I had not nor could getanie other copie The place is thus Pour tant ceulx qui despouillenâ— l' Eglise de ceste puisance pour exalter be magistrate ou la iustice terriene non seulemeÌ„t corroÌ„pent le sens des paroles de Christe par faulse interpretation mais aussi accusent d' une grande vice les sainctz euesques qui ont estè en grand nombre depuis be temps des Apostres comme â—iilz eussent vsurpè la dignitè office du magistrate subz fauls se couerture That is to saie in englishe Those therefore which to exalt the magistrat or earthely iustice doe spoile the churche of this power he meaneth and speakith of the ordre touching churche matters doe corrupt not onelie the sense of Christes owne wordes by false interpretation but doe also accuse of a heynouse faulte the holie bishops whereof the nombre is not small which haue bin sence the apostles time as though they had vsurped by false colouring the matter the office and dignitie of the magistrate Nowe choose good readers whether ye had rather beleue Caluin mainteining the auctoritie and iurisdiction of the churche or our clawebackes and parasites which impugne the same The one hath scripture to defende it The other hath nothing to assaulte it The scripture saeith that in doutefull questions we should resort to the priestes that at their word should all matters be decided that they should iudge that at their handes we should demaunde knowlege that their lippes be the kepers thereof because they ar our lordes angells Nowe coÌ„meth the heretike the peruerter of scripture he telleth vs that we must seke it at the princes handes that he is goddes chiefest ministre in thinges and causes aswel ecclesiasticall as temporall The scripture reaconeth in the first place in Christes churche apostles that is to say priestes for we maie not thinck that in that place the apostle described a forme of the churche to endure but for that onelie age The heretike will haue princes placed aboue and priestes benethe The holie ghost appointed bishoppes and priestes to gouern the flock of Christ that is the churche The diuell in his meÌ„bres appointeth ciuile magistrates to rule and priestes to obey So that herebie we maie most euidentlie see how manifestly they peruert and corrupt the true sense and meaning of gods worde As for the other poinct which Caluin also laieth to their charge of accusing of a most heynouse and grieuouse fault the auncient bishoppes that haue bin sence th'apostles time as though they had by vnlaufull meanes vsurped to them selues the office and dignitie of the Magistrate it is also if their doctrine wer true most plaine and euident eueÌ„ at the eye For first if kinges must be the chiefe gouernours in matters of religion and bishoppes their vnderlinges who seeth not then how far Ignatius that holy martyr abused bothe him self and vs to bid all men without exception euen th'emperor him self by name to the obedient to the bishop to tell vs that after him next the king is to be honored If this be true which they teache who is he that can excuse Liberius that holie father who for the determining of matters coÌ„cerning the cuhrche would haue a sinode kept where the emperour should not so much as be present Or that reuerend father Hosius who willed th'emperour not to entremedle in ecclesiasticall causes nor to comptroll or commaunde the bishoppes therein but to learne of the in those thinges to whose charge they wer committed not to his Or Athanasius that strong piller of Christes churche who when he saw that wicked emperour Constantius doe that which the heretikes of this our time perswade the Kinges and Emperours that now arre to doe as the Arrians did those of their age that is to take apon him the determination of matters ecclesiasticall to make him selfe chief iudge bothe of the bishoppes and causes belonging to the churche called him that abhomination of desolatioÌ„ spoken of by Daniel the prophet and pronounced that for his so doing his impietie was such as Antichrist when he should comme him self should not be able to goe beyond termed it a newe deuise brought in by the Arrians and finally demaunded but one example ab oeuo condito from the beginning of the world where by it might appeare that the doinges of the churche should take their auctoritie from th'emperour till Arrius his time Or Gregorius Nazianzenus who told th'emperour that by the lawe of Christ his power was subiect to his consistory and that although he wer an emperour yeat was he not withstanding a shepe of his flock Or S. Ambrose that bad the emperour set his hart at rest and not to thinke that he had by the right of his crowne any auctoritie in those matters that concerned religion that his palaice belonged to him and the churche to the priestes Or Chrisostom who comparing the power of a King with the auctoritie of a priest calleth the one a prince aswell as the other and greater theÌ„ he toe by so much as heauen is greater then the earth and addeth that god him self to witnesse the same hath brought vnder the handes of the priest the head of the prince For that saith he that is lesser is blessed of the greater Who in an other place saieth that the power which is geuen to priestes is such as the like thereto was neuer giuen to Angels or Archangels seing that to none of them it was euer said what so euer yow binde in earthe shalbe bound in heauen or what so euer yow loose in earthe shalbe loosed in heauen Or how wer it possible if this doctrine of our aduersaries wer true to excuse Damascenus for reprehending Leo Isaurus as yow haue hard before the emperour and many a one more of the holie fathers which for breuities sake I am here constreined to passe ouer in silence Leauing therefore our aduersaries thus at square both with the old fathers and their newe doctours it is high time good readers that I remembre to discharge my self of my promise which was to laie before your eyes such euidence as in this matter ether part had to bring for theÌ„ selfe Which as I haue for the catholikes according to my simple wit and pooer knowledge allreadie done so shall I by goddes grace on the contrary parte for the protestaÌ„tes and Huguenotes faithefully endeuor to doe the like And because for that aswell of all the poisoned reasons touching either this matter or almost any other at this day in question the late apologie of the churche of EnglaÌ„d for so is it by th' authors termed may well be called as it wer the some or abridgemeÌ„t as also for that there is as it should seme and sence hath byn coÌ„fessed in it comoÌ„ consent of all the fantasticall congregation I meane of them that trouble Christes churche in our countrie
