THE
EXPOSITION
OF
certain
partes
of
Scripture
,
according
to
the
mindes
of
the
chieffe
Doctors
,
that
in
our
time
were
in
reformed
chirches
,
&
also
of
some
old
doctors
,
wherin
thow
shalt
se
the
trew
doctrine
of
indifferent
things
,
of
garments
,
and
of
th'
auctoritie
that
Princes
,
&
Prelates
haue
to
set
owt
rites
and
ceremonies
.
Saincte
Ambrose
Byshop
of
Millane
vppon
the
vij
.
of
the
former
Epistell
of
Sainct
Paul
to
the
Corinthians
.
YEar
bought
with
a
priced
,
be
ye
not
made
the
bondmen
of
men
.
It
is
trewe
because
we
ar
bought
with
so
deare
a
price
,
that
we
could
not
haue
ben
bought
againe
,
of
any
but
only
of
Christ
who
is
ritche
in
all
thinges
:
Therfore
he
that
is
bought
with
a
price
,
ought
more
to
serue
or
to
do
his
dewtie
in
th'
office
of
a
bondman
,
that
he
may
after
a
manner
,
make
recompence
to
his
byer
.
But
such
ar
bondmen
of
men
,
that
subdue
them selues
or
obey
mens
superstitions
.
THEOPHILAGTVS
Archebyshop
of
Bulgaria
,
vppon
the
vij
.
chapiter
of
the
former
Epistel
of
Sainct
Paul
to
the
Corinthians
,
and
vppon
thesame
wordes
.
TH'
apostel
reasoneth
not
these
matters
only
to
slaues
or
bondmen
,
but
he
speaketh
them
,
to
those
that
ar
free
:
they
do
not
any
thing
for
mans
sake
,
or
pleasure
,
and
that
they
do
not
execute
,
or
fulfill
those
commaundementes
of
men
,
whiche
ar
naught
for
that
were
to
serue
men
,
euen
by
such
,
as
ar
raunsomed
for
a
price
.
And
a
littel
after
,
he
hauing
spoken
of
this
wordly
and
spiritual
bondage
,
writeth
thus
.
Therfore
,
the
Apostle
hath
prouided
very
well
in
bothe
cases
,
(
to
wete
)
first
,
least
vnder
the
pretence
of
God
his
seruice
,
seruantes
shold
depart
from
there
masters
,
in
whose
power
there
bodies
ar.
Secondly
,
ERASMVS
ROTERODAMVS
,
in
his
boke
of
annotations
,
vppon
the
fift
chapiter
of
the
former
Epistel
,
of
sainct
Peter
.
NEque
ceu
Deminium
exercentes
aduersus
Cleros
,
&c.
Neither
shall
ye
be
as
exercisers
of
Lordsship
against
the
people
,
or
parishes
.
For
he
vnderstandeth
by
this
worde
Cleros
,
not
Dyacons
,
or
Elders
,
but
the
flock
which
fell
to
euery
man
by
chaunce
,
least
any
man
shold
iudge
,
that
Byshops
were
forbidden
,
to
exercise
any
Lordship
ouer
clerkes
,
but
that
hit
was
graunted
them
,
to
be
Lordes
ouer
others
And
here
he
calleth
Elders
Bishops
,
for
as
yet
,
there
was
not
,
so
huge
a
nombre
of
priestes
,
but
as
many
Elders
as
there
were
,
so
many
byshops
there
were
.
This
commaundemet
of
the
Prince
of
the
Apostells
,
shold
haue
ben
written
in
golden
letters
,
and
set
vp
in
all
palaces
of
the
Byshops
:
Feade
(
saith
he
)
the
flock
,
oppresse
hit
not
pill
hit
not
,
and
do
this
not
vnwillingly
,
but
of
a
sincere
desier
,
and
mind
,
as
fathers
,
neither
for
silthie
lucres
sake
:
as
though
he
had
seen
before
,
that
there
vppon
shold
rise
a
plage
,
or
pestilence
to
the
chirch
.
To
conclude
,
not
plaing
Lordes
after
the
manner
of
Kinges
,
but
fede
with
example
,
and
ouercome
with
goode
deades
.
Now
a
daies
,
the
common
sort
of
Byshops
,
heareth
nothing
of
there
learned
flatterers
,
but
Lordships
,
Dominions
,
Swordes
,
Kayes
,
and
Powers
:
Whervppon
riseth
in
somme
of
them
,
Also
,
in
thesame
work
,
vppon
xi
.
chapiter
of
Sainct
Mathewes
Gospel
.
SVrely
,
Sainct
Peter
in
th
actes
of
th'
apostelles
,
doth
openly
call
the
lawe
of
Moses
(
which
was
laied
,
for
a
time
,
vppon
the
rebellious
people
of
the
Iewes
)
an
hard
and
a
heauy
burthen
,
which
neither
we
not
oure
fathers
,
were
liable
to
beare
,
neyther
can
any
man
doubt
,
but
that
it
is
trueth
which
the
trueth
hath
pronounced
.
The
yooke
of
Christ
is
,
in
very
dede
pleasaunt
,
and
his
burthen
is
light
,
so
that
no
mens
traditions
be
laied
vpon
mens
sholders
,
beside
,
or
more
then
that
thinge
,
which
he
hath
alredy
appoincted
:
and
he
hath
commaunded
nothing
els
,
but
that
one
shold
loue
another
,
and
there
is
nothing
so
bitter
;
but
that
Charitie
will
seasone
,
&
make
hit
swete
.
Whatsoeuer
is
according
to
Nature
,
it
may
easely
be
born
,
but
there
is
nothing
,
that
agreeth
more
with
Mannes
Nature
,
then
Christes
Philosophie
,
which
goeth
abowt
to
do
no
other
thing
,
almost
then
to
restore
oure
Nature
,
(
that
is
fallen
)
to
her
innocencie
,
and
sinceritie
,
againe
.
But
euen
as
the
ordinances
of
men
,
did
make
heauie
the
lawe
,
being
by
hit
self
,
greuous
enough
for
the
Iewes
:
Euen
so
must
we
diligently
take
hede
,
that
the
additions
,
ordinaunces
,
and
doctrines
of
men
,
make
not
the
lawe
of
Christ
(
which
of
hit
self
,
is
pleasaunt
and
light
)
heauy
and
hard
to
beare
.
Which
ordinaunces
so
at
the
first
crept
in
,
as
though
they
were
small
,
and
ought
not
to
be
cared
for
,
or
regarded
,
or
els
,
they
being
commended
with
the
shewe
of
Godlines
be
gladly
receaued
of
them
,
that
ar
more
simple
,
than
foresighted
.
Those
that
ar
once
receaued
by
pecemele
,
do
growe
and
en
crease
,
vnto
a
huge
quantitie
,
&
do
presse
downe
&
ouerthrowe
men
,
whither
they
wil
or
no
,
either
by
the
help
of
custome
(
whose
violence
is
a
certaine
tyrannie
)
or
els
,
the
aucthoritie
of
Princes
,
which
hold
stistly
,
hit
that
is
rashely
receaued
,
abusing
hit
for
there
profit
and
gaines
.
And
a
little
after
.
There
ar
some
that
knitt
together
,
either
a
cold
sillogisme
of
a
pece
of
scripture
,
which
they
do
not
vnderstand
,
or
els
make
an
article
of
faith
,
of
a
mannes
ordinaunce
,
and
of
such
men
ar
we
iudged
,
to
be
Christians
,
or
no
Christians
,
which
appertaine
nothing
attall
to
Christian
Religion
.
And
a
littel
after
.
¶
Also
,
againe
in
thesame
work
vpon
the
xxiij
.
of
Matth.
SOme
wrest
this
place
so
farre
,
as
,
Simon
magus
and
Carphas
.
Martine
Buter
vppon
the
first
chapiter
of
S.
Paulo
to
the
Ephes.
AMongest
the
mebers
of
this
chirch
,
their
is
none
in
all
the
earth
that
is
the
hedde
therof
:
But
the
chirch
,
hathe
Christ
hedd
therof
,
in
heauen
.
The
princes
in
dede
,
&
the
Magistrates
of
all
places
may
be
called
heddes
,
but
not
in
the
ecclesiasticall
body
,
but
in
the
politick
bodie
,
and
in
the
politique
gouernement
.
And
a
littel
aster
he
saieth
.
Christ
by
him self
,
is
gouernor
of
the
chirch
,
yet
notwithstanding
he
vseth
the
seruice
of
Angells
,
and
of
men
,
and
yet
for
all
that
he
is
alwaies
present
with
his
chirch
.
And
a
little
aster
.
Seing
that
the
chirch
,
hath
Christ
her
hedde
,
he
surely
as
a
good
shepeherd
,
with
his
word
gathereth
together
his
shepe
that
go
astray
,
and
he
cometh
to
open
his
father
to
his
shepe
,
and
to
drawe
all
thing
to
him
,
to
open
there
mindes
,
that
they
by
trew
faithe
may
vnderstand
the
gospell
,
by
the
which
faith
he
iustifieth
them
.
This
faith
is
mighty
in
working
thorough
Charitie
,
which
Charitie
seketh
not
her
owne
,
wherfore
there
is
a
wonderfull
vnitie
,
and
joyning
together
of
the
members
,
as
hit
was
saied
in
the
primatiue
Chirch
,
They
had
one
sowle
and
one
hert
in
the
Lord
.
Furthermore
,
for
as
much
as
Christ
is
the
Ruler
,
and
gouerneth
hit
in
all
thinges
,
and
Paul
beareth
witnes
hereafter
in
the
fiueth
chapiter
,
moniseth
wemen
that
they
shold
be
subiect
,
or
obedient
vnto
there
husbandes
,
as
the
chirch
is
vnto
Christ
.
He
purgeth
hit
,
or
maketh
hit
cleane
with
his
bloode
,
although
he
vse
in
hit
,
diuers
ministeries
or
seruices
,
yet
is
he
the
chieff
gouernor
,
the
first
,
and
the
most
strong
and
mighty
.
¶
And
a
little
after
.
Wherin
standeth
or
consisteth
the
vnitie
of
the
chirch
?
Not
in
garmentes
,
¶
Vpon
thesame
chapiter
he
writeth
thus
.
To
the
bylding
of
godlines
,
selues
Tyrauntes
,
in
exacting
or
requiring
of
mens
consciences
,
that
which
Christ
neuer
commaunded
.
Thesame
BVCER
in
his
commentaries
on
Matth
,
vpon
these
wordes
.
AN
offence
is
,
what
so
euer
we
say
or
do
by
any
meanes
which
riseth
not
of
sound
or
perfect
faith
,
and
is
not
ordered
of
sincere
and
trew
loue
,
promoting
Godes
glory
,
and
oure
neighbours
Saluation
.
After
that
this
Doctor
hath
spoken
,
of
offences
generally
,
and
shewed
them
not
to
beseme
Christians
,
and
hath
also
perticulerly
amplified
the
matter
,
in
deedes
of
them selues
not
euel
,
but
done
contrary
to
Charity
,
with
abuse
of
Christian
liberty
as
.
Rom.
14.1
.
Cor.
8.
