece of coyne of foure drammes paye that for me and thée therefore Peter hath a primacie ouer all the Apostles A perfite argument I warraunt you if it be throughlye weyed there was neuer such absurd toyes neuer such boyish brawling I dare saye deuised Doth I pray you Christ bicause hée then payed tribute chalenge vnto himselfe therefore anye power did not as manye as were at Capernaum pay the tribute of two drammes did anye one of them thereby claime an authoritie how shall Peter then hereby haue any superioritie is it bicause Christ payd for him two grotes good God a great manye yea all they must needes graunt payd at Capernaum for their seruants the like tribute and yet did they not therfore attribute vnto their men any chiefe dignitie The truth is mightie and the contrarie is weake the truth hereof is Peter had neuer a pennie and therfore Christ with that one coyne least he shoulde be an offence vnto them payd for him This is the right sense there is no more in it to séeke What can be plainer than this what can be more peruerse than to shadow with lies with lewdnesse so manifest a truth But O the great strength of veritie which against the deuilish craft and subtilty of men and agaynst all the false guiles of any whosoeuer of hir owne force doth defende hir selfe an other of their argumentes is this Christ sayd vnto Peter Simon Simon beholde Satan hath desired to sifte you as it were Wheate but I haue prayed for thee that thy faith faile not therefore Peter hath a maioritie ouer al the Apostles and is their superiour Suppose here Christen reader what these men would doe if others framed against them such foolish and self will arguments Neuer saye that they are learned except they haue some better learning But I maruayle not so much at their blindnesse I haue bene in it I know therof the effects If I wondered at any thing it shoulde be at this that there are amongst so many men not so much as one eye Neyther speake I of corporall eyes but of those rather which Aungels haue the eyes of vnderstanding the eyes wherewith God is séene wherewith his holy worde is vnderstanded Now touching this place of Scripture whereas Christ sayd vnto Peter that Satan desired to sift them as it were Wheate the ryght meaning marke well indifferent Reader thereof is that our Sauiour Christ perceyuing the time of his passion to approche and vnderstanding the frailtie temptation and feare that his Apostles should then be in he sayd all you shall bee offended through me this night for it is written I will smite the shepherde and the sheepe shall be scattered ▪ Sée here howe plainly the Euangelist S. Marke setteth forth that place of S. Luke The shepehearde is Christ the shéepe are the Apostles at his taking they scattered relicto illo omnes fugerunt they left him in the handes of his aduersaries and fled
of Hell it selfe if all the power and force of Satan shall not preuayle as in déede they can not against the Church of Christ howe then and with what face may y e bishop of Rome in whose person sinne hath triumphed and in whose religion hell hath reioyced how may he chalenge himselfe to be the head supreme and chiefe of that Church whome the holye ghost ruleth and ordereth whom he directeth vntill the consummation of the worlde in the waye of all perfection and truth if the Bishop of Rome be the head in what estate O Lord are the limmes what a monstruous bodie would that be And not to speak of the first heretike Nouatus qui à quibusdam sibi adherentibus sactus est Papa who by certain of his adherents was made Pope did not Marcellinus being bishop of Rome offer sacrifice vnto the Idols did not 2 Siluester which is a great fault for a hyreling flieth when he seeth the Woolfe come and forsaketh his shepe Did he not for feare of Maxentius flie vnto the hil Soracte which is .xx. myles from Rome did he not with a few of his Clergie neither he nor yet they regarding their poore shéepe there in a maner hide themselues was not 3 Liberius banished 4 and Foelix chosen Bishop was not Foelix displaced and Liberius againe receyued subscribed he not vnto the heresie of Arrius betwéene 5 Damasus which was accused of adulterie and 6 Vrsicinus much slaughter there was whiles both of them laboured with force and armes to enter into the Bishopricke Did not 7 Victor offende in cutting as they say from the vnitie of the Churche so great and so manye Churches doth not Ireneus reprehende him therfore the strife was great betweene 8 Bonifacius and 9 Eulalius they at one time both being chosen bishops of Rome To let passe 10 Sixtus which was accused by Passus did not 11 Anastasius fauor the heretike Achatius died he not in his error and miserably did