to them thiese perniciouse persuasioÌ„s that they be here in earth by almighty god placed in his churche to be the heads thereof and not membres to be fathers and not children to rule in causes of religion and not to be ruled that to them it belongeth in the right of their crowune to approue doctrine or to condemne it to alter at their pleasure the state of religion by actes of parliament without the consent of their cleargie to depose bishops and put other in their places in their stiles and titles boldely to write them selues gouernours in their realmes in all things and causes aswell ecclesiasticall as temporall and yet no ordre all this while broken because forsoth theie be such as theie beare them in hand they ar that is to say the heades the rulers the shepherdes the fathers maisters and guides in religion Thiese be theie therefore good readers that as the prophete saith call bonum malum malum bonum tenebras lucem lucem â—enebras good euel and euel good darckenes light and light darckenes Thiese be they that as their Idol of Geneua in this poinct trulie giueth answer goe about to make princes iustle with god Finally thiese ar those lowsy brokers that leading as it wer by the hand their good and vertuous princes after this sweete poysoned bait from the most pleasaunt and fertile valeis of humilitie to the toppe of the highe barren and craggy mountaines of pryde and arrogaÌ„cie showing them when they haue them there the riches and ornaments of the churche the landes and reuenues thereof by good and vertuous princes their predecessors and auncestors long time before for this entent especially thereto giuen that the ministres of Christes most holy word and blessed sacraments being by hauing of their owne deliuered from that comberouse care of prouisioÌ„ for them selues that afterward the holy ghost who was the procuror of such almoise and stirred from time to time the deuocion of good men thereto forsaw thorough the decay of pietie and coldenes of charitie towardes the latter ende of the world they wer likelie to fall into might thereby the more quietlie folow their vocation promise of all the same to make them the lordes and maisters if they will doe them homage and fall down and worship them that is to say harckeÌ„ to their doctrine submit them selues thereto and graunt to it within their realmes and dominions fauorable entreteinement And that this is true good readers that they haue thus shamefully abused and deceiued their princes and not surmised or imagined by me to bring them in to hatred whome god I take to recorde I pity much and hate nothing I hope by his assistaÌ„ce who is the giuer of all good thinges â—o plainely to proue that yow your selues shall at the eye see it and they if there remain yet in them anie sparcle of grace shall not be hable to denie it The which that I may the better perform I shall truly bring furth as it wer into the face of the open courte all such euidence of importance as either parte hath to alleage for them selfe so truely Itrust that the councel of th'other side shall haue no cause to complaine that either I haue suppressed and coÌ„cealed their necessary proofes one waie or obscured their beauty in the bringing of theÌ„ furth on th' other But because an indifferent and vpright iudge must alwaies haue an earnest eye to the issue which is betwene vs who should gouerne in ecclesiasticall causes the prince or the priest it shall not be amisse because to be chief gouernour in thinges and causes ecclesiasticall is nothing elles but to haue the supreme iurisdiction thereto belonging to examine first in what poinctes that consisteth that so by conferring our euidence wyth the same whether it agre with euery parte with none with some and with which we maie at the length by good scanning comme to the knowledge of euery mans owne Iurisdiction therefore ecclesiasticall consisteth especially in thre poinctes in auctoritie to iudge ouer doctrine whych is sound and which is other in the power of the keyes that is to say as our sauiour him self hath expounded it in loosing and binding excommunicating and absoluing in making rules and lawes for the gouernement of the church and in the ministery of the word and the sacraments To the first of thiese three what title Kinges and princes haue it shall if theie haue anie be seene hereafter But for priestes yow shall see to begin withall an auncient commission out of the scriptures where almighty god speking to Aaron vsed thiese wordes Praeceptum sempiternum eâ—t in gener ationes vestra vt habeatis scientiam discernendi inter sanctum prophanum inter pollutum mundum docâ—atisqué filios Israel omnia â—egitima mea that is to say it is a precept that shall euer endure thorough all your generations to haue the knowledge to discern and put difference betwene holy thinges and prophane betwene cleane and polluted and that yow teache the children of Israel all my commaundements To whome gaue almightie god here the power to iudge of doctrine whome commaunded he to teache anie other then Aaron and his race which wer priestes In the booke of DeuteroÌ„ saieth he not also that if there arise any hard or doutefull question the priest must be consulted that he that of pride will spurn ageinst his ordinance shall suffer death therefore and agein in the same booke in an other place that apon the priestes word all causes shall hang. Ezechiel the prophete doeth he not witnesse the same â–ª and when there is anie controuersy sayth he they shall stay in my iudgements and giue iudgement Aggeus and Malachias prophetes bothe bid they vs enquier for the law of god at the priestes handes or at the kinges No assuredlie they send vs not to kinges which had they bene the chiefe gouernours in those matters without faile they would haue doen but to the priestes whose lippes they promise shall not misse to kepe the true knowledge because theie ar our lordes angels Haue we any such warrant of worldely princes No trulie And wer it not more theÌ„ necessary that we should if princes should rule them in matters of religion of whom thiese wordes be spoken But to procede is this auctoritie giue to them onely in the olde testamentâ—ar they not put trow yow in as greate trust in the newe Or ar they thinck yow excluded and kinges admitted theâ—eâ—â—â— If it had bene so neuer would S. Paule tâ—at blesâ—ed aposâ—le haue made his accopte that god had placed in his churche first apostles next to them prophetes then doctours and so furth Emongest all the which although that frantick foole that preaching not many yeaâ—eâ— sence at Powles crosse went about with his rayling Rhetoricke to make his audience as foolish as he was maâ—de in beleâ—ing that this place should make ageinst the auctoritie of the pope because