This
note
first
geuen
,
that
sainct
Paul
often
with
somme
force
,
repeateth
this
name
,
A
brother
:
He
concludeth
that
this
is
the
Scope
and
drifte
of
all
.
So
to
order
and
do
all
thinges
,
that
they
may
make
to
the
edifieng
of
oure
Brethren
,
so
shall
hit
fall
oute
that
sommetime
liberty
is
to
be
vsed
some
time
not
:
for
when
as
wordes
ar
to
be
confirmed
with
deedes
,
then
must
(
saieth
he
)
the
liberty
that
is
preched
nedes
be
confirmed
with
examples
.
This
he
setteth
owt
with
th'
examples
of
Peter
.
&c.
at
Antioch
.
Galat.
2.
Commending
his
vsing
of
Christian
liberty
in
meates
,
and
discommending
his
dissimulation
:
and
also
of
Paul
in
not
circunciciding
of
Titus
.
Galat.
2.
Wherin
he
noteth
thus
.
1
First
,
if
in
this
slippery
place
Peter
caught
a
fall
,
who
is
hit
,
that
ought
not
to
be
careful
herin
,
and
to
take
heed
.
2
Secondly
,
in
reprouing
of
Peters
dissimulacion
he
saieth
.
To
conclude
,
for
that
we
must
alwaies
prease
,
to
perfection
and
fulnes
of
faith
,
greater
respect
was
surely
to
be
had
to
the
gentiles
,
which
had
alredy
receued
Christ
[
*
](A00498-e10720-b)
*
Plano
plainly
,
then
to
them
which
did
lewdly
stick
yet
,
to
the
[
*
](A00498-e10730-b)
*
Elementio
Mundi
.
ceremonies
of
the
world
:
who
in
conclusion
,
by
long
bearing
with
,
might
be
the
more
confirmed
in
there
error
.
3
Thirdly
,
we
must
further
consider
,
whether
they
be
trew
or
false
brethern
,
which
go
aboute
to
infring
or
weaken
Christian
liberty
,
for
we
must
regard
only
the
trewe
brethern
,
to
beare
with
them
herin
.
These
thinges
,
premised
after
this
manner
,
he
applieth
the
whole
doctrine
of
offences
,
by
the
example
,
of
outeward
thinges
,
and
ceremonies
,
to
oure
time
and
state
of
Religion
,
in
these
wordes
.
As
in
oure
time
,
if
a
man
would
still
dissimule
,
or
hide
the
liberty
,
of
owteward
thinges
,
which
the
visured
chirch
men
,
by
subteltie
and
tyrannie
,
haue
taken
from
christian
people
,
for
th'
obstinate
enemies
of
the
gospell
sake
,
who
do
abhorre
and
blaspheme
all
that
doth
come
from
vs
:
seing
they
abhorre
and
blaspheme
Christ
,
and
the
gospell
hit
self
,
hit
shold
not
only
,
not
admēd
those
,
but
rather
shold
more
confirme
them
in
euel
,
and
very
much
offend
such
,
which
haue
receaued
Christ
,
whilest
the
Minister
preacheth
vnto
them
,
trueth
vtterly
voyed
of
examples
.
For
they
ar
many
,
which
hardly
can
be
perswaded
,
that
we
haue
all
thinges
in
Christ
whilest
mens
Inuentions
,
are
had
in
such
price
and
estimacion
.
Owte
of
question
greate
fault
is
here
in
,
nowe
a
dayes
committed
,
and
that
not
of
the
rude
and
common
sort
of
people
:
But
of
the
hed
protestantes
and
chief
gospellers
.
I
confesse
in
deede
,
that
all
though
all
the
ordinaunces
against
the
liberty
of
owtward
thinges
were
of
Antechriste
his
bringing
in
(
as
is
difference
of
personnes
,
meates
,
daies
,
places
,
and
infinite
such
other
thinges
)
yet
for
that
the
common
people
were
born
in
hand
,
that
they
all
,
were
commaundementes
of
the
Chirch
guided
by
gods
spirite
,
and
so
generally
receaued
of
men
,
as
thinges
,
proceding
from
Gods
will
and
apoinctment
:
that
therefore
we
shold
vse
the
liberty
(
purchased
vnto
vs
by
Christ
)
circumspectly
,
and
warely
,
euen
now
a
dayes
,
and
with
Paul
many
tymes
,
circumcide
Tymothe
,
(
that
is
to
say
)
for
oure
partes
vse
well
some
ceremonies
,
which
other
men
abuse
,
so
as
hit
were
seking
occasion
,
to
preach
Christ
sincerely
and
purely
:
Although
in
deede
these
deuises
of
Men
,
can
by
no
meanes
be
compared
to
Circumcision
,
and
such
like
orders
of
God
.
But
what
is
the
common
practise
?
Many
fearing
forsoth
the
offence
of
the
crosse
,
and
in
vaine
going
abowte
,
to
please
both
men
and
God
,
after
long
preaching
of
the
word
,
when
wordes
and
talke
,
requier
nowe
example
and
deedes
,
(
pretending
other
mens
infirmities
,
when
in
deede
they
ar
therin
let
with
there
own
wekenes
)
both
them selues
becam
yet
slaues
,
to
mennes
tradiditions
,
and
cause
other
men
also
to
be
the
like
.
Oh
saye
they
,
nothing
is
to
be
tempted
rashely
,
these
thinges
haue
continued
many
yeares
they
cannot
be
put
away
sodenly
,
regard
must
be
had
to
the
weake
,
with
hastie
spede
we
shold
not
plant
the
gospell
,
but
ouerthrow
hit
.
I
wold
wish
these
men
first
considered
,
The
kingdome
of
heauen
suffereth
violence
,
and
the
violent
catch
hit
vnto
them
.
Then
that
these
thinges
,
are
not
hasted
rashly
,
but
them
,
when
they
ar
chaunged
,
Christ
not
yet
being
once
commended
and
withowt
faithe
:
and
not
when
Christ
is
alredy
preached
,
and
the
nett
of
the
gospell
so
long
cast
forth
,
that
hit
hath
in
a
manner
taken
,
as
much
as
may
be
taken
in
that
circuit
,
or
compasse
of
sea
,
and
now
there
remaineth
nothing
els
but
to
confirme
,
and
bring
creditt
to
wordes
,
by
example
in
doinges
.
Surely
the
case
thus
standing
,
workes
also
wherin
men
haue
put
there
confidences
,
more
then
in
Christ
,
are
to
be
forsaken
,
and
men
must
remembre
that
there
can
be
no
fellowship
,
had
betwene
Christ
and
Antechrist
.
Againe
,
hit
is
a
thing
very
absurd
and
folish
,
that
because
,
that
falshod
hath
by
littell
and
littel
,
and
of
longe
time
crept
in
,
and
growen
,
therefore
to
go
aboute
to
prescribe
longe
time
also
to
receaue
the
trueth
in
Christ
,
otherwise
shold
Christ
,
no
more
be
estemed
of
vs
,
then
Antechrist
.
Certainly
if
we
shall
not
receaue
Christ
,
so
sone
as
we
knowe
him
:
we
shall
neuer
enioy
him
.
Moses
,
Samwel
.
Elias
,
Ezechias
,
Iosias
,
delt
not
after
this
sort
:
But
assone
as
they
had
restored
,
the
knowledge
of
the
lawe
to
the
people
,
by
and
by
they
abolished
and
attonce
all
abhominations
,
and
restored
the
ceremonies
of
God
.
Wherfore
it
is
nothing
worth
,
that
they
saie
,
who
allawaies
bragge
,
that
there
ar
greater
thinges
to
be
vrged
,
then
reformation
or
admendment
of
ceremonies
,
so
become
Patrones
to
Antechristes
relictes
.
As
for
ceremonies
,
they
ar
cognisances
or
testimonies
of
oure
Religion
,
and
therefore
we
also
begin
oure
Religion
with
the
ceremonie
of
Baptisme
:
and
if
any
be
to
be
receaued
againe
,
by
meanes
of
his
repentaunce
,
after
that
he
is
excommunicated
for
his
wickednes
,
he
is
straight
reconciled
to
the
chirch
,
by
the
sacrament
of
the
supper
:
Wherefore
they
must
nedes
be
weake
in
the
faith
of
Christ
,
which
differre
the
remouing
of
Antechristes
ceremonies
,
and
newnes
of
lyf
will
surely
,
verie
lately
appere
in
them
,
if
euer
hit
appere
at
all
And
in
dede
we
se
at
this
day
cold
and
slack
proceding
in
christian
Religion
,
and
profession
,
in
those
places
where
Antechristes
ceremonies
be
born
withall
,
and
all
thinges
much
more
liuely
,
and
effectuall
,
where
they
be
abolished
and
done
away
.
For
if
thei
stay
at
any
time
,
this
onely
is
the
cause
,
that
the
word
of
God
,
either
is
not
thouroughly
credited
,
or
not
estemed
accordinglie
.
For
howe
so
euer
,
those
that
suppose
them selues
to
be
strong
in
faith
,
vse
not
these
thinges
:
where
I
praye
yowe
,
is
there
zeale
,
for
Christes
glorie
,
or
there
brethern
,
wheras
they
still
vse
them
,
so
no
doubt
they
do
hit
of
weakenes
of
faith
.
Certainly
as
there
is
no
agrement
at
all
betwene
Christ
and
Belial
,
so
sincere
and
vnfained
Christians
,
can
by
no
meanes
abide
any
of
Antechristes
trumpery
.
Although
with
this
there
zeale
,
they
endeauor
them selues
to
purge
,
the
chirch
here
,
as
the
glory
of
Christ
may
therby
chiefly
be
auanced
,
yet
to
the
weaker
sort
they
will
haue
such
respect
,
as
to
do
nothing
rashely
or
owt
of
seasone
,
but
will
teache
the
weak
with
gentelnes
,
to
wax
stronger
in
knowledge
.
Yet
will
they
do
there
endeauour
,
with
examples
to
bring
them
forward
,
not
regarding
the
blindnes
of
a
few
,
who
ar
to
much
addicted
to
Antechristes
ceremonies
,
and
perhaps
no
trew
and
vnfained
brethern
.
Offending
there
,
whilest
verie
many
other
weake
ones
,
continually
thinck
thus
with
them selues
.
If
these
thinges
were
so
euel
,
they
shold
surely
be
abolished
:
if
either
they
were
so
good
al
men
(
especially
that
reckon
them selues
Christians
)
wold
in
dede
receaue
and
embrace
them
.
These
men
surely
,
if
they
be
elect
,
shall
at
the
lenght
be
confirmed
,
all
though
all
the
world
offend
them
,
and
no
man
edifie
them
.
But
woe
in
the
meane
time
,
vnto
them
,
by
whome
they
ar
offended
.
Wherfore
as
sone
as
trew
godlines
,
hath
ben
preached
and
professed
of
manny
,
Antechristes
ceremonies
,
and
rites
must
by
and
by
be
abrogated
,
neither
must
delay
be
made
,
till
godlines
be
in
all
poinctes
growen
vp
to
perfection
,
els
shold
,
that
trash
,
neuer
be
abolished
,
and
remoued
.
