A04458:178
An apology, or answer in defence of the Church of England concerning the state…An apologie, or aunswer in defence of the Church of England concerninge the state…
An apology, or answer in defence of the Church of England concerning the state of religion used in the same. Newly set forth in Latin, and now translated into English.An apologie, or aunswer in defence of the Church of England concerninge the state of religion vsed in the same. Newly set forth in Latin, and nowe translated into Englishe.
Londini: printed by Reginald Wolf, 1562
The Apology of the Church of England.The Apologie of the Churche of Englande.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And in case that Ferdinando peradventure be of such modesty, by reason he is not sufficiently instructed of the Popes sleights, that he can bear this injury: yet the Pope himself for his holiness sake should not offer him injury, & challenge unto himself the right of an other man.
And in case that Ferdinando paraduenture be of such modesty, by reason he is not sufficiently instructed of ye Popes sleightes, that he can bere this iniurye: yet the Pope himselfe for his holines sake should not offer him iniury, & chalēg vnto himself the right of an other mā.
But some man will say: true it is that in those days the Emperor called the councils, because the Bishop of Rome was not yet come to this greatness: yet neither at that time did he sit together in council with the Bishops, nor intermeddle his authority with any part of their consultation. Yes truly the Emperor Constantine,1 as Theodoret saith, did not only sit amongest them in the council of Nice, but also admonished the Bishops how they ought to try their controversy out of the books of the Prophets and of the Apostles. In disputation, saith he, of matters of divinity, we ⟨p. 59⟩have the doctrine of the holy Ghost set before us, to the intent we should follow it. For the books of the Evangelists, of the Apostles, and of the Prophets, doth sufficiently declare unto us what we ought to think of gods will.2 Theodosius the Emperor, as Socrates saith, did not only sit amongest the Bishops, but also was chief judge of the controversy, and did both tear the writings of the Heretics, and also allowed the judgement of the Catholics.
But some man will say: true it is that in those daies the Emperour called the councels, bicause the Bysshop of Rome was not yet come to this greatnes: yet neither at that time did he sit together in councell with the Bysshops, nor entermeddle his authoritie wyth anye parte of their consultation. Yes truely the Emperour Constantine,