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
of emperours and kinges ouer bishoppes and priestes Trulie that Iustinian did this it is but barelie affirmed nor any place in th'apologie is there coated where a maÌ„ that doubted might see it proued And therefore with the same auctoritie might it be denied with the which it is proposed to be beleued True it is that Theodora th'empresse as some write being alltogether giuen to the heresie of Eutiches after she had long trauailed first with Siluerius and after Vigilius bothe bishops of Rome to haue Menna the catholike archebishop of Constantinople depriued of his bishoprick and the heretike Anthimius remoued by Agapetus before restored again and could not obteine at their handes her wicked purpose did apon displeasure conceiued by this repulse â— procure by the meanes of Belisarius Iustinians chief â—apitaine the banishement first of th'one and after of th'other Who so euer deposed them or who so euer banâ—shed them true is it that this was the cause thereof and no other Which being as in dede it is most true let vs nowe graunte to our aduersaries that it was not the empresse but the emperour him self that deposed them and let vs see how they be hable to proue thereby that emperours and kinges may degrade priestes and depose bishoppes If they will deale vprightely they must to proue it â—eason thus Iustinian otherwise a Christian emperour but in this point a cruell heretike tirannously deposed two popes Siluerius and Vigilius onely because they would not doe wrong that is depriue him of his bishoprick to a catholike bishop and restore an heretike laufully before depriued Ergo th'emperour is aboue the pope Ergo kinges be aboue bishoppes Is not this a propre kinde of reasoning trowe yow Might they not haue reasoned after this sort that Nero deposed S. Petre that Traian put downe Clement with a nombre of such like examples For to saie that Iustinian was a christian whereas thiese wer infidelles is but a mist cast in to th'obiection to desell our eyes For who seeth not if he be not allreadie blinde that this deede if it should haue bene Iustinians to mainteine and defend an open heretike ageinst a faithefull and true catholyke had bene the act of a tyrant and infidell not of a Christian and good prince and that it is no better reason to say and conclude that he deposed them and therefore iustlie then it should be to say that he defended the heretike Anthimius and therefore rightefullie But seing this example will not serue our aduersaries turn let vs assaie to make it serue ours And first let vs examine what should be the cause why Iustinian should be so earnest with these two bishoppes of Rome to depose the B. of Constantinople and to restore the heretike that stoode depriued was he not emperour of all the worlde had he not by the meanes thereof as our newe doctours beare vs in hande the chief gouernement ouer all matters spirituall and temporall was on the other side the auctoritie of the bishoppes of Rome at that time such that it extended I will not saie out of their owne diocesse to any other bishoppes in the Latine churche but to Constantinople the chief of the Grieke Here ar they taken how so euer they answer For first if th'emperour had bene of that auctoritie that they saie the laie magistrates arre why did he not then by his owne mere and absolute power displace the one and place the other Might he not as well haue deposed one bisshop at Constantinople as two at Rome But if on the contrarie parte they answer that the pope was he that must necessarilie place and displace euen at that time and in the Grieke churche and not the emperour whie then should it be laufull at this time for emperours or kinges to doe that which was not laufull to be done then Or why should it not now be laufull for the B. of Rome which at those daies was not vnlaufull Thus may yowe see good Readers howe this history wholly and truly alleaged maketh not onely not against vs but also much with vs if it had bene true that th'apologie saieth that Iustinian had deposed those two popes Yea but say they yowe can not denie that the emperour made lawes of matters of religion that he absteined not euen in matters of the churche froÌ„ thiese termes Sancimus iubemus we ordeine we commaunde with such like Trulie this can I not denie and if I would there be whole constitutions of his ready to be brought againste me as that where he commaundeth that none be made bisshop that hath a wife and of them that haue had such as haue had oneâ—ie one the same no widowe neither deuorced from her husband neither forbidden by the holie canons and also that where he commaundeth that of priestes no other be receiued to that ordre but such as vel coelibem vitam agunt vel vxorem habuerunt aut habent legitimam eam vnam primam nequé viduam nequé diuortio separatam à viro aut alioquiî legibus aut sacris interdictam canonibus that is to saie as either leade a single life or haue had a laufull wife or presently haue and that one and the first no widowe none diuorsed from her husband or otherwise by the lawes or holie canons forbidden and that of deacons also where he giueth coÌ„maundement that if he that should be deacon haue no wife presently he be not otherwise promoted except being first asked of him which giueth the ordres whether he caÌ„ from thence furth liue without a wife he answer yea In somuch that th'emperour plainely pronounceth that he that ministreth to him the ordres can not dispence with him to mary after and that if he should so doe the bishop which suffred it should be deposed But although this be true that th'emperour Iustinian not onelie in thiese matters which touched the cleargie but in manie other also hath entremedled yet hath he alwaies so tempered the matter as he hath showed him selfe to be a folower not a leader a ministre to execute not a gouerner to prescribe The which thing his owne wordes in all such places where he entreateth of such matters placed as it wer for the nones to take awaie all such sinistre suspicioÌ„ doe manifestlie declare For either he hath these wordes Sequentes ea quae sacris definita sunt canonibus folowing the definition of the holy canons or thiese Sacras per omnia sequentes regulas in all poinctes folowing the holie rules or such like wherebi he would haue testified to the worlde that he meaneth by his penall lawes seuerelie to execute the canons of the churche and nothing lesse then to make newe him selfe In this sense vsed he the worde Sancimus we ordeine Where speaking of the first fower generall councels and the B. of Rome he hath thiese wordes Sancimus vt secundum eorum definitiones sanctissimus veteris Romae papa primus omniâ—m