These
myld
and
toe
,
toe
moderate
and
sober
Christians
,
who
can
beare
all
Antechristian
thinges
,
in
verie
deede
like
vnto
them
at
Corinth
,
who
knowing
that
an
Idoll
was
nothing
,
did
eate
thinges
offered
vnto
Idolles
,
and
boasted
(
as
these
our
men
do
)
in
outward
matters
we
ar
free
:
what
is
that
to
me
that
another
abuseth
these
thinges
naughtely
?
I
will
vse
them
well
.
For
as
those
weakened
the
faith
of
many
,
both
in
that
they
lesse
abhorred
Idolles
,
through
there
example
&
also
in
that
they
for
the
most
part
communicated
with
them
against
there
consciences
,
so
no
doubt
do
these
oure
lukewarme
gospellers
,
nowe
adaies
.
Thus
on
God
his
name
they
prouide
fairly
for
the
weak
ones
,
yea
rather
they
serue
herin
there
owne
bellies
,
in
that
they
studie
to
gratifie
,
either
Christes
ennemies
,
or
els
backsliders
.
For
no
man
other
then
these
,
will
earnestly
contende
for
superstitious
ceremonies
.
This
is
there
modestie
or
bearing
,
where
with
they
ar
so
farre
from
helping
the
gospel
,
or
encreasing
hit
,
that
by
little
,
they
displace
hit
.
Surely
we
haue
to
thanck
these
men
,
that
as
this
day
all
thing
is
gone
backward
,
and
turned
vpside
downe
,
in
many
places
,
where
the
gospell
hath
ben
long
time
preached
:
wheras
no
example
can
be
brought
of
like
alteracion
in
those
places
,
where
Christ
being
earnestly
,
and
purely
preached
,
ceremonies
also
ben
reformed
,
according
to
the
rule
of
his
word
.
For
as
for
those
thinges
,
which
haue
disordredly
,
or
confusely
happened
,
Christ
either
not
at
all
,
or
not
sincerely
preached
,
they
appertaing
nothing
to
vs
.
For
asmuch
therefore
,
as
Christ
so
sore
detesteth
offences
,
and
crieth
,
woe
vnto
the
world
by
meanes
of
offences
,
wo
vnto
the
man
by
whome
offence
commeth
:
we
must
with
all
diligence
take
hede
both
in
these
and
other
thinges
,
that
we
be
offensiue
to
no
man
,
but
especially
to
the
littel
ones
,
those
I
meane
not
,
that
ar
in
in
age
only
such
but
in
faith
and
vnderstanding
also
.
The
perfect
knowledg
of
God
and
Christ
is
lyff
euerlasting
,
whatsoeuer
therefore
may
by
any
meanes
,
either
hindre
or
obscure
hit
,
let
hit
neither
be
spoken
,
ne
yet
don
of
vs
:
but
to
the
vttermost
of
oure
powers
let
vs
remoue
those
things
away
.
Then
let
vs
prouoke
them
,
both
by
exhortations
,
and
examples
,
that
men
will
expresse
those
thinges
in
there
lyff
,
geuing
no
place
herin
,
either
to
oure
oune
affections
,
or
other
mens
seing
that
it
is
better
to
be
drowned
in
the
sea
,
then
to
giue
offence
,
&c.
Peter
Martyr
writing
vpon
the
.13
chapiter
of
Sainct
Paul
to
the
Romaines
,
on
these
wordes
:
let
euerie
sowle
be
subiect
vnto
powers
that
ar
set
in
high
auctoritie
.
IF
,
as
we
haue
concluded
,
they
ar
to
be
reproued
,
that
rendre
euell
for
euel
,
and
it
is
th
office
of
Christian
men
,
to
shew
th
office
of
charitie
vnto
them
that
haue
deserued
euel
of
us
:
they
ar
doubtles
greatly
to
be
reproued
,
which
for
good
deedes
,
restore
euell
deedes
,
and
shewe
not
vnto
men
that
haue
ben
frendly
vnto
them
(
as
the
Magistrates
be
)
honor
and
obedience
.
Because
th
apostel
is
about
to
entreate
diligently
,
and
largly
of
this
matter
,
that
we
may
vnderstand
the
better
what
his
meaning
is
,
we
will
define
,
what
is
a
Magistrate
?
A
Magistrate
is
a
chosen
person
and
that
of
God
that
he
shold
,
defend
the
lawes
,
and
peace
,
and
represse
and
hold
downe
vices
,
and
all
thinges
that
ar
euel
,
with
ponishmentes
,
and
his
sword
.
The
efficient
cause
is
God
.
Th
ende
is
the
keping
of
the
lawes
,
and
of
peaces
,
and
driuyng
away
of
vices
,
and
all
hurtful
thinges
,
and
th
encrease
of
vertues
.
The
formal
cause
is
,
the
ordre
that
he
apoincteth
by
the
prouidence
of
God
in
matters
that
appertaine
vnto
men
,
or
in
wordly
matters
.
The
materiall
cause
,
is
a
man
or
a
person
,
for
who
soeuer
is
chosen
to
be
a
Magistrate
,
he
is
one
chosen
owt
of
Men.
'
The
right
way
,
and
compendious
manner
of
theaching
,
is
almost
general
.
First
it
is
ordained
that
all
men
shal
be
vnder
the
power
of
the
Magistrate
.
And
afterward
that
is
proued
of
the
cause
efficient
,
that
all
such
powers
ar
of
God
.
And
after
hit
is
proued
by
the
contrary
,
that
they
that
despice
the
cheeff
Ruler
,
ar
ennemies
to
God
,
and
that
to
there
harme
.
And
furthermore
the
same
thing
is
proued
by
th
ende
,
or
finall
cause
,
that
the
Ruler
is
made
for
our
greate
profit
&
commoditie
.
¶
And
vppon
the
same
chapiter
in
the
604
page
and
xit
line
,
he
writeth
of
the
same
thieff
Rulers
thus
.
But
these
Ecclesiasticall
Papists
will
say
that
the
kinges
them selues
,
and
the
common
powers
,
haue
giuen
ouer
of
there
owne
righte
,
and
haue
willed
that
clarkes
,
shold
be
exempted
.
But
we
ought
not
to
loke
what
Princes
haue
done
in
these
matters
,
but
what
they
ought
to
haue
done
.
For
it
lieth
not
in
there
power
to
put
downe
the
lawes
of
God
,
wherfore
if
this
godly
commaundemente
of
Paull
,
will
that
euery
sowle
shold
be
subiect
to
the
higher
power
,
in
any
case
men
must
nedes
obey
hit
.
For
those
thinges
that
God
hathe
ordained
,
&
decreed
cannot
be
called
back
againe
by
mans
auctority
.
Howe
be
it
these
wordes
ar
to
be
restrained
,
and
drawen
together
:
that
we
may
vnderstand
,
that
we
ar
subiect
vnto
the
Magistrate
,
no
further
then
belongeth
vnto
his
vocation
and
office
,
but
if
he
wold
go
beyond
those
bondes
,
and
commaund
any
thing
that
is
contrary
to
godlines
or
the
lawe
of
God
,
we
ought
rather
to
obey
God
then
men
.
Also
vppon
the
same
chapiter
,
on
these
wordes
,
Quae
sunt
potestates
a
Deo
ordinatae
sunt
:
Those
powers
that
ar
,
ar
ordained
of
God
,
&c:
he
writeth
thus
.
THe
matter
nowe
will
not
suffer
vs
to
couer
with
silence
,
howe
that
Bonifacius
in
his
extrauagant
,
(
which
beginneth
,
vnam
sanctam
)
abuseth
the
wordes
of
the
Apostel
,
to
confirme
his
Pride
.
For
here
vpon
he
wold
proue
,
that
those
thinges
that
ar
of
God
,
haue
some
orders
amongest
them selues
,
that
there
dignities
may
be
knowen
one
from
another
being
distinct
and
separated
by
certaine
degrees
,
and
that
there
vppon
hit
followeth
that
the
powers
that
ar
of
God
ar
not
all
a
like
,
and
that
is
the
higher
power
which
is
exercised
or
occupied
about
the
worthier
matter
,
and
because
the
Ecclesiastical
power
is
occupied
in
spirituall
matters
,
and
the
ciuil
in
bodely
matters
:
Therfore
hit
followith
saieth
he
,
that
the
Ecclesiasticall
power
is
highest
,
and
ought
not
to
be
subiect
vnto
the
ciuill
Magistrate
,
for
the
Pope
(
saieth
he
)
hath
iurisdiction
ouer
all
Princes
becaus
Christ
did
say
what
soeuer
thow
shalt
bind
on
earthe
shal
be
bound
in
heauen
,
&c.
And
to
make
the
matter
more
plaine
,
he
alledgeth
oute
of
Ieremie
these
wordes
.
Behold
I
haue
ordained
the
aboue
kinges
and
nations
,
that
thow
shouldest
pull
in
peces
,
and
destroye
,
and
that
thow
shouldest
byld
and
plant
.
But
as
these
arguments
ar
full
of
Pride
,
and
swelling
:
So
ar
they
most
ful
of
vanitie
,
for
first
to
begin
withal
.
Paul
doth
not
speak
here
,
of
the
degrees
of
powers
distincted
or
disseuered
amongest
them selues
,
for
he
only
saieth
thus
,
that
all
powers
what
soeuer
they
be
,
ar
ordained
of
God
,
and
I
do
not
denie
but
the
Ecclesiasticall
power
,
or
the
power
that
Ecclesiasticall
persons
haue
,
is
in
spirituall
matters
,
for
hit
is
occupied
in
the
Ministerie
of
the
word
of
God
,
and
therefore
we
graunt
that
,
that
power
,
is
the
gretest
because
the
word
of
God
ought
to
commaund
and
rule
all
men
.
But
this
power
maketh
men
to
bring
to
subiection
all
vnderstanding
,
and
to
bring
downe
or
destroy
the
highnes
of
all
mens
reasons
.
Let
these
excellent
greate
lordes
do
these
thinges
,
let
them
preache
the
word
of
God
,
and
let
them
leaue
there
inuentions
of
men
,
and
then
if
there
be
any
that
will
not
heare
them
,
We
do
not
doubt
,
but
that
they
condemne
them
iustely
,
whether
they
be
Princes
,
Kings
,
Monarches
,
or
Emperors
:
yet
for
all
that
it
shall
not
folowe
,
that
they
ar
not
subiect
,
vnto
the
politicke
power
in
things
pertaining
to
this
bodily
lyffe
,
&
to
possessions
,
and
landes
,
howsen
and
Maners
.
Nay
rather
(
as
concerning
the
Princes
office
)
they
ought
to
be
subiect
to
a
godly
and
Religeous
Magistrate
,
not
because
we
thinck
that
the
word
of
God
or
Sacramentes
,
ought
to
be
subiect
or
subdued
to
man
his
lawes
,
but
that
it
is
th
office
of
a
Magistrate
to
ponish
or
displace
chirch
Ministers
if
they
behaue
them selues
ill
in
there
office
,
or
Iugle
with
the
trueth
,
or
deface
it
,
or
do
falsly
minister
the
Sacramentes
.
Let
them
binde
and
lose
(
that
is
to
say
)
by
the
word
and
preaching
let
them
declare
who
be
bounden
,
and
who
be
losed
:
yet
for
all
this
they
ought
not
to
exempt
them selues
from
the
ciuill
Magistrate
.