not the Clergie withdraw themselues from him 12 Simmachus and 13 Laurentius were both chosen to be Bishops great contention was amongst them The lyke sturre was betwéene 14 Bonifacius and 15 Dioscorus Yea did not Bonifacius contrarie vnto all order choose 16 Vigilius to be his successor was not 17 Siluerius chosen by simonie was not 18 Pelagius elected contrarye vnto all former custome what broyle was there in the choosing of 19 Sergius what wickednes was wrought betwéene 20 Sisinius and 21 Dioscorus 22 Constantinus came to be bishop through ambition 23 Sabinianus was a very lewd man As for Pope 24 Ioane an honest woman she was What was 25 Stephanus an example of much mischiefe What crueltie vsed he towards the deade bodie of 26 Formosus what a wolf was 27 Christophorus what crueltie was in 28 Sergius it is horrible to heare what wickednesse was committed in a maner by twentie eyght Byshops of Rome Did not eyght Bishops raigne within the space of twelue yeares who had togither forsaken the steps of S. Peter What was 29 Iohn a verie monster he was slaine they say in his filthie adulterie What adoe was betwéene 30 Leo and 31 Benedictus Was not 32 Bonifacius a murtherer Was not 33 Iohn the .xv. a lowd man as for 34 Iohn the .xvij. his wickeducsse is horrible What was 35 Siluester the second a Coniurer In 36 Benedictus if his friendes write truly there was great fault What were not 37 Benedictus the .ix. 38 Siluester the .iij. and 39 Gregorie the .vi. at one time Bishops of Rome led they not yll lyues the one played the Bishop at S. Peters the second at S. Maries the third at S. Iohns 40 Damasus if they write the thing as it was intruded himselfe into the Bishoprick with méere force I will not speake of the warrier 41 Leo as he was a lewde Capitaine so had he euill lucke Betwéene 42 Benedictus and 43 Nicholas what sturr◠what a doe was kept the like was betwéene 44 Alexander and 45 Cadolus Touching 46 Gregorie he was excommunicated by the Bishops of Italie and why for simonie manslaughter and adulterie How great was the dissension betweene 47 Guibertus and 48 Paschal 49 Gelasius offended 50 Honorius became Bishop through ambition 51 Innosentius and 52 Anacletus contended for the dignitie 53 Eugenius forsooke his flocke So did 54 Pascall 55 Adrianus was to blame Lorde what debate was betwéene prowde 56 Alexander 57 Victor what should I shewe howe one Pope cursed another 58 Innocentius dydde lewdly 59 Calistus was a verie theefe I will omit dreaming 60 Iohn who promising vnto himselfe a long life was sodenlye slain with the fall of a chamber What was 61 Nicholas and 62 Bonifacius the one was vnthankful and cruell They both preferred rather their friends than such as feared God 63 Clemens was chosen by simonie What dissension was betwéene him and 64 Vrbanus 65 Bonifacius was yong and vnlearned With him did 66 Alexander contende What were not 67 Innocentius 68 Benedictus and 69 Gregorie all three at one time clayming and chalencing the dignitie Was not 70 Iohn a verie foole did not 71 Martinus and 72 Clemens contend at one time Did not 73 Eugenius forsake his flocke was not 74 Foelix a wicked and an ambicious man was not 75 Paulus lewde was not 76 Xystus vnprofitable I recken not vp one name twise if I haue declared that many of one name were lewde they were so they were sundrie men and sundrie Bishops Well is here all that were wicked bishops of Rome No. For a great number besides there were but touching these they are tried in a maner without study by their owne authorities to be such And shall these be the head of Christ his Church O Christ I commit the iudgement thereof to such as doe knowledge thée to such as in déede be Christians to such as vse some indifferency P Vae misero mihi mea nunc facinora Aperiuntur clam quae speraui fore My hidden faults be vttered now a wretch alas I am By Pride and fonde desire to raigne to passing shame I cam Psalm 1. Beatus est vir qui non abijt in concilio impiorum Happie is the man that followeth not the way of the wicked To the Reader YOV haue seene here what a number of lewde men were Bishops of Rome And yet some peraduenture will saye that their liues and wickednesse can stand in no force to barre them of their dignitie of their vsurped title of primacie No can Can any bee a member of Christ his Church who is so voyde of the holye Ghost that hee hath in him dwelling the right riches of Satan simonie I meane ambition pride murther and crueltie if such then maye not bee called a member howe shall wee tearme him how shall he claime to be the chief the head the supreme Iudge indifferentlye for so you shall profite your selues and easily be eased from the clog of bondage wherewith ▪ agaynst all reason good