fewe maie not sodenlie be drawen to all the worlde for the gouernment whereof no one man alone can suffise For this grosse errour is bothe by auctoritie and also reason easie to be confuted By the auctoritie of S. Chrisostome who as ye hard before named in the gouernement of the churche as far forwarde the successours of S. Peter as S. Peter him selfe By reason because if there wer such feare of disordre in twelue parsones so small a nombre so well ordered and directed by the spirite of god as the holie apostles wer that euen emongest them for the auoiding thereof there must nedes be had one heade howe much more nede is it to haue one emongest so manie thousandes as the churche consisteth of If a fewe be likelier to agre then a greate nombre if vnitie be named of one because lightelie none iarreth or is at dissention with him selfe if the nearer that all nombres come to that one the lesse confusion and the farder we goe from it the greater is like to folowe then is there no man I trust so blinde but that he maie easelie see that the same cause of schismes and disorder yea so much more greater as the churche is more amplified and encreased to be feared remaining still the remedie which is to haue one heade must also endure and continue still And as for that sory shift of the compase and largenesse of the churche which no one man is hable to rule of what value and force that is he that listeth to cast his eye first to the time passed and gouernement in those daies when nexte vnder god all was gouerned by one and then after to this miserable time of oures in which there be so manie heades one of the churche of England an other of that of Geneua one of VVittemberge an other of Franckford of euerie churche one and in all none euerie one chalenging to him selfe merum imperium absolute iurisdiction out of the checke of anie other and to considre with him selfe in eche of these gouernementes their seuerall effectes the quiet reâ—gne of one truthe in the one the diuerse sectes and heresies in what parte of the worlde so euer theie sprang vp ouerthrowen and repressed the sondrie triumphes that Christes churche hath had ouer them these fiftene hundred yeares in thother scarse yet of forty yeares contâ—nuance the tumultuouse hurliburlie the perniciouse and horrible heresies neuer before hard of the sondrie schismes and sectes so manie as there be heades the arrogancie of the capitaines and maisters while euerie one boasting of the spirite and vaunting as S. Hierom saieth that he hath the churche on his side will submit him selfe to no other the implacable hatred of the scholers and disciples euery one standing apon his maisters honor and reputation with an infinite nombre and whole swarme of euels mo which I reserue to an other place shalbe easelie able without the helpe of anie other him self to iudge I omit here touching this foolishe reason that therefore there can not be nowe one heade of the churche as in S. Peters time there was because the churche is so encreased that no one maÌ„ is able to gouerne the same proceding first from Caluin and patched afterwardes into our englishe apologie that seing he that at the beginning appointed this one heade where he might haue appoincted more and did not neuer chauÌ„ged that ordre sence being all this while not ignoraÌ„t to what greatenes his churche should after growe it can to no man that hath the vse of reason seme other but that either he thought that one ruling by such as he should appointe vnder him might suffise for the gouernement of his churche or suerlie at the leaste that he hath not circumspectly prouided therefore But if all these mere cauillations had bene good and strog reasons yet haue I showed yow ynough in this one B. of Rome S. Peter who hath bene called yow haue hard howe often heade of the churche and chief of all bishoppes to gaine yow if yowe will stande to your worde to our parte M. Iuell Because notwithstanding I would haue yowe with your good will I will yeat showe yow the like titles giueÌ„ by the auncient fathers to other bishoppes of Rome And to frame my selfe the more to your humour although I thinck yow put no difference betwene thiese termes heade of the churche ruler of the churche chief of all other priestes with such like manie other that the fathers and auncient generall councels haue not spared to vse as often as theie had occasion to either write or speake to or of the B. of Rome I will here first alleage vnto yow certeine auctorities where the B. of Rome hathe bene called sence S. Peters time and yet within the first sixe hundred yeares euen in expresse wordes heade of the churche and then after the testimonies of diuerse other who although theie vse not the same wordes affirme yet and confirme the same preeminence and auctoritie Vincentius therefore Lirinensis a man of singuler learning and of the olde age for he florished vnder Theodosius and Valentinian th'emperours writing of the bishoppes that wer assembled at Ephesus in the councell there ageinst the heretike Nestorius maketh mention of two bishoppes of Rome Foelix the martir and Iulius whose epistles after that he had tolde wer there readen in the councell ageinst the saide heretike he addeth immedatlie after thiese wordes Et vt non solum caput orbis verumetiam ipsa latera illi iudicio testimonium perhiberent adhibitus est à meridie B. Cyprianus à Septentrione S. Ambrosius that is to saie And that it might not be saide that the heade of the worlde onelie gaue witnesse to that iudgement ageinst Nestorius but the ribbes also and sides there was present from the Southe blessed Ciprian and from the Northe holie Ambrose In the fourthe generall councell assembled at CalcedoÌ„ we finde that the legates of the B. of Rome writing in a certeine epistle to the emperour what theie had doen in the councell touching Dioscorus had these wordes Vnde sâ—nctissimus beatissimus Papa caput vniuersalis ecclesiae c. whereapoÌ„ the moste holie and blessed pope Leo heade of the vniuersall churche by vs his legates the holie councell consenting thereto hath depriued him Dioscorus of his bishoprick and degraded him of his priestehoode If the B. of Rome had not at that time emongest all men beneso reputed and taken is it credible that they would euer haue bene so boâ—ld nay impudent rather to giue him apon their owne heades anie suche title Or if they woulde haue nedes so called him being not so durst they in their lettres to themperour Wel if they had onely so called him some brable theie might yet perhappes haue made thereabout but seing the whole bodie of the councell the corps of Christendome the churche it selfe for such is euerie generall councell laufullie assembled in that epistle which they sent