For
euen
as
a
king
though
he
excell
in
his
excellent
dignity
,
is
bound
to
obey
the
word
pronounced
by
the
Ministers
of
the
chirch
:
Euen
so
an
ecclesiasticall
man
,
although
he
be
set
in
an
excellent
place
,
and
office
is
not
exempted
,
or
discharged
from
the
obedience
or
subiection
of
the
Magistrate
.
¶
Also
in
the
same
worke
,
pag.
609
on
these
wordes
,
De
minister
est
vltor
ad
Iram
the
writeth
thus
.
Euen
as
he
is
the
officer
of
God
,
vnto
thy
good
and
profite
if
thow
do
well
:
Euenso
is
he
th
officer
of
God
vnto
wrath
,
that
is
to
say
,
to
reuenge
and
ponish
if
that
thow
behaue
thy self
naughtely
:
Neither
ought
he
to
whome
the
sword
is
committed
,
to
be
ignorant
that
he
is
the
keper
not
only
of
the
latter
,
but
also
of
the
former
table
:
wherfore
he
ought
diligently
to
take
heed
that
Religion
be
ministered
out
of
the
word
of
God
.
And
let
him
not
thinck
as
many
Princes
now
adaies
beare
them selues
in
hand
,
that
,
that
charge
appertaineth
nothing
vnto
them
:
for
they
will
in
deede
deale
owte
benifces
and
Byshoprickes
to
whome
soeuer
they
list
,
but
they
care
not
whether
they
,
whome
they
haue
promoted
to
such
dignities
do
there
dewties
or
no.
¶
Also
vpon
these
wordes
of
Paul
to
the
Corinth
in
the
first
Epistell
the
7.
chap.
Nolite
fieri
serui
hominum
.
THere
ar
other
bondages
of
Men
whiche
ought
also
to
be
eschewed
;
that
for
the
getting
and
purchassing
of
Ritches
,
we
shold
not
be
Parasites
,
flatterers
,
or
men
pleasers
,
or
we
shold
not
be
to
muche
affraied
,
and
for
these
causes
shold
be
turned
to
Idol
seruice
,
and
euell
Kindes
of
worshipping
.
They
ar
greued
with
this
kind
of
bondage
,
which
obey
the
naughty
will
of
there
vngody
Masters
,
or
Lordes
and
set
more
by
them
then
by
God
.
It
appereth
by
these
thinges
,
that
the
Corinthians
cam
to
this
opinion
,
that
,
such
as
cam
to
Christ
shold
chaung
and
ouertourn
all
thinges
.
And
with
this
kind
of
folishnes
ar
the
Religious
men
nowe
a
dayes
sicke
,
which
will
haue
there
garmentes
,
there
manners
,
and
the
owtward
condition
of
there
liffe
newe
,
in
so
much
,
as
they
must
chaunge
there
old
names
also
,
where
with
they
were
named
before
.
But
Paul
denieth
that
we
shold
do
so
,
&
he
doth
determine
that
those
ar
to
be
holden
that
ar
not
contrary
vnto
the
word
of
God
.
¶
Also
vpon
the
13
to
the
Rom.
SVrely
the
state
of
christendome
was
neuer
in
worse
case
then
since
the
Byshops
did
vsurp
and
take
vnto
them
the
sword
:
for
euery
man
doth
se
that
these
two
offices
(
that
is
)
the
Temporall
,
and
Ecclesiasticall
,
do
so
hinder
one
another
,
that
he
that
occupieth
the
one
,
cannot
exercise
the
other
,
for
there
is
not
any
man
that
can
be
found
so
prompt
,
and
diligent
,
that
he
is
hable
to
excute
either
of
both
of
them
rightly
,
and
in
ordre
.
¶
Also
vpon
the
8.
chapiter
of
the
Iudges
.
MOreouer
the
Bishop
of
Rome
did
boast
,
that
he
was
made
hedde
of
the
chirch
,
which
thing
cannot
in
any
wise
appertainge
vnto
any
man
.
For
both
mouing
and
the
fiue
wittes
called
sences
,
flowe
downe
from
the
hedde
,
through
the
sinnewes
into
the
members
,
as
Paul
doth
very
truly
teache
in
his
Epistels
,
both
to
Thephesians
,
and
Collossians
,
but
there
is
no
man
that
is
hable
to
performe
that
,
as
of
him self
,
by
ioinctes
and
tosettinges
to
quicken
the
members
of
the
chirch
with
the
spirite
of
God
.
It
belongeth
onely
vnto
Christ
to
deale
owte
vnto
his
members
spirituall
motions
,
the
litghtening
of
the
mind
,
and
euerlasting
lyfte
.
In
deed
,
Kinges
and
Magistrates
may
be
called
the
heddes
of
the
people
,
because
the
ciuill
gouernement
is
exercised
by
them
,
and
we
may
loke
to
haue
from
them
good
lawes
,
and
ciuill
motions
:
But
in
the
chirch
it
is
not
entreated
of
the
ciuill
lyffe
,
but
of
the
spirituall
and
euerlasting
,
which
we
cannot
loke
for
of
any
,
but
only
of
God
,
neither
is
there
any
mortall
man
that
can
quicken
the
membres
of
the
chirch
.
I
do
iudge
that
the
Kinges
and
Magistrates
that
ar
godly
ought
to
be
set
or
counted
in
the
chirch
in
the
formest
or
highest
place
,
or
dignitie
,
and
that
hit
belongeth
to
there
office
,
if
that
Religion
be
euell
handeled
,
to
correct
the
defaultes
,
for
they
beare
the
sword
for
that
ende
,
that
they
may
defend
the
honor
of
God
,
but
they
cannot
be
the
heddes
of
the
chirches
.
Paul
to
the
Romaines
and
Corinthians
(
where
he
maketh
comparacions
betwene
the
members
of
the
chirch
)
maketh
some
of
them
to
be
eyes
,
some
to
be
nosthrilles
,
eares
,
hand
and
feete
:
but
he
vouchsaueth
not
to
deck
any
member
with
the
dignitie
of
the
hedde
.
And
yet
thesame
Paul
writing
to
the
Ephes.
saieth
of
Christ
,
that
God
gaue
him
,
to
be
hedde
of
the
body
of
the
chirch
.
Therefore
let
the
Papistes
,
shewe
,
where
hit
is
saied
in
holy
scripture
,
that
there
was
another
hedde
giuen
vnto
the
chirch
beside
Christ
.
If
they
can
do
that
lett
them
haue
the
victorie
:
but
I
am
sure
they
ar
neuer
hable
to
do
hit
.
For
if
such
a
hedde
shold
be
giuen
to
hit
,
then
the
chirch
shold
be
A
monster
with
two
heddes
.
¶
Also
vpon
the.
10.
chap.
of
the.
2.
of
the
Kinges
.
Iehu
brought
to
passe
that
the
temple
of
Baal
shold
be
ouerthrown
,
so
that
it
shold
not
be
any
more
occupied
,
as
hit
was
before
.
Wherfore
mannie
thought
,
that
it
was
not
wel
done
that
Christians
(
after
that
they
had
embraced
the
gospel
of
the
sonne
of
God
)
shold
yet
still
kepe
vndestroyed
the
instrumentes
of
the
Pope
after
a
manner
.
And
they
do
much
better
promote
godlines
which
did
bring
to
passe
that
all
Images
,
standing
Images
and
others
,
and
that
all
ornamentes
of
the
Popes
deuise
,
shold
be
vtterly
destroyed
at
once
.
For
as
we
reade
in
the
Ecclesiasticall
Histories
,
when
Constantine
the
greate
became
.
A
Christian
man
,
he
commaunded
that
the
Idolles
temples
shold
be
shutt
vp
:
But
because
they
remained
so
vn
put
doune
,
it
was
an
easy
:
matter
for
Iulian
the
Apostata
who
came
after
to
open
them
againe
,
and
to
bringe
in
the
Idolles
of
th
old
superstition
to
be
worshipped
in
the
same
places
.
The
which
thing
the
nobel
Prince
Theodosius
perceaueng
,
commanded
them
so
to
be
put
down
,
that
they
shold
no
more
be
restored
againe
.
After
this
manner
did
Iehu
,
because
the
Idolles
shold
not
be
restored
againe
.
Ioannes
Epinus
abowte
the
yeare
of
oure
Lord
.
1549
in
the
preface
set
before
the
boke
of
Matthias
Flacius
Illyricus
,
called
De
veris
&
falsis
adiaphoris
.
THe
Diuel
could
not
haue
found
,
or
deuised
any
thing
more
crafty
or
subtill
,
to
destroy
the
trew
worshipping
of
God
,
&
to
ouerthrowe
the
trew
chirch
of
Christ
:
then
the
chaunging
,
and
bringing
in
of
thinges
called
indifferent
.
He
hath
profited
more
there
with
,
then
if
he
shold
haue
gone
abowte
with
cruelnes
,
and
tyrannie
:
for
there
is
such
strenght
in
this
poyson
of
indifferent
thinges
,
that
hit
can
make
men
that
were
before
in
other
matters
talkatiue
,
and
most
fullest
of
wordes
,
vtterly
doume
and
speachles
,
and
other
that
were
eloquent
to
be
now
stutters
,
&
somme
that
were
honestly
and
rightly
brought
vp
,
to
be
doubtful
,
&
wauering
,
some
that
were
shepeherdes
to
become
wolues
,
and
some
that
were
Christians
to
be
Epicures
,
that
is
to
say
,
godles
,
and
of
no
religion
,
and
only
giuing
them selues
,
and
studieng
to
get
,
and
hold
the
commodities
,
and
ritches
of
this
world
.
That
transformation
and
chaunge
,
that
is
written
by
Homere
,
to
haue
ben
wrought
,
by
sorcerous
charmes
and
cuppes
of
the
famous
witch
Circe
,
is
nothing
to
be
compared
,
to
this
new
chaunge
which
is
brought
to
passe
by
the
sorcery
of
thinges
indifferent
.
This
is
the
best
councell
of
all
,
that
godly
Doctors
,
and
Teachers
of
the
Chirch
ioyne
there
mindes
together
,
there
studies
,
there
labors
,
prayers
,
and
there
confession
,
that
they
maye
defende
the
doctrine
and
learninge
of
Christ
,
and
trew
worshippinges
of
there
Chirches
,
with
one
consent
,
with
the
sword
of
God
his
worde
,
and
the
bearing
of
Christes
crosse
.
The
Prophetes
&
Apostells
following
this
councel
,
ouercame
the
whole
world
,
and
did
purge
and
skoure
the
chirch
from
vngodlines
and
Idolatry
.
There
cannot
be
any
better
councell
found
,
then
God
him self
hath
giuen
.
It
belongeth
to
vs
to
do
oure
dewtie
,
and
to
committe
(
with
oure
prayers
)
vnto
the
Lord
the
successe
and
prosperous
end
of
the
matter
.
¶
Matthias
Flacius
aboue
named
,
in
his
owne
worke
.
De
Adiaphoris
.
FIrst
for
asmuch
,
as
I
entend
to
write
of
thinges
indifferent
,
as
they
ar
named
,
and
some
ar
so
in
deede
,
it
is
best
to
tell
what
this
word
indifferent
meaneth
.