very Epicure Liberius likewise was an horible heretike an Arrian yet B. of Rome I report of them as I finde it in the bookes written by the Popes owne friends Thus for my parte touching reason they finde me so reasonable that I answere and yet vse their owne reason But shall we nowe sée what authoritie they haue for reason wée perceyue they haue none and who the chiefest champions be that defende this primacie you may not thinke but that there are many of them yet what they are that is to be considered They be no Apostles nor yet disciples of Christ they bée the Popes of Rome themselues their Cardinals their Bishops their Doctors their dearlings their hirelings they be those whose necks were vnder the yoke either therevnto allured through gifts faire promises and flatterie or forced throughe feare or through ouermuch simplicitie blinded and seduced who so drewe forth and vphelde the pompous chariot of iniquitie And that I sée me not to vtter vntruth that the thing may appeare they were Stephanus Iulius Pelagius Symmachus with such like all being bishops of the Sée of Rome The case in controuersie is their owne they maye not bee their owne iudges in that their owne lawe is against them For I am sure indifferent Reader that in a controuersie betweene thée an other thou wouldest not willingly be tried by the defendant thine aduersarie And could the Pope except he were his owne iudge maintaine his primacie No. And therefore being better aduised they make this law that the Bishop of Rome may iudge all but he may be adiudged of none And who made it Innocētius Antherius Gelasius And what were they Bishops of Rome If therefore they prouided for their owne preferment coulde you blame them Naye you may in no wise blame them though they carie these bée their owne wordes an innumerable sort of people with them by heaps into hell And why bicause they doe iudge al but none maye iudge them I vse Christen reader no deceit they be their owne words wey thē with indifferencie I aske no more it shall doe thée good so to doe Doubtlesse it is both a pleasure and also a great griefe vnto him that hath eies and vnderstanding to sée their lawes to beholde their authorities a pleasure it is for that he seeth their fonde iuglinges being himselfe free from their filthie bondage and trumperie A great griefe it is to see men and those men which be our brethren and are called Christians to be so much giuen to blindenesse addicted to follye and so further such subiectes vnto the seruitude of so intollerable a wickednesse Wel consider we more of their lawes and let vs consider them indifferentlye For at the first beginning of their pontificall prowde kingdome they thought good to ordeine lawes that so vnto vs at this time their aunswere for lacke of reason and scripture might yet be Nos legem habemus c. We haue a law ▪ and by this law we defend our doings and fréedome by this we rule by this we raign And what be their lawes ouer vile to abhominable I warrant you They be these The Pope be he neuer so euill yet must you coniecture and ghesse him to be good Though we know him to be lewd yet lo we must ghesse that he is not so O execrable blindnesse The Pope graūteth the authoritie of the sword that is of a Princely gouernement Is not this a passing pride The Pope is not only in spirituall causes the chiefe but also in temporall O mightie ioly Monarch The Pope hath all lawes O hollow place and not holie conteyned within his breast No man maye hate him Take héede of that you may not mislike him He may dispense in things contrarie vnto the Apostles No maruaile for that is the right propertie of Antichrist All questions concerning faith he must determine And must he be the very touchstone shall holye scripture be so excluded His mynde is to bee preferred before all the bishops In déede that is the next waye to reigne Of manslaughter or adulterie he may in no wise be accused No though he be neuer such a whoremonger though he murther neuer so many Yea and that we should go into hell in déede there to beare him companie their law is that we must follow him we must kill if he kill we must do as he doth Et sperent te tartararegem Must wée serue him in hell He may not looke for Rhadamanthus place he is no such Executor of iustice Let him take heede that he come not vnder Tisiphones handes With the rest of their lawes what shoulde I trouble thée they are if it maye be than these a great deale worse I will not much scan vppon their impietie there is no person that can reade the thing vprightlye considered but will and may regarde them accordingly Onely thus much I say if pride if couetousnesse if desire alone and onelye