by common consent and is rightely termed the certificate of their doinges to Leo the pope wherein they called him the heade and them selues the membres and in that that they termed him the man to whome our lorde committed the keping of his vineyarde doe moste plainelie affirme the same there is nowe left to our aduersaries no starting hole to escape Besides all this that yowe haue hard there is a notable testimonie of Iustinian the emperour who in his Codex calleth in plaine wordes Ioannes that was then the pope of Rome caput omnium ecclesiarum that is the heade of al churches And thus much for such as within the first sixe hundred yeares haue called the B. of Rome by this name heade of the churche To come nowe to those who although they haue not vsed the same terme haue named him yet notwithstanding by the like and haue attributed vnto hiÌ„ and acknowleged in him in all poinctes the same iurisdiction and auctoritie I shall first bring furth the testimonie of that stroÌ„g piller and vnmoueable rocke of Christes churche Athanasius and yet not him alone but accompanied with the whole noÌ„bre of the bishoppes of Egipt Thebaida and Libia Who writing to three seuerall popes Marcus Liberius and Felix called first Marcus S. Ro. Apostolicae sedis atque vniuersalis ecclesiae papam that is the bishop or pope for the worde is in the auncient doctours vsed indifferentlie for bothe of the holie apostles seate at Rome and also of the whole vniuersall churche of Christ and the churche of Rome the mother and heade of all churches acknowleged in the secoÌ„de written to Felix that almighty god had placed the bishoppes of Rome insummitatis arce omnium ecclesiarum curam habere praecepit in the chiefest tower that he had commaunded them to take on them the charge not of their owne propre and peculier churche of Rome onlie as though their charge extended no farder but of all churches vniuersallie witnessed beside whereof theie coulde not be ignorant them selues being present there and then which they coulde not haue brought a stronger proufe to proue the superioritie of that See that in the first councell holden at Nice it was ordeined and agreed apon that no councells should be holden or bisshoppes condemned without the auctoritie of the B. of Rome And in their lettres last of all to Liberius the popeâ— doe so openlie and manifestlie witnesse their opinion in this controuersy in saieng that to him as pope was committed the vniuersall churche of Christe to labour for all to helpe euerie one that I can not ynough maruell at your impudency M. Iuell who standing in defence of the contrary beate in to the eares of the people that this doctrine of the popes auctoritie is newe and hath for warrante thereof not so much as one auncient writers approbation and that as suerly as god is god the Catholikes if they had vouchesaufed to folowe the scriptures the generall councels the examples of the primitiue churche or opinions of th'auncient fathers would neuer haue brought in the pope again being once banished out of the realme The seuerall answers of euerie one of thiese popes wherein they acknowleged no lesse burden of charge then was by these fathers laiâ—d apoÌ„ theÌ„ I here forbeare to bring in lest theie maie by yow perhappes be chaleÌ„ged as principall partes to the title in strife The which because I knowe yow can not say by S. Hierom S. Ambrose S. Austen and other such like I shall here of many alleage some for the confirmation thereof S. Hierome called Damasus who was B. of Rome the chief and highest prieste S. Ambrose calleth him ruler of the churche Ecclesia saieth he domus dei est cuius hodie rector est Damasus The churche is goddes house the gouernor whereof at this day is Damasus S. Austen saieth in writing to Bonifacius the pope ageinst the Pelagians that although the office of being a bishop be to them all comon that yet he was in that care placed aboue the rest And in an other place comparing together the blessed apostle S. Peter and the holie martir S. Ciprian he had cause to feare he saied least he might seme to be towardes S. Peter contumeliouse not as though touching the crowne of martirdome they wer not bothe equall but in respect of their seates and bishoprikes Quis enim nescit illum apostolatus principatum cuilibet episcopatui praeferendum for who is quoth he ignorant that that principalitie of apostleship is to be preferred before all bishoprikes To these shall I adde Theodorite the B of Cyrus who writeth in this wise to Leo the pope Si Paulus praeco veritatis tuba sanctissimi spiritus ad magnum Petrum cucurrerit vt ijs qui Antiochiae de institutis Legalibus contendebant ab ipso adferret solutionem multò magis nos qui abiecti sumus pusilli ad apostolicam vestram sedem currimus vt ecclesiarum vlceribus medicinam à vobis accipiamus Vos enim per omnia primos esse conuenit If Paule that is to saie the messanger of truthe and trumpet of the holie ghost ran vnto mighty Peter to fetch from him the resolution of such doubtes as rising apon th' obseruation of the Lawe ministred to them occasion of strife that wer at Antioche much more neede had we which ar weake and abiect to run vnto your apostolicall seate from thence to fetch salues for the sores of the churche For expedient is it that in all pointes before all other yow haue the preeminence And a little after he addeth that the churche of Rome is of all other maxima praeclarissima quae praeest orbi terrarum the greatest the noblest and that which ruleth all the worlde By occasion of this place of Theodoritus calling the churche of Rome the chief of all other which yet he doeth not alone neither for so did well neare two hundred yeares before his daies Irinaeus when he would haue euery churche that is as him selfe expoundeth it all faithefull Christians from all partes of the worlde to mete and conforme them selues to the imitation of this churche propter potentiorem principalitateÌ„ saieth he for the chiefest souereintie that it hath and after him aswell S. Ambrose whose opinion was that Rome hath bene more honored thorough the preeminence and principalitie of the apostolicall priestehood by hauing there the chief tower of religion then it was before when it had there the chief throne of worldly power and ciuile iurisdiction as also S. AusteÌ„ affirming that in that churche the preeminence and chief honour of the apostolicall priestehood hath alwaies florished I shall here make this argument for the better coÌ„firmation of this controuersie that the B. of Rome is the heade and chief of the whole churche this allwaies presupposed that yowe M. Iuell whome I desire to solute this argument ar stille of this minde that the