Indifferent
is
called
in
the
Greke
Adiaphoron
,
and
in
Latine
Indifferens
,
and
in
Duytch
eine
mittelding
.
And
hit
signifieth
a
thing
,
wherof
is
made
no
matter
,
whether
a
man
kepe
hit
or
do
not
kepe
hit
,
or
whether
hit
be
handeled
after
this
manner
,
or
that
manner
.
There
ar
in
the
Chirch
certaine
thinges
which
ar
indifferent
,
and
that
there
is
such
in
the
chirch
of
God
,
it
may
easely
be
proued
by
Paul
,
as
in
the
former
to
the
Corinthians
the
7.8.10
.
and
14.
chapiters
,
also
to
the
Romanes
in
the.
14.
chapiter
may
appere
.
Of
which
sort
ar:
to
liue
maried
,
or
vnmaried
,
so
that
hit
be
don
in
Chastitie
,
to
eate
meates
or
to
abstaine
therfro
,
to
kepe
daies
,
or
not
to
kepe
daies
,
withowte
superstition
,
to
take
wagis
of
them
,
to
whome
a
man
preacheth
to
,
or
to
take
none
at
all
,
to
vse
a
prescribed
manner
of
teaching
in
the
Temple
,
to
heare
or
to
singe
.
If
any
man
wold
call
back
againe
,
and
restore
the
garmentes
or
vestementes
of
Ethnish
,
or
Popish
sacrifices
,
and
bring
them
into
the
chirches
after
the
vse
of
them
were
once
put
downe
,
he
shold
do
contrary
to
that
which
is
semely
and
comenly
.
It
lieth
not
in
the
power
of
any
man
,
to
ordaine
any
worshippings
of
God
,
withowte
the
commaundement
of
God
.
Al
thinges
that
ar
indifferent
,
ar
so
far
indifferent
,
as
they
serue
for
the
glorie
of
God
,
and
the
profit
of
the
Chirch
.
But
if
they
passe
beyond
those
bondes
,
they
ar
not
indifferent
:
but
ar
,
vngodlines
,
and
abhominations
,
and
by
all
meanes
,
of
all
men
to
be
eschewed
.
Whatsoeuer
Antechrist
doth
,
thesame
he
doth
for
the
Diuelles
sake
,
whose
vicar
he
is
,
and
of
whome
he
is
stirred
vp
to
play
his
part
:
And
whatsoeuer
vnchristian
Princes
do
in
Religion
,
they
do
hit
for
Antechristis
sake
,
and
his
seates
sake
,
as
the
letters
of
the
Pope
,
vnto
the
Bishops
,
and
the
Bishops
letters
sent
to
Popishe
Princes
,
&
to
diuers
chirches
,
beare
witnes
.
And
further
,
whatsoeuer
the
Popishe
Princes
,
and
vnchristian
courtes
do
in
these
matters
,
and
chaunges
,
they
do
hit
for
the
pleasure
&
fauor
of
the
supreame
gouernors
.
Also
whatsoeuer
th
old
diuines
do
in
these
matters
,
they
do
hit
to
gratifie
the
Court
,
and
the
inferior
Princes
.
At
the
last
,
whatsoeuer
the
younger
diuines
do
,
either
to
set
forth
or
not
to
hindre
this
mischieff
of
indifferent
matters
,
they
do
hit
for
the
pleasure
of
there
old
Masters
.
Wherfore
from
the
first
to
the
last
,
they
serue
all
Antechrist
,
and
the
Diuell
,
and
committ
whoredome
with
the
greate
whore
,
and
drinck
of
her
cup
,
as
hit
is
prophicied
in
th'
apocalips
(
not
wit-owt
a
cause
)
of
the
last
times
.
We
nede
not
to
care
for
that
which
some
do
ofte
time
rehers
,
that
the
chirch
hath
allwaies
ben
in
somme
bondage
,
for
although
hit
hath
ben
allwaies
in
politick
bondage
,
yet
she
neuer
did
tempre
her self
,
or
fashion
her
to
the
Religion
of
vngodly
men
,
neither
wold
God
,
that
she
shold
be
subdued
vnto
any
spiritual
bondage
,
But
rather
that
she
shold
stedfastly
defend
her
liberty
,
and
not
to
be
made
the
bond
woman
of
men
,
seing
that
she
is
redemed
with
the
precious
blood
of
Christe
:
Wherfore
seing
that
these
Rites
ar
thrust
vppon
the
chirch
whether
she
will
or
no
,
and
that
of
the
greatest
,
and
most
openly
knowen
ennemies
of
Christ
(
that
is
of
the
Pope
and
both
of
learned
and
lay
Papistes
)
it
is
not
lawfull
by
any
meanes
to
receaue
them
,
neither
ar
they
thinges
indifferent
,
but
the
wicked
commaundement
of
Antechrist
and
Antiochus
.
Oure
indifferentiaries
that
ar
of
stowter
stomaches
,
would
not
beso
nice
,
and
of
a
straight
conscience
,
that
they
dare
not
defie
the
gold
of
the
golden
calf
but
that
they
wold
desier
some
far
part
of
hit
to
be
giuen
vnto
them
.
Those
things
that
haue
ben
offered
in
Idol
seruice
,
or
serued
Idolatry
,
they
ar
Idolatrous
,
&
can
not
serue
God
,
and
he
wold
that
such
shold
be
cast
awaye
.
The
brasen
serpent
was
ordeined
of
GOD
,
Euen
as
we
defie
and
abhorre
,
the
garments
or
cote
of
a
theeffe
,
of
a
Murtherer
of
A
Hangman
,
or
of
a
common
whore
,
though
the
garment
hit
self
be
innocent
and
hath
done
no
harme
,
neither
will
any
honest
man
do
so
much
as
gladly
touch
hit
:
So
all
they
that
ar
godly
in
dede
,
defie
such
Popish
trifles
with
all
there
hartes
,
becaus
that
they
haue
serued
in
the
Popedome
,
&
ben
occupied
with
abuses
and
wickednes
:
and
haue
serued
the
sacrificers
that
were
polluted
and
defiled
with
idolatry
.
Austin
sayth
,
that
faith
is
in
great
ieoperdy
,
when
it
is
amongest
a
great
nomber
of
ceremonies
.
This
is
most
trew
in
all
thinges
,
that
the
man
that
is
occupied
about
many
thinges
doth
not
sufficientlie
take
hede
to
euerye
one
of
them
,
and
therefore
it
is
trulie
said
:
They
that
in
the
fire
,
many
irons
hold
:
Must
nedes
haue
some
of
them
right
cold
.
SO
the
people
,
being
charged
to
kepe
all
the
commaundementes
of
god
and
his
ordinances
,
and
more
straitlie
commaunded
to
kepe
mo
ordinances
of
men
then
goddis
commaundementes
,
must
nedes
coldlye
kepe
some
of
the
commandementes
of
God
.
If
that
the
indifferentiaries
go
forward
to
reforme
the
chirch
of
Christ
as
they
haue
begon
,
and
will
set
in
the
place
of
godlye
and
lerned
prechers
:
whom
they
haue
put
away
fooles
and
courtlie
flatterers
,
shortly
we
shall
haue
no
godlye
preachers
at
all
.
Were
there
is
a
heauie
bondage
in
ceremonies
,
and
in
the
worshipping
of
God
,
there
cannot
the
glad
libertie
of
Christ
be
.
Ceremonies
ar
the
cheife
sinewes
or
strength
of
the
popedome
:
and
the
greatest
postes
and
stayes
of
religion
stand
therein
amonge
the
papistes
.
When
the
indifferentiaries
propound
,
offer
vnto
the
ministers
(
that
do
not
gladlye
receaue
any
popish
thinge
)
the
quere
cote
,
called
in
duch
chorrok
(
which
we
call
commonlie
in
english
a
surplesse
,
)
and
they
will
not
receyue
it
:
then
the
traditioners
make
exclamation
,
saiyng
,
what
a
small
matter
is
it
to
weare
a
surplesse
,
or
a
whit
cote
aboue
a
blak
,
but
in
dede
if
they
can
get
them
once
in
these
cotes
,
they
will
afterward
deliuer
them
to
the
Romaines
that
they
may
buffet
them
,
as
the
old
Romaines
did
handle
Christ
when
they
buffeted
him
,
hauing
the
white
cote
vpon
him
which
they
put
on
against
his
wyll
.
What
other
thing
goeth
the
deuell
about
,
with
all
his
thowsand
craftes
and
subtelties
,
but
to
confirme
the
wicked
in
theyr
wickednes
,
and
to
geue
them
occasion
to
triumph
ouer
the
trew
chirch
,
and
ouer
Christe
him self
,
and
to
blaspheme
the
holie
name
of
the
lord
,
and
of
the
contrarie
part
to
discourage
and
make
sad
the
holie
goste
in
godlie
men
,
and
to
make
them
faynt
in
godlines
,
&
at
length
,
also
to
doubt
of
the
whole
doctrine
of
the
trew
chirch
,
what
thinge
can
more
make
afrayd
,
and
make
faynte
souldiers
,
then
to
se
theyr
captaynes
quake
and
tremble
for
feare
?
Cesar
sayde
that
he
had
leiuer
fyghte
with
an
hoste
of
Lions
,
that
had
a
hart
for
theyr
Captayne
,
then
with
an
host
of
hartes
whose
Captayne
were
a
Lion
.
If
any
man
should
speake
thus
to
another
,
and
say
thou
hast
stolen
from
me
an
hundred
crownes
,
I
require
of
the
that
thow
restore
me
them
againe
quietlie
,
lest
I
be
compelled
to
vse
gainst
the
some
more
violent
remedies
:
and
yf
this
man
accused
of
thefte
,
should
first
paie
him
x
crownes
in
part
of
payment
,
&
asterward
xx
.
crownes
,
should
not
he
make
him selfe
giltie
of
theft
and
thereby
be
bound
in
paine
of
hanging
to
pay
the
hole
some
of
money
that
is
required
of
him
,
and
should
not
he
shew
him self
as
readie
to
pay
the
rest
as
these
ij
.
portiones
,
of
what
soeuer
purpose
or
intent
he
should
do
so
?
I
suppose
so
in
dede
:
Euen
so
,
when
we
ar
accused
of
the
corruption
,
and
marring
of
the
whole
Religion
of
Christ
,
and
ar
commanded
to
restore
it
to
the
old
estate
againe
and
we
begin
to
restore
it
in
such
thinges
as
seme
most
commonlie
before
mens
eies
(
as
ar
outward
rites
and
ceremonies
)
do
not
we
seme
to
condemne
our
owne
selues
:
may
not
we
be
thought
to
deny
our
owne
religion
?
how
soeuer
bewteous
dreames
we
feyne
in
our
thoughts
.
It
was
an
indifferent
thinge
,
for
Christ
to
wash
his
handes
,
yea
it
had
a
ciuill
and
a
naturall
cause
,
for
it
is
good
manners
and
ciuilitie
to
come
to
the
table
rather
with
washed
handes
then
with
foule
handes
,
besides
that
,
after
the
doctrine
of
the
phisitiones
of
Salerne
,
it
is
holsom
for
the
eies
,
to
washe
the
handes
oft
,
yet
not
withstanding
all
these
,
Christ
woulde
not
washe
his
handes
with
the
Pharises
,
because
he
would
ouerthrow
their
traditiones
,
and
would
not
seme
by
his
washing
to
confirme
and
alow
their
traditiones
.