to raigne hath bene the grounde and was the verie cause why such lewd lawes were made if Sathan was the subtile secretary therin why trouble we our selues why torment we our consciences why care we ought for them we see his authoritie let his pardons alone haue not to doe with his dispensations Papa quandoque nimium papaliter dispensat The Pope thus saieth his owne Lawyer doth sometimes too popishly dispense What authorities the bishop of Rome hath specially to maintain his estate you haue heard Now what authorities be against him let his friendes be contented to heare I will be briefe I wil not be partiall To begin I néede not with the primitiue estate of Christ his Churche wherein we can finde no such primacie no superiority amongst the Apostles who then all hauing receyued the holye ghost alike did preache the Gospell and so faithfully did set forth the truth without pride without chalence of the highest roome or once mention of any supreme heade to be had or exercised among them Let the Popes owne authorities preuayle let his euidences be seene are not the wordes thereof these Although Peter Iames and Iohn were preferred by our Sauiour in a maner aboue the rest yet claymed not they any glorie or title of primacie and shal then the Pope claime that which Peter neyther would nor could not In the time first of Cyprian we reade that certaine lewde Priests being worthily condemned by the Bishops of Aphrica ranne to Rome that by the Bishop there they might haue the matter farther discussed Ciprian findeth great fault with the hearing of them and writeth thereof vnto Lucius then bishop of Rome saying that vnto euery bishop a portion of Christes flock is committed who shall render accordingly an account for the same and that therefore these men ought to be tried as in dede they were in Aphrica and that by and vnder their owne bishops he writeth likewise at large concerning the same and
authoritie and Scripture you haue bene tyed Farewell and iudge of me as these my writings deserue Examini iudicio verae ecclesiae quae fidelium sanctorum electorum societas est communio constans fide spe dilectione ac spiritu Christi hoc ego opusculum humiliter ac demissè subijcio I doe with humilitie and lowlinesse submit this small worke to the iudgement and examination of the true Church which is the society and communion of the faithfull holy and elected the same being knowen and agreeing in fayth hope charitie and the spirite of Christ Appollodorus Good men vse fewe wordes neyther needeth the truth much babling ¶ A Copie of a Letter sent by the Emperor vnto the Pope ¶ Fredericke by the grace of God the Romaine Emperour alwayes imperiall vnto Adrian bishop of the catholike Church sendeth greeting willing him to stand vnto all those things which Christ began to doe and to teache THe law of Iustice doth restore vnto euery maÌ„ that vvhich is his ovvne neyther doe vvee anye iniurie vnto our parentes vnto vvhome vvithin this our Realme vve doe exhibite due honor and from vvhoÌ„ as our progenitors vve haue receiued the dignity of our realm and crovvne Is it founde that Siluester Byshop of Rome in the time of Constantine the Emperor had any Kingly possession or authoritie for thorovv the permission of the Emperors godlye affection the liberty of the church vvas graunted peace vvas restored what Princelye thing soeuer your popedome is knovvne to haue the same you do hold through the liberalitie of Princes Therfore vvhen vve vvrite vnto the Bishop of Rome by good right and of olde vve doe vvrite first our ovvne name and that he so doe as the rule of iustice is vvriting vnto vs vve graunt Pervse the chronicles and if you haue neglected the thing you reade that vvhich vvee alledge you shall finde it there But of those vvhich belong vnto God by adoption and doe holde anye Kingly thing of vs vvhy maye not vve demaund homage and othe due vnto a prince seeing the appointer of vs and of you receyuing nothing of a man that is a king but yeelding euerie good thing vnto al payd for himselfe and for Peter the tribute due vnto Caesar giuing therby vnto you example to do the like and so he teacheth you saying learne of mee for I am meeke and humble in heart VVherefore let such eyther restore vnto vs our princelye possessions or if they adiudge these things profitable let them pay vnto God that vvhich is Gods and vnto Caesar that vvhich is his Also vnto your Cardinals the Churches be shut the cities are not open and that bicause vvee see them not to bee preachers but spoylers not peace-makers but mony catchers not the redressers of the vvorld but the vnsatiable scrapers of gold Yet vvhen vvee shall perceyue them to be such as the churche