grounded the doctrine of Christes true presence in the sacrament and so consequently that I deserue no blame who vse this auctoritie no otherwise then I finde by good and laufull recordes that the learned fathers of Christes church haue doen before me next that apon this doctrine once settled they buylded an other that Christ dwelled naturally and truly in vs against the Arrians who denied it And for so vndouted a truthe was this true and reall presence of Christ taken to be with Hilarius that blessed bishop that a littell before the place euen now alleaged to proue that Christ dwelled naturally in vs he vsed this argument or reason The word was truly made flesh in Christes incarnation we receaue the same word truly made flesh in our lordes foode Therefore he dwelleth naturally in vs. To this auncient father for the better iustifieng of this terme truly or verely I shall here adde the auncient councell holden at Ephesus one of the first 4. generall and therefore allowed with vs at home for good by act of parliament The fathers in this councell assembled to Nestorius who as by that councell it may appeare beleued the bread in the sacrament to be so turned in to flesh as that it should haue no manner of coniunction at all with the godhead nor be any other thing then the flesh of a pure and holy man wrote after this sort that we should thinck that we receiue flesh in the sacrament non vt hominis vnius ex nobis sed vt verè propriam eius factam qui propter nos filius hominis est factus vocatus that is to say not as the flesh of a man one such as we ar but such as was truly made his owne propre flesh who for our sakes was made and called the sonne of man Can there be any plainer proufe to show that Christes flesh is truly present in the sacrament then this M. Iuell You can not here shift of this place with Oecâ—lampadius and say as he most impudently did that this auctoritie is no part of th'actes of the councell For if yow so say the inscription of the epistle out of the which these wordes ar taken â–ª sent by the councell to Nestorius will ouerthrow you and proue yow bothe liers The wordes ar these Religioso amabili consacerdoti Nestorio Cyrillus quicuque sunt apud Ephesi synodum To the religiouse and welbeloued of god our fellow priest Nestorius Cyrillus and as many as ar gathered together at the synode of Ephesus By the which it appeareth that there was in the sending of this epistle common consent and agrement of them all which is ynough to sober wyttes and honeâ—t iudgements to proue that this epistle is and so ought of all men to be taken laufull and authentike But what labour I to proue by the auncient fathers this terme verely or which is all one therewith Really which in Iohn Caluin him self is to be founde in his coÌ„mentaryes apoÌ„ S. Paules epistles where he writeth thus Concludo nobis realiter in coena dari Christi corpus vt sit animis nostris in cibum salutarem I conclude saith he that in the supper is giuen to vs really the body of Christ to be to our mindes a wholsom meate Thus haue yowe had proued to yowe M. Iuell that Christes body is in the sacrameÌ„t truly and that we may not so much as doubte thereof that it is there naturally for that was Hilarius meaning when he prooued that Christ dwelled naturally in vs and last of all as Caluin hath and yow haue hard really Here I feare not a little least after the manner of children that whine and whimper till they haue gotten at their mothers handes some trifling thing such as their childishe appetite listeth after which so soone as they haue once fingred they streight way cast in the durt and traÌ„ple vnder their feete You will play the like part with her that of right ought to be your mother the Catholike church of Christ. And whereas to satisfy your waÌ„ton request not for any necessitie that she knewe you stood in thereof she showeth you by good and laufull recordes and some other such as your self in times past haue accoÌ„pted for sound and worthy credit where the body of Christ hath bene said to haue bene in the sacrament truly naturally and really and myndeth to doe the like in your other termes demaunded hereafter I feare me I say least when yow haue all your asking yow handel them in such homely manner as was said before by casting them in to the mire of your distinctions as you vse them to subuert the truthe not durty but poysoned Symbolice Sacramentaliter Spiritualiter and such other Which if yow doe thincking that to such places as expressely mencion that Christes fleshe and bloud is truly present in the sacrament may be answered that it is there truly by a figure by a signe Sacramentally or Spiritually then how euer this seeme to be a childishe guise yeat will it prooue in the ende an old knauish practise of Valentinus the heretike and his mates who liued almost fourtien hundred yeares ago For he and his as yowe ar not I am suer ignorant denied that Christ had any true or naturall body such as mans nature consisteth of graunting neuerthelesse that he suffred in true fleshe on the crosse as yow will perhappes cleaâ—ing to your distinctions not denie that he hath fleshe and bloud truly in the sacrament Now euen as Irenaeus told them when they so said Neque enimesset verè sanguinem carnem haâ—ens per quam nos redemit nisi antiquam plasmationem Adae inse recapitulasset Christ should not truly haue had bloud and fleshe by the which he redemed vs onlesse he had renewed in him self the old shape of Adam so may we tell yow M. Iuell saing that Christes flesh and bloud is truly in the sacrament but yet in a figure in a signe onely and spiritually that then he is not there at all hauing true fleshe and blouâ—â— the same that the scriptures and fathers say he redemed vs with all except he be in that old shape of Adam And thus much of the termes verily or Really and naturally or by nature The next of your termes is substaÌ„tially after the which manner of being I prooue Christes body to be present in the sacrament by Irenaeus Who after many vaine opinions of Valentinus and his compagnions by him rehersed as that Christ had a certein fleshe brought with him from heauen not true or naturall such as oures is with other like inferreth thereapon these wordes Sic autem secundum haec videlicet nec dominus sanguine suo redemit nos neque panis quem frangimus communicatio corporis eius est Sanguis enim non est nisi a venis carnibus a reliqua que est secundum hominem substantia that is to say By this meanes neither did our