It
is
not
the
poinct
of
a
good
christian
,
and
as
litle
the
office
of
a
good
diuine
,
to
beleue
that
,
by
angring
of
God
and
by
swaging
of
mannes
wrath
,
that
we
shall
come
to
any
perfect
peace
.
For
tyrantes
ar
only
as
it
were
certaine
roddes
in
goddes
hande
,
as
God
witnesseth
him selfe
,
in
esay
the
Prophit
,
wherefore
the
hand
should
rather
be
pacified
and
swaged
from
wrath
,
then
the
rod
but
if
it
were
possible
to
pacifie
&
please
the
rod
,
that
it
shoulde
not
beate
vs
against
the
will
of
the
hand
:
then
were
it
to
be
feared
that
the
hande
shoulde
cast
the
rod
away
and
take
a
Betell
or
a
Maule
and
breake
vs
all
as
small
as
Powlder
.
Luther
did
truly
name
wicked
wysdome
to
be
the
feire
hore
of
the
Diuell
.
The
Apostelles
had
leyuer
that
their
scoles
should
be
broken
vp
then
in
any
part
to
geue
place
vnto
the
vngodlie
,
or
to
confirme
or
allowe
their
traditiones
.
What
boldnes
is
this
,
that
men
dare
geue
vnto
goddis
enemies
any
part
of
the
treasures
of
the
chirch
,
which
the
sonne
of
God
hath
geuen
vnto
it
.
It
belongeth
not
to
any
one
man
,
neyther
to
a
few
men
to
ordeyne
such
ceremonies
or
rites
as
ar
aboue
named
,
(
to
wete
)
such
as
neither
promote
the
glory
of
God
,
nor
profit
has
chirche
,
but
haue
only
a
vayne
shew
of
holynes
or
semelynes
,
and
do
no
other
good
,
and
that
without
the
consent
of
the
chirch
or
congregation
,
much
lesse
ought
any
mà
to
make
such
,
quite
contrary
to
the
mynd
and
will
of
the
Chirch
,
or
of
the
assembly
of
gods
people
.
For
all
thinges
belonge
vnto
the
Chirch
,
and
the
Ministers
ar
teachers
of
it
,
and
not
Lordes
,
as
Saincte
Paule
Saith
,
and
they
ar
geuen
to
the
Chirche
of
Christ
.
Therefore
all
they
offend
greuouslye
,
videlicet
papa
cum
suis
,
whether
that
they
ar
Bishoppes
or
other
men
,
which
without
the
consent
of
the
Chirche
,
or
against
the
consent
of
the
Chirche
,
with
an
vntollerable
licentious
vsurping
libertie
,
dare
ordeyne
any
thing
in
the
Chirch
of
Christ
yea
although
it
be
not
vngodlye
.
As
they
that
put
on
the
Crowne
of
thorne
vpon
Christes
head
to
mock
him
,
gaue
him
no
honor
,
(
although
they
semed
to
make
him
a
Kynge
)
but
greued
him
very
sore
and
put
him
to
muche
payne
.
Euen
so
they
that
will
bewtifie
and
honor
the
Sacramentes
and
Chirch
of
Christ
wyth
the
ceremonies
of
his
aduersary
Antichrist
,
do
not
honor
trulye
Christ
and
his
sacramentes
but
dishonor
them
and
deface
them
.
The
teachers
of
the
gospell
in
Saxony
,
could
scarcely
driue
away
the
abuses
,
no
not
after
that
the
foundation
of
the
abuses
were
taken
away
,
neither
at
this
howre
canne
oure
Auditores
be
deliuered
from
those
abhominationes
&
superstitiones
,
which
they
were
brought
vp
wyth
all
from
their
tender
yeares
vntill
the
tyme
of
the
preachinge
of
the
gospell
:
wherefore
wyth
a
lyttel
preaching
of
those
olde
rites
and
ceremonies
that
they
were
brought
vp
wyth
all
,
they
will
easely
runne
ageyne
to
the
whole
sink
and
abhomination
of
the
whole
popedome
.
Few
yong
persones
excepted
,
that
were
borne
sence
the
preaching
of
the
gosspell
,
that
neuer
heard
neyther
sawe
any
such
abhomynation
.
The
spouse
of
Christe
is
dishonored
and
put
to
shame
,
when
she
is
clothed
with
the
garmentes
of
the
Hore
of
Babylon
.
What
conformitie
is
this
,
when
as
the
Spouse
of
Christ
is
made
lyke
the
Hore
to
Babylon
in
ceremonies
?
God
who
is
gelous
,
wil
not
suffer
that
the
Chirch
hys
Spouse
should
be
clothed
with
the
garmentes
apoincted
by
a
wicked
man
.
1
These
ar
the
incommodities
that
rise
and
springe
of
the
receuing
of
some
of
the
Popes
ceremonies
.
They
bringe
home
the
popedome
againe
.
2
They
open
the
wyndowes
to
all
the
superstitiones
of
Antichrist
.
3
They
darken
the
gospell
,
and
hinder
the
light
of
it
so
throw
ghtly
to
shine
as
it
did
before
.
They
receaue
agayne
wholues
into
the
Shepefold
,
and
dryue
away
true
Shepherdes
.
5
They
make
faynt
and
discorage
all
godly
men
,
and
confirme
and
strength
them
all
stubborne
and
wicked
Papistes
in
theyre
papistrie
,
&c.
Melanthon
wryting
vppon
the
xiij
.
chap.
of
Sainct
Paule
to
the
Romaines
.
THere
may
be
also
reasones
gathered
,
of
the
difference
of
powers
,
Melanthon
vpport
the
.xiiij.
chapiter
to
the
Romaines
.
The
error
in
ceremonies
bredeth
many
great
disprosites
and
hurtes
:
the
first
is
.
The
doctrine
of
the
gospell
of
fayth
,
&
of
the
benefit
of
Christ
,
is
darckned
,
when
the
opinion
creapeth
in
,
that
such
obseruances
deserue
forgeuenes
of
sinnes
,
or
that
by
them
we
are
made
ryghteous
,
as
the
Iewes
dyd
ymagen
of
theyr
rytes
.
This
opinion
doth
naturally
occupie
mennes
mindes
,
except
they
be
taught
rightly
by
the
gospell
.
The
second
incommodety
ys
,
that
the
doctrine
of
difference
of
workes
is
destroyed
,
when
ceremonies
are
preferred
before
the
politique
iyfe
,
but
now
they
are
more
set
by
then
then
inwarde
spirituall
exercises
are
,
as
are
pactens
and
calling
vppon
the
name
of
God
.
As
Monckes
called
theyr
traditiones
more
perfit
then
others
.
The
third
discommodety
is
,
that
the
opinion
of
necessitie
crepeth
in
wich
is
a
very
perilous
crucisieng
of
the
conscience
.
The
fowrth
is
,
that
the
opinion
of
necessitie
(
that
is
)
that
ceremonies
can
not
be
missed
in
the
Church
,
bredeth
vncureable
discord
and
contention
,
as
in
tyme
past
there
was
dissention
for
keaping
of
the
feaste
of
Easter
.
falsely
geuen
to
the
Bishoppes
auctorities
,
of
mokinage
new
worshippinges
,
when
as
the
trewe
vse
of
ceremonies
is
not
knowen
:
And
so
is
the
doctrine
of
the
new
Testament
darckned
,
and
vngodlines
is
confirmed
,
and
the
Tirannye
of
the
Bishoppes
encreased
.
And
a
lytle
after
.
when
as
the
opinion
of
worshipping
,
or
of
necesitie
cometh
vnto
thinges
indifferent
,
the
doctrine
of
the
Gospell
and
the
opinion
that
commeth
thereto
maketh
the
traditiones
,
made
of
thinges
indifferent
to
be
vngodlye
:
Therefore
hit
is
well
don
to
breake
such
,
and
to
put
them
away
that
:
that
false
opinion
may
,
Phillip
Melanthon
vppon
the
xxvij
.
of
Math.
CHrist
is
accused
,
that
he
hath
sturred
vp
Sedition
throughout
all
Iewrye
,
from
Galelye
to
Ierusalem
,
and
that
he
for
bade
tribute
to
be
geuen
vnto
the
Emperor
.
These
are
greate
trespasses
,
and
accusationes
,
and
this
kynd
,
ofte
times
greueth
afore
hand
the
Doctors
or
Teachers
,
we
are
called
Seditious
,
because
we
do
not
obey
the
Emperor
,
commaunding
vs
,
that
we
shoulde
receaue
wycked
doctrine
.
And
a
litle
after
.
Christ
aunswereth
not
vnto
all
the
lyes
that
are
made
against
him
,
but
leaueth
them
that
are
openly
knowen
:
But
he
answereth
vnto
the
question
of
the
kingdome
,
&
graunteth
that
he
is
a
Kyng
,
And
these
Kingdomes
ought
not
to
be
confounded
,
And
after
another
manner
the
powers
and
myngled
togeyther
whyleste
the
Emperor
and
Princes
wyll
set
oute
a
new
doctrine
vnto
the
Chirches
,
For
they
haue
made
the
Interim
and
wyll
stablish
in
the
Chirch
the
Masse
,
Pylate
commaundeth
Christ
,
to
be
scourged
,
and
to
be
crowned
wyth
a
Crowne
of
thornes
.
Pylate
graunteth
that
Iesus
is
innocent
&
faulties
,
and
yet
for
all
that
he
vexeth
him
wyth
reproches
and
punishment
,
euen
as
some
now
a
dayes
do
,
whychkyll
not
Iesus
,
and
vtterly
take
not
away
them
that
preache
ryghtly
because
they
cannot
,
yet
by
manye
signes
they
declare
theyr
hatred
agaynst
them
,
for
they
despise
the
poore
Preachers
,
and
suffer
them
many
wayes
to
be
trow
bled
:
the
Pope
&
all
his
Byshopes
do
scorge
Christ
,
when
as
they
set
vp
theyr
Kyngdome
,
they
crowne
Christ
wyth
thornes
and
put
a
purple
garmente
vpon
him
,
that
is
to
say
they
do
worke
much
sorowe
to
Christe
and
to
his
trew
Chirch
by
that
false
and
wycked
lordship
whych
they
atrogantly
take
vnto
them selues
agaynst
the
wyll
of
God
and
the
health
of
the
Chirch
.
Afterward
Pylate
,
is
perswaded
euen
to
kyll
Christ
,
when
he
hearde
once
these
wordes
sayde
vnto
hym
,
thow
arte
not
the
Emperours
frend
yf
thou
do
not
crucifie
him
.
Euen
such
men
are
they
which
play
wyth
the
wycked
,
for
although
in
the
beginyng
,
they
are
not
most
cruell
of
all
other
,
Yet
by
lytle
and
lytle
they
wax
worsse
and
worsse
.
Therfore
men
had
nede
to
take
hede
at
the
beginnyng
according
vnto
the
sayng
of
the
Scripture
,
what
fellow
ship
hath
Christ
wyth
Beliall
,
&c.