requireth vvhen they proue to be peacemakers vvheÌ„ they vvill giue light vnto their countrie and vvhen they vvill assist the cause of the humble in equitie then loe shall vvee ayde them vvith necessary stypendes and safecoÌ„ducts But you haue not a little offended agaynst humility vvhich ought to be the keper of your vertues meeknes vvhen you set forth vnto secular persons such questions as are very small furtherance vnto religion VVherefore let your fatherhoode foresee vvhiles you moue thinges vvhich vvee adiudge vnvvorthy least you bee an offence vnto those vvho as vnto a latevvard shoure are desirous to yeelde their eares vnto your mouth For vve can not but aunsvvere the things vvee heare vvhen vvee see the detestable beast of Pryde to haue crept euen vnto the seate of Peter And in thus doing vve doe alvvaies vvel prouide for the peace of the Church Fare you alvvays vvell FINIS Seene and allowed according to the order appointed Anno. 1568. Aeneas Sylae lib. 3. c. Note An obiection The answere Aug. lib. 20. de ciuitate dei 1. Iohn 1. Ecclesi 4. Aug. Ecclesi 4. Philip. 12. Cicero Ieremie 3. Marc. 10. Eth. lib. 7. Lib. de patientia Augustin Ezechiel 18 Hieronym Math. 6. Cyprian 1. Tim. 1. Aug. lib. retract â–ª Ibidem An obiection â–ª An answere Act. 9. c. Li. confes 6. Eccl. hist â–ª lib. 3. Fortun. Ep. Aug. exhort Lib. 2. de vnico baptisme Psal 77. Osee Abac. 2. Const prou Oxon. Statut. Henrici 4. Cyprian c. Io. Peckham Cant. Archiep. Greg. Maur Aug. Ibidem Gregorie was chosen Anno domini â–ª 591. Gregor Archiep. Cant. Io. Peckham Gregor Venantio c. De consid ad Eug. Supremacy Salomon 1. Pet. 4. Luc. 1. Luc. 14. Marc. 10. Ambrose â–ª Apoc. 13. Ecclesi 13. Mantuan Ibidem Prou. 20. 1. Pet â–ª 2. 1. Tim. 2. 1. Reg. 12. 24. q. 1. haec est fides c 35. q. 9. veniam Ex dictis Bonifaciâ— Ibidem Ex decret Ibidem Ibidem Ibidem Ibidem Ibidem Ibidem Ibidem Ibidem Barthol Brixiensis Clomens Imperator Petro glorios prep Iustin. Ioanni viro c. Iustin Anâ— thenio sanctiss c. Gregorius Eulogio episcopo Alexandrino Idem Mauritio Augusto Nauclerus Anno domini 604. Greg. Eulogio Anastasio Greg. Ioanni episcopo Constanti Esay 14. Luc. 2â— Marc. 10. Math. 20. Esay 14. Math. 16. Behold how this place is abused Ambrose Esay 6. Marc. 1. Ioan. 21. Note how this place is peruerted Math. 10. Math. 17. Wey howe this place is wrested Dem. ex orat de fal legat Cicer pro M. Caelio Luc. 22. Se howe this place is misvsed Marc. 14. Ibidem Luc. 22. Ibidem Ioan. Esay 14. An obiection Ioan. 7. An answere Actes 7. Ioan. 7. Ieremi 5. Dist. 38. c X. q. 1. placuit Ierem. 8. An obiection The answere Isidor Chrysost Herodian Anno domini 194. An obiection The answere Philip. 2. Symmachus papa Gregorie Concil To letan Purgatory Arist. Allen in the defence of Purgatorie Malach. 3. Titus 2. 1. Cor. 3. Ibidem Ibidem Allen. c. Lib. de ciuit dei 13. cap. 8. The supper of our Lord. Cyprian August I. Cer. II. Ioan. 6. Aug. in exposition Psalm 8. The body of Christ is not consecrated nor yet the bread Aske them then what is consecrated Sand August In Epist. ad Ephesios Augustin Of the translation of holy scripture into the vulgar tongue Hieron Hieron in praefat in lib. Iudith Ioan. 6. Hieron Hieron in PentateuchuÌ„ Moysi Ibidem Ibidem Ibidem Rom. 10. Esay 55. Act. 8. Psal 18. Valla. 1. Corin. 14. Iudg. 5. 1. Corin. 14. Ephes 5. Coloss 3. Psalm 9. Ad parentiam comit Arrian Concil Toletan An obiection The answere Iohn 6. Ephes 4. Aug. lib. de baptism peruul Act. 15. Ibidem An objection The answere Sand. Ibidem Ex decret Ex decret c. Hard. Ibidem In Eunuch Aldiberto regi Anglorum Aug. interrog ad Gregor 1. Cor. 7. An obiection The answere in Salust Laert. li. 6. Fasting Esay 58. Ibidem Daniel â— Math. 6. Ibidem Ex â—…ecret Hieron Prayers 1. Cor. 14. Augustin Ex constitut Math. 6. Ibidem Penance Leo. Ambros in serm quaedrages Ibidem Aug. ad FelicianuÌ„ Psalm 32. Psalm 34. Math. 3. 4. Daniel 9. 1 â–ª Tim. 2. Hieron Almes Gregor Antiochen episcopo Idem Syagrio epis Ibidem Augustin Gen. 4. Eccle 34. Prouerb 15. Luc. 12. AdGal 6. An obiection The answere Peckham Cantuar. Lindewode An obiection The answere Heb. 11. Ibidem Iustification Rom. 3. Rom. 4. Augustin Ad Iren. Iam. 2 Act. 15. De spirit â–ª litera Gala. 2. Alfons Virues Hispanus Mariage De bono vid. Idem contra aduers legum prophet 1. Tim. 4. Gen. 2. Deut. 52. Malach. 6. Tob. 6. Ibidem Hebr. 13. Ibidem Isidor de dist nou vet testamen 1. Cor. 7. Hieron Tripart hist. Concil Gangren Anno domini 1073. Damas Hieron Math. 8. Leo. 9. contra epistolam Nicet Abbatis De bono coniug ad Iul. Nauclerus Canon Apostolorum Syn. 6. Theotist patrit Hieron in Leuit. Math. 16. 1 Nauclerus Ioan. 10. Stobaeus serm 34. Nauclerus