fourme as yovv haue sene me doe it it ferueth nothing for youre purpose For who seeth not that these wordes of Christ enforce no more a necessitie to haue this sacrament ministred to company then his other wordes to his apostles and disciples at other times spoken in the plurall numbre of preaching to all the worlde of baptizing of loosing and binding of sinnes doe implie a necessitie to haue a company of priestes together at these daies to execute either the one function or the other If the prieste alone being thereto disposed maie not receiue the sacrament because Christ deliuered it to many why saie yow not also that the same maie not minister the sacrament of baptisme alone because Christ gaue that auctoritie to many together or preacheâ— or absolue all which powers he gaue to no one alone Yea how dareth one of you alone minister youre coÌ„munion seing the wordes by the which youre warrant if you haue at all any taketh his strength ar vttered in the plurall nombre for Christ saide not hoc fac doe thow this but hoc facite doe ye this Must there be now M. Iuell if not twelue yet at the least in euery parisshe two ministers to stand at the coÌ„munion table to minister the communioÌ„ together Truly I account him not wise that seeth not to what shiftes yow arre driuen that graspe after such sclendre holde of these wordes of Christ Take ye eate ye Of youre seconde obiectioÌ„ followe many absurdities For if Christe had ment as yow saie the wordes Doe this importe that is that they should practise that which they sawe him doe in such fourme in such ordre as they sawe him doe it then beside the nombre of communicantes that yow demaunde I can not see how yow can discharge youre selfe in ministring it to a lesse nombre or greater either then the same that Christe him selfe first obserued For if you doe then where is hoc facite doe this that yow crie out apoÌ„ so much how doe yow it then in the same manner and after the same sorte that he did it If yow saie as in deede the truthe is that the presence of that companie at Christes last supper was no parte of his action but that the same consisted in taking breade in blessing in breaking in offering it to god the father as the sacrifice of the churche as witnesseth the blessed and holie martir S. Ciprian and that the distribution thereof to other was no more of the substance of that action then as there was company râ—ady and disposed to be partakers thereof at that time The which as when like occasion is we maie in no wise omitte to doe so if no such offre it selfe we maie not suffer that the first vse of this sacrament which was as S. Austen and Leo saie to be a sacrifice to succede in the place of the sacrifices of the olde lawe should hang all together apon the second vse thereof which is to be meate and driÌ„ke to the faithefull If I saie yow saie thus then saie you truly and speake against vs nothing But if yow will nedes sticke to your tackelings and still crie oute that we must in all pointes doe euen as Christ did and although yow can giue no reason why you should in giuing to fewer or to mo then he did not be saide to doe otherwise then he did if the wordes Doe ye this yow will still mainteine to be to be vnderstande not in offering that sacrifice as Christe did and S. Cyprian vnderstandeth them but in obseruing the time the place the sexe the nombre the qualities of the parsons with such like how can yowe then I saie excuse youre selues that yow haue not swarued and yeat doe from Christes example and done otherwise then he did that ministre that in the morning which he gaue in the euening and to men fasting which he gaue to them iÌ„mediately after supper How haue yow obserued the place in deliuering it in the churche which Christe did in a prophane house how the sexe that for onely men giue it also to women how the nombre as I saide before that for iuste twelue sticke not at one time if so many there be that desire it to giue it to twelue hundred or to bare two if there be no mo that will or to as many aboue or as fewe vndre as yow list how the qualities of the parsones when yow giue that to all laie men which Christ did to onely priestes when yow put from this table notorioùse sinners whereas Christ repelled not the traitor Iudas Is this hoc facite Is this to doe all thinges in such forme and sorte as Christ did whereas in some thinges yow doe more in some thinges lesse in other some cleane contrary to that which he did Thus while I doubte not yowe see that for the auoiding of a noÌ„bre of absuroities which otherwise your selues shall in your procedinges necessarily fall in to yow must of force coÌ„fesse that time place nombre sexe with the rest ar in the ministration of this blessed sacrament no parte of the substance but onely mere accidentes and may be presente or absent vsed or left of as to the churche shall seme best to take ordre as witnesseth S. Austen yow must also in like maÌ„ner graunte with vs that Christe in the institution of this sacrament or elles where neuer made mention of any nombre to communicate together nor euer forbad his action to be practised without company and last of all that these wordes Hoc facite doe ye this include not the vsing of euery circumstaÌ„ce which Christe vsed but onely giue auctoritie as I proued before by S. Cyprian to offer this sacrifice which is Christe as he him self first did So that now to returne to your argument In the primitiue churche it vvas so Erga it must now also be so we maye be bolde to tell yow once againe that although the first parte of your argument the antecedent wer moste true yet the consequent deduced therefro is moste faulse and vntrue Forasmuch as the matter whereof we entreate being indifferent maye by the churche at all times be changed and altered especially when newe occasions shall vary the olde circumstances Which as it hath bene proued to yow to haue bene doen by the churche in the apostles decrees and ordinances so arre we able also to showe that the apostles haue chaunged Christes owne coÌ„maundement and that the church hath altered that and restored the first againe Did not Christ commaunde his apostles that in baptesme they should vse the name of the father the sonne and the holie ghost Changed not the apostles this commaundement when they baptised in the name of Iesus The primitiue churche forbad the sacrament of baptesme to be ministred at anie other time then at Easter and witsontide excepte in case of necessitie where the infant were like to perishe witheout it yeat nowe the
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