¶
LET
VS
THINKE
OF
THESE
HORRIBLE
EXAMPLES
,
AND
LET
vs
flee
,
such
tryfling
playeng
,
and
hearyng
with
out
Enemies
And
let
vs
openlye
confesse
that
we
do
differ
from
them
in
doctrine
,
And
let
vs
not
consent
and
agree
wyth
them
when
as
they
makethen
compositions
.
IHon
Alasco
(
a
Baron
of
Poleland
by
byrth
)
in
Kynge
Edwardes
dayes
was
called
into
England
by
the
Prince
,
at
Master
Cranmers
the
Archebishop
of
Canterburies
conmendation
&
councell
,
vnknowen
to
the
most
parte
of
his
contymen
:
vnto
whom
was
comitted
by
the
King
the
chardg
of
the
straungers
Churches
here
,
whych
the
forenamed
worthie
Kynge
Edward
by
his
letters
patentes
in
the
fowrth
yeare
of
his
reign
erected
in
London
,
makyng
this
Ihon
Alasco
superintendet
thereof
,
and
appoinctyng
therto
such
other
ministers
as
the
sayd
Ihon
Alasco
(
who
was
an
earnest
suter
on
the
behalfe
of
the
strangers
)
thought
mete
for
that
rome
,
he
takyng
this
chardge
vppon
him
so
vsed
him self
therein
vntyll
the
death
of
Kyng
Edward
that
all
the
godly
straungers
and
sondrye
others
had
much
ioye
and
confort
of
him
,
the
whole
realme
had
a
singuler
treasure
of
him
,
and
the
enemie
had
nothiug
that
he
could
iustly
chardge
hym
wyth
all
.
Brieselye
to
say
,
his
singuler
trauaile
in
the
Lordes
haruest
in
preaching
and
wryting
both
here
and
a
broade
,
his
profound
and
depe
knowledge
of
thynges
,
his
syncere
iudgment
in
all
poynctes
of
religion
,
and
hartye
affection
to
the
maintenaunce
of
Christes
Kingdome
against
open
enemyes
,
and
counterfait
gospelers
corruptyng
the
simplicitie
of
chrystian
religion
,
besides
his
vprightnes
of
lyfe
,
godlye
conuersation
and
other
qualeties
mete
for
such
a
personage
:
causeth
much
lamentation
for
the
lacke
of
him
,
in
the
Church
of
Christ
through
out
christendom
,
at
these
dayes
:
And
wyll
procure
a
continuall
remembraunce
of
him
wyth
honor
amongest
est
the
godlye
vnto
the
worldes
ende
.
This
testimonye
hath
Kyng
Edward
of
famous
memorie
vnder
the
greate
seale
of
England
giuen
of
him
whych
is
inprint
at
this
daye
extant
in
laten
to
besene
of
all
the
world
.
IHON
ALASCO
BORNE
in
Poleland
a
very
famous
and
notable
man
,
both
for
his
honest
vpryghtnes
and
innocencie
of
lyfe
and
behauiour
and
also
for
his
rare
and
singular
knowledge
in
learning
,
&c.
¶
The
iudgement
of
Maister
Ihon
Alasco
of
remouing
the
vse
of
singular
apparell
in
the
Chirch
ministerie
wrytten
the
20.
daye
of
September
in
the
5
yere
of
the
rargne
of
Kynge
Edward
the
sixth
:
which
was
as
followeth
.
FYrst
of
all
I
affirme
that
in
the
Chirch
of
Christ
,
there
are
some
thinges
to
be
obserued
continually
,
some
thinges
are
indifferent
and
free
:
other
some
thinges
are
by
no
meanes
tollerable
.
Such
thynges
as
ought
continually
to
remaine
in
the
Church
,
are
the
pure
doctrine
of
the
Prophetes
,
&
Aposteies
,
whych
for
the
sustenaunce
of
the
soule
are
to
be
diligently
proponed
to
the
shepe
of
Christ
by
the
Ministers
of
God
,
where
vnto
are
adioyned
the
sacramentes
of
baptisme
and
the
Lordes
supper
ministred
accordyng
to
the
Apostolik
order
,
set
forth
in
the
writinges
of
the
Euangelistes
and
Apostles
to
the
which
may
very
fytlie
be
annexed
Ecclesiasticall
discipline
.
I
call
those
thynges
ffree
whatsoeuer
they
be
that
serue
profitablye
and
commodiouslye
to
the
ministerye
of
the
worde
and
Sacramentes
,
so
they
haue
theyr
originall
ground
in
the
Scriptures
,
haue
no
commaundement
against
them
,
containe
a
manifest
commoditie
to
the
Chirch
and
〈…〉
mens
coniciences
.
Of
this
sort
are
these
,
to
assemble
to geither
in
the
Church
thys
hower
or
that
howre
this
daye
or
that
daye
,
to
vse
in
the
administration
of
the
Sacramentes
this
kynde
of
prayer
or
that
kynd
,
the
seuerall
tymes
in
the
yere
to
celebrate
the
supper
of
the
Lord
,
but
ones
or
oftenar
.
These
thynges
that
are
vttarly
to
be
remoued
from
the
church
,
are
of
two
sortes
,
some
haue
so
manifest
impietie
annexed
to
them
,
that
they
cannot
disceyue
those
that
are
but
meanelye
instructed
in
gods
worde
as
are
worshipping
of
Images
,
worshipping
of
breade
and
wyne
,
prophanacion
of
the
Lordes
Supper
,
through
the
Masse
,
praying
to
Sainctes
,
prayng
for
the
dead
,
and
infinit
such
other
monsters
,
which
Antechrist
hath
brought
into
the
church
of
Christ
,
there
ar
other
thynges
brought
in
by
the
same
Antechrist
,
whych
are
much
contrarye
to
christian
libertye
obscure
Christ
,
encrease
hypocrisie
and
bringe
in
pryde
,
and
sweilyng
into
the
church
,
and
yet
in
the
meane
whyle
haue
a
certaine
shew
of
profit
&
comlines
,
of
this
sort
are
the
apointed
fasting
days
,
choise
of
meates
,
muche
singynge
in
the
church
and
such
as
is
not
vnderstanded
,
organe
playing
,
and
vse
of
church
apparell
,
in
administracion
of
the
Sacramentes
.
Now
what
great
incommodities
and
hurt
haue
crept
into
the
church
by
meanes
of
euerye
one
of
these
,
and
yet
maye
more
crepe
in
,
except
they
be
remoued
I
cannot
at
this
present
particularlye
declare
.
I
haue
here
onely
to
entreat
of
the
vse
of
apparell
,
and
to
shew
cause
whie
by
no
meanes
,
it
ought
any
longar
to
be
borne
with
of
a
godlye
Magistrate
in
a
reformed
church
of
Christ
,
allthough
many
deuises
muented
by
wyttie
heddes
may
be
alleged
,
for
some
deffence
thereof
,
but
we
regard
not
wyttie
heades
,
but
the
Testimony
of
gods
wyll
.
First
of
all
I
conclude
that
euen
these
garmentes
are
vttarlye
to
be
remoued
from
the
church
as
a
deuise
of
man
by
that
ground
and
reason
whych
Christ
and
the
Prophetes
and
Apostles
vse
in
excluding
or
thrusting
forth
of
the
church
as
a
pernicious
thynge
,
Paule
and
Barnabas
were
contented
wyth
laying
on
handes
,
Fasting
and
prayer
,
Paul
diligentlye
prescribing
to
Timothie
,
and
Titus
all
the
offices
of
A
Bishop
,
makith
no
mention
of
peculiar
garmentes
and
other
ceremonies
.
and
that
the
vse
of
apparell
did
not
by
and
by
goe
ouer
all
Churchis
,
it
is
euident
enough
by
the
decre
of
Celestine
the
fyrst
Byshop
of
Rome
:
whose
wordes
are
these
against
such
peculiar
vesture
of
Bishopes
.
We
are
to
be
discerned
(
saith
he
)
from
the
common
people
or
other
,
in
doctrine
not
apparell
,
in
conuersation
not
in
habit
,
in
puritie
of
mind
not
in
attire
:
For
yf
we
begine
to
geue
our selues
to
nouelties
,
wee
shall
contemne
and
cast
awaye
the
order
that
the
Fathers
haue
deliuered
,
and
lefte
vs
and
shall
make
a
place
for
superfluous
supersticions
:
wee
must
not
therfore
drawe
the
simple
mindes
of
the
faithfull
to
such
thinges
,
for
they
must
rayther
be
instructed
,
then
begiled
,
and
mocked
,
neither
must
we
deceiue
theire
bodylie
eyes
,
but
poure
in
precepted
into
theire
mindes
.
Thus
far
he
,
yet
can
we
not
denye
,
but
as
men
bend
,
and
inclyne
to
supersticion
of
them selues
:
so
some
kyned
of
garmentes
although
verye
simple
and
plaine
had
crepte
into
many
Churchis
before
this
mans
dayes
.
For
Syluester
no
doubt
gaue
the
occasion
.
But
Carolus
(
called
the
great
)
finished
the
matter
as
stories
beare
wittnes
.
Now
it
is
made
manifest
that
the
vse
of
peculiare
apparell
in
the
church
or
ecclesiasticall
persones
,
is
a
mere
deuise
and
inuention
of
men
,
and
therfore
to
be
reiected
for
this
cause
if
there
were
no
more
.
They
which
wolde
kepe
thuse
of
this
apparell
in
the
Church
as
a
thinge
instituted
of
God
,
refer
the
same
to
Aarons
preysthoode
,
but
they
litle
for
see
what
they
say
.
For
we
knowe
by
the
scriptures
,
that
Christ
is
not
a
Priest
after
the
order
of
Aaron
,
but
of
Melchisedech
,
&
that
Aarons
pristhood
was
extinguished
,
and
toke
ende
in
Christe
with
all
the
parts
therof
,
among
the
which
we
recken
also
the
apparell
.
Therfore
Christ
the
verie
wisdome
of
the
father
vsed
no
new
,
or
peculiar
kynd
of
apparell
in
holie
ministerye
,
neyther
appoincted
any
other
to
be
vsed
.
For
that
the
figuratiue
priesthod
as
a
shadowe
was
perfited
,
and
ended
in
Christ
the
one
and
onelye
Priest
.
All
they
therfore
that
call
agayne
Aarons
apparell
into
the
Chirch
,
dishonor
Christes
priesthod
,
as
though
beynge
the
lyght
it self
,
he
nedid
shadowes
,
neither
wyll
that
excuse
serue
,
to
say
that
all
Aarons
priesthod
is
not
called
into
vseagayne
,
but
some
parte
therof
onelye
:
but
he
that
receyuith
a
parte
,
doeth
not
reiect
the
wholle
.
But
all
Aarons
priesthode
being
a
figure
and
shadowe
is
no
doubt
to
be
reiected
,
for
that
it
is
abrogated
,
and
as
many
as
do
restore
againe
those
thynges
that
the
auctorytie
of
gods
worde
hathe
destroyed
and
abrogated
,
are
transgressers
of
gods
lawe
.