1. Reg. 15. 1. Reg. 15. 16 Numer Cap. 25. 3. Regum cap. 1. Ecclesiastici cap. 48. 4. Reg. Cap. 9. Cap. 22. 4. Reg. Cap. 22. Exod. 3. 12. Psalm 109. 1. cap. 2. That kinges should be subiect to priestes no absurditie at all Lucae 10. Lib. 4. histor suae Iosepus lib. antiq 11. cap. 16. Origin contra Celsum lib. 5. AlexaÌ„ders reuerence tovvards the high priest Examples brought by the protestants A similitude Libro 3. de vita Constantini CoÌ„stantinê° vvould not fit in the councel vvith the bisshops before he had asked leaue of them so to doe Lib. 1. Capâ— te 8 Hist. ecclestrip lib. 2â— Cap. 5. The church gouerned before Constantinus time either by priestes or by infidelles or by none Histor. eccles trip libro 9. cap. 18. Concilium Aquileien se. Lib. 5. â—pist 32. Actio 3. Act. 3. Euagâ—ius Lib. 2. cap. 4. Constantinus The difference be tvvene the bisshops subscribing in the Councel and the Emperours Ex relatioÌ„ Sinod Calcedon ad B. papam Leon. Hovv the Emperours gouernemeÌ„t in the councel is to be vnderstand Concilio Constantinopolit 3. Act. 18. Note the difference betvvene the bisshops and the Emperour Subscriptions in the old councels Act. 15. Concil 2 Aurasiâ—anum Hovv the laie men subscribed in the councel Aurasican The protestaÌ„ts example taken out of the councel Aurasican maketh ageinst them Iustiniâ—â— The aduersaries obiection turned against him self Bishoppes and priestes forbidden to marie by Iustinians Constitution Chastitie vovved in IustiniaÌ„s time Hovv Iustinian made lavves in matters of the churche The first fovver general councelles defined the popes superioritie not Phocas as the protestaÌ„ts maliciouly affirme a Constit. 131. Epistola inter claras C. de sum tri fid cathol The. pope confessed by Iustinian the emperour to be the head of all churches Ro. 13. 1. Cap. 2. Hobr. 13. That S. Petre vvas B. of Rome Lib. 1. hist. apostol Lib. 7. cap. 6. Ado. Lib. de praescript aduers haer Tertulliâ—Ì„s rule to knovve an heretike Lib. 1. Epistol 3. In Catalogo Epist. 42. Lib. 2. contra Doâ—atistas Sermoâ— 124. de teÌ„pore Sermon 1. 3. Homil. in Math. 55. Cap. 16. Homil in Math. 59. Lib. 2. de Sacerdot Au inuincible argument that by ChrisostoÌ„ the charge of the vvhole churche vvas coÌ„mitted to the BB. of Ro. Peters successors Augustin Leo. Chrisost. Lib. 4. Inst cap. 6. Sectione 8. Lib. 2. de Sacerdotio Hiâ—ron â–ª ad Euagrium Secundo commonito rio The B. of Rome heade of all the vvorlde Ex Epist. Paschâ—sini alioruÌ„ collegarum de damâ— natione Dioscoâ—â— Epist. inter claras â—desum triuit fid Cath. Athanasius The pope called the B. of the vniuersall churche of Christ. The first councell of Nice alleaged by Athanasius for the Popes auctoritie In praefat in 4. euaÌ„g Chief prieste 1. Tim. 3. Ruler of the churche Ad Bonifac contraduas epist. Pelagian lib. 1. cap. 1 Placed aboue all Bishoppâ—s Lib. 2. de Baptismat Cap. 1. Epist. commentar in Pauli epist. prâ—â—fix The churche of Rome ruleth all the vvorlde Lib. 3. Cap. 3. De vocat gentium lib. 2. cap. 6. Epist. 162. A reason to proue the pope head of the churche Chief bisshoppe of all bishoppes In confessione sua In aedicto Epist. ad Innoâ—â—â— tium 〈◊〉 5. Nicephâ— lib. 11 cap. 17. The tenor of the excoÌ„munication pronounced by Innocentiê° the pope ageinst Arcadius the Emperour This vvas aboue a thousand yeares agoe To. 1. 〈◊〉 42. Tom. 2. Epist. 41. Erasmus iudgemeÌ„t against the Protestants Examples of the primitiue churche to proue the B. of Rome his supremacy Tripart hist. lib. 4 cap. 6. The odorit lib. 2. cap. 4. Triparti histor lib 4. cap. 9. Epist. ad Felicem Eusebius lib. 5. cap. 24. He liued in the yeare of our lorde 193. ConciliuÌ„ Constan. about the yeare of our lorde 369. ca. 5. Concil EphesinuÌ„ in the yeare of our lorde 433. CounciliuÌ„ CalcedoÌ„ The yeare 453. Act. 8. Sessione 1. Act. 16. The CoÌ„clusion of the CouÌ„cel of Calcedon tovvching the Popes superioritie Concilium Carthag MileuitanuÌ„ Apud August epist. 90. August epistlaÌ„ 92. August epist. 9â— Not man but god hath refer ued to the pope the determi nation of all doubtes August epist. 93. The yeare or our lord 470 Epist. 106 Epist. 95 Epiphâ— heresi 68. Athan. â—apolog 2. Histor. trip lib. 4. cap. 34. Socrates Lib. 2. cap. 15. Epist. 85. 83. 89. Lib. 2. Epist. 4. lib. epist. 1. epist. 75. S. Gregories place brought by the ProtestaÌ„ts ageinst the Popes supremacy examined The vvord vniuersall B. not taken vvith S. Gregorie to signifie the head of the churche Lib. 4. cap. 76. S. Gregorie expouÌ„ded to make nothiÌ„g for the protestaÌ„ts by his ovvne vvordes In vvhat sence it is true that no B. of Rome vvould euer be called vniuersall bisshop lib. epist. 4. Epist. 4. In the. 2. ansvvere to D. Coles 2. letttres The antiquitie of holie vvater Lib. 10. de ciuitatâ— dei cap. 6. Lib. de prescript ad â—ersus haer Lib. 4. de SacrameÌ„t Cap. 5. Super illud Lucae Hoc est corpus TertulliaÌ„ in the yeare of our lord 200 Lib. de Resur carnis Ciprian â–ª The yeare 349. Sermon de 〈◊〉 dâ—Ì„i TransubstantiatioÌ„ Athâ—nas the yeare 379. Lib. de passione imagiâ—is Christi Cap. vlâ— Homil. 5. de Paschâ—â— Transubstantiatio To alleage the oÌ„nipotency of god vvhat had it neded if there had bene no other chaunge in the bread and vvine theÌ„ the Protestants saie there is Ambrosius The yeare of our lorde 380 Lib. 4. de Sacrament cap. 4. Note that of breade the fleshe of Christ is made De ijs qui init myster cap. 9 In responad quaest 172. A Protestants faithe Lib. 1. 〈◊〉 15. Esaiae 40 Rom. 11. De Sacrâ—mentis Lib. 6. Cap. 1. Christâ—s true fleshe in the Sacrament 〈◊〉 6. VVhie in the Sacrament the accidents be not changed Lib. 4. de Sacraâ— Cap. 5. De his qui initiantur mystâ— râ—js Cap. vlâ—i The bodie consecrate by the priest the same that vvas borne of the virgin Lib. 6. de Sacram Cap. 1. Christes true flesh in the Sacrament euen as Christ vvas the true sonne of his father It had bene in vaine to haue brought examples of thingest urned in substance to proue the same in the sacrament if there had bene no such chaÌ„ge there Augustinan 400. in psal 98 A sinne not to vvorship Christes bodie in the Sacrament Adoratio Homiâ— 24 in 1. Cor. 10. Christe to be vvorshipped on the altar Ibidem Hovv Chrâ—steâ— bâ—die is vvorshipped in the SacrameÌ„t Psalm 33. Chrisostomus Ad populuÌ„ Antiochen homil 2. Christes cloke his fleshe Epist. 1. ad InnoceÌ„tium papam Nicephor lib. 13. cap. 19. Tertullian Oyprianus Athanas. Eusebiusâ— Ambrosi Really Ioan. 6. He liued Anno dnÌ„i 371. Naturally Concilium EphesinuÌ„ â— Anno domini 433. 1. Cor. 11. Lib. 5. Contrahaereses Valeâ— tini aliorum Substantially Vbi supra An absurditie in Irenaeus time to graunt that in â—he