Paule
therfore
well
teachith
,
that
the
bond
mayde
is
to
be
cast
forth
&
hir
Sonne
,
singnifiyng
that
all
the
bondage
of
the
lawe
is
to
be
reiected
,
after
the
lyght
of
the
gospell
is
spronge
forth
and
risen
,
and
he
wyilith
vs
not
to
suffer
our selues
to
be
remoued
from
our
libertye
in
Christ
,
now
it
is
to
playne
that
the
doctrine
and
commaandementes
of
whatsoeuer
kynd
of
appparell
peculiar
,
in
gods
mynisterye
is
a
transgression
of
gods
lawe
:
For
because
Aarons
priesthode
is
called
in
to
vse
agaye
.
If
any
man
by
occasion
of
the
first
argument
deny
that
the
garmentes
are
a
portion
of
Aarons
priesthoode
,
and
say
that
they
were
by
a
certaine
libertye
brought
in
of
the
Byshopes
of
Rome
,
to
adorne
and
set
forth
priestlye
ordar
,
yet
saith
he
not
enough
why
they
may
be
lawfully
retained
,
we
knowe
that
the
Pope
of
Rome
is
very
Antechriste
him selfe
,
wherfore
his
priesthode
also
is
Antichristian
,
wherby
Christes
priesthod
wholie
is
foyled
and
vtterlie
troden
vndar
fote
.
But
forasmuch
as
the
chiefest
part
of
the
priesthod
of
the
Pope
consistith
in
Ceremonies
,
Anointing
shauing
,
Miters
,
and
garmentes
,
for
with
owt
these
they
accoumpt
no
man
Byshoppe
,
and
they
coumpt
hym
Byshop
whatsoeuar
he
be
otherwyse
,
that
is
set
oute
with
these
thinges
,
yt
followith
that
yf
we
condemne
the
popish
priesthod
,
for
that
it
is
Antchristian
,
wee
ought
to
auoid
all
the
partes
and
notes
therof
also
.
For
how
can
A
godlie
and
Christian
hart
,
loue
the
marke
of
the
blasphemus
popish
priesthode
?
Where
with
Christes
pristhood
is
so
greatlie
contaminate
and
defiled
.
he
therfore
that
hateth
Antechrist
pristhod
must
hate
also
all
the
notes
and
markes
therof
.
Againe
he
that
loueth
partes
thereof
can
not
hate
the
whole
.
Moreouar
yf
we
knowe
that
the
Popes
priesthood
,
with
all
the
notes
and
signes
therof
be
Antechristes
priesthod
and
euerie
worke
of
Antechrist
be
Satans
worke
,
we
must
not
promote
and
helpe
it
forward
,
but
ouerthrow
&
destroy
it
,
if
so
be
wee
wyl
be
workers
together
wyth
Christ
,
who
came
to
destroy
the
workes
of
the
Diuell
,
as
the
scriptures
beare
record
.
And
let
vs
not
thynke
that
it
is
law
fell
for
anye
man
to
institute
,
reduce
or
kepe
in
vse
by
his
auctoritie
these
garmentes
,
for
all
power
is
giuen
to
edifie
&
not
to
destroy
,
(
as
Paule
sayth
)
who
in
the
same
place
saith
,
we
can
do
nothing
agaynst
the
truth
,
but
for
the
truth
.
And
edefiyng
is
to
build
the
faythfull
vppon
Christ
,
in
fayth
,
hope
charytie
,
and
innocencie
of
lyffe
,
contendyng
alwayes
to
more
perfection
:
but
the
garmentes
promote
or
helpe
forth
none
of
these
thynges
:
but
rayther
obscure
Christes
face
,
bryng
in
a
certayne
agrement
wyth
Antechristes
pristhod
,
or
rayther
a
backesliding
to
the
shadowes
of
Aaron
from
the
bodye
of
Christ
.
The
truth
is
it
for
the
whych
Apostolike
men
and
christian
Magistrates
ought
to
trauell
,
and
Christ
is
content
wyth
the
ordinaunce
whych
he
him self
hath
left
,
neyther
doth
he
any
longar
require
shadowes
:
wherfore
they
must
and
wyll
labore
for
it
,
not
against
it
,
by
reuokynge
those
thynges
whych
Christ
hath
destroyed
and
abolished
.
Furthermore
Paule
simplie
admittith
nothing
into
the
Church
but
that
which
may
edefie
,
(
that
is
to
say
)
encrease
godlines
peculiar
garmentes
in
the
ministerie
edifie
not
,
therfore
are
they
not
to
be
borne
.
those
thinges
that
minister
a
certaine
counterfait
,
or
fantasticall
occason
to
godlines
,
do
not
by
and
by
edefie
:
but
they
must
nedes
giue
Christians
a
necessarie
prouocation
vnto
godlines
.
But
garmentes
contrarie
wyse
partlie
encrease
hautines
,
and
pride
in
them
,
that
vse
them
:
partlie
hypocrisie
:
partlye
both
twain
:
And
to
minister
occasion
to
hypocrisie
,
it
is
verye
readie
for
them
,
yea
it
must
nedes
be
.
For
yf
that
vertew
be
in
thee
,
which
thow
imaginest
to
be
signified
by
the
apparell
,
why
by
shewing
of
it
doest
thou
take
the
reware
of
men
?
but
yf
it
be
not
,
art
not
thow
a
plaine
Hypocrite
?
beinge
indeed
an
other
maner
of
man
then
thow
pretendest
to
bee
?
And
thow
canste
not
escape
by
sayeng
these
priuat
garmentes
signifie
no
vertew
in
vs
,
but
admonish
vs
as
it
were
of
our
dutie
and
office
.
what
then
I
pray
yow
admonished
the
Apostles
of
their
dutie
and
office
?
attire
or
the
spirit
of
the
Lord
?
the
loue
of
the
Chirch
and
Christ
?
doe
they
then
forget
their
dutie
,
as
often
as
they
put
these
garmentes
of
?
why
rather
meditate
they
not
in
the
word
of
the
Lord
day
and
night
,
and
therby
mend
their
wayes
,
for
that
it
Pearceth
the
ground
of
the
hart
?
when
apparell
,
can
moue
enelye
the
owtward
man
.
What
thing
dothe
Christ
three
seuerall
times
require
of
Peter
,
to
be
admonished
of
his
office
,
in
feading
his
sheeppe
:
suarly
nothyng
but
loue
.
Againe
it
is
to
be
feared
,
lest
it
brede
an
opinion
of
merite
,
or
some
such
other
sollye
,
that
the
dignitie
of
the
Minister
or
Sacramentes
,
or
preachinge
the
word
is
dimmished
,
vnlesse
these
vnprofitable
,
and
pernicious
garmentes
be
vsed
.
this
feare
of
mans
merite
alone
should
moue
vs
that
vestimentes
ought
to
be
shutt
out
of
the
Temple
with
other
ceremonies
deuised
by
men
.
It
is
vngodly
to
giue
such
occasion
of
offence
,
or
falling
to
the
weake
for
whom
Christ
dyed
.
How
casie
a
matter
it
is
to
put
considence
in
these
thynges
,
experience
hath
taught
vs
so
,
that
he
that
wayeth
these
thinges
,
and
hath
no
consideration
therof
,
may
seme
not
to
be
free
from
the
suspicion
of
vngodlines
,
neither
can
they
excuse
them selues
,
that
it
is
known
to
all
men
,
that
there
lyeth
no
good
,
nor
hurt
,
in
the
garmentes
,
for
though
we
graunt
this
,
this
knowledge
was
in
these
dayes
,
when
they
were
first
brought
in
of
the
Byshops
:
we
are
borne
,
not
for
our selues
onelye
,
but
wee
serue
the
Chirch
,
and
our
posteritie
also
:
to
whom
to
leaue
Christes
religion
verie
pure
,
can
not
but
be
verie
acceptable
vnto
god
.
No
more
whan
he
dyeth
,
wyllynglie
leauith
his
children
a
Testament
or
wyll
,
vnlesse
it
be
throughlie
perfect
,
that
all
occasion
of
striue
maye
be
cut
of
.
why
shew
we
not
lyke
diligence
,
and
fidelitie
in
gods
Testament
?
I
know
that
some
men
bragg
that
the
holie
ministerie
is
adorned
and
bewtysied
bye
garmentes
,
but
it
is
indede
much
obscured
and
darckned
therbye
.
For
the
apparell
affecting
and
occupieng
mennes
eies
,
do
stay
and
hynder
theyr
myndes
from
the
consideration
of
such
spirituall
thynges
as
are
don
in
the
sacramentes
,
and
drawe
them
to
delyghtes
and
pleasures
of
the
Senses
.
Holy
simplicitye
commendeth
and
setteth
forth
gods
ordenaunces
.
Examples
make
of
our
side
,
both
of
Christ
,
and
the
Apostles
,
and
also
the
primitiue
Church
:
which
,
it
is
more
safe
,
more
holye
,
and
more
profitable
to
follow
,
then
to
alter
and
chaunge
,
or
bye
doing
otherwise
to
condempne
christ
.
Here
farther
add
I
that
which
Paule
hath
noted
of
mennes
doctrines
,
that
outwardly
,
they
haue
a
spice
and
shew
of
wysdome
through
supersticion
,
and
humblenes
of
the
mind
,
and
hurtinge
of
the
bodie
,
But
what
maketh
vs
,
to
delyght
so
to
defyle
our selues
with
popish
filthines
?
whie
geue
we
not
that
honor
to
.
Iesus
Christs
priesthode
?
which
popish
Priestes
giue
to
Antechristes
priesthode
?
There
is
nothing
so
small
or
light
by
hym
prescribed
,
although
it
diffent
or
varie
from
Christ
,
which
his
obserue
not
verye
superstitiously
and
precisely
to
the
vttermost
.
Whye
do
not
we
agayne
lykewise
in
all
thynges
obey
Christ
,
contenting
our selues
with
his
naked
and
simple
trueth
?
To
conclude
,
There
are
obiected
somme
thinges
of
the
fautors
and
patrons
of
these
garmentes
,
which
it
shall
suffice
breiflie
and
in
few
wordes
to
note
and
touch
,
for
that
they
ouerthrowe
not
our
reasones
before
Alleadged
.
IN
indifferent
thynges
we
must
haue
regard
to
the
weakenes
of
our
bretherne
,
A
man
may
deny
those
thinges
to
be
indifferent
,
which
obscure
Christes
pristhode
,
Agayne
,
That
policie
and
wysdom
of
mans
reason
(
which
seketh
and
promiseth
it selfe
peace
by
vnlawfull
meanes
)
is
ficle
sliperie
and
deceptfull
.
Saul
sekynge
gods
fauor
by
the
sacrifices
of
the
Amalachites
whych
were
forbidden
,
cast
away
hym selfe
vnaduisedlye
.
Ther
is
one
way
and
meanes
to
attayne
sastie
and
health
by
.
Yf
we
altogether
tourne
to
repentaunce
,
beleue
the
gosspell
,
walke
in
innocencie
of
lyfe
,
and
retaine
nothynge
into
the
church
,
which
eyther
hath
not
the
expresse
word
of
god
for
it
,
or
els
drawe
and
take
thence
as
out
of
a
fountaine
,
his
infallable
and
sure
grownd
of
beginynge
.
And
then
that
trew
Pastors
,
and
such
as
be
paynfull
and
diligent
in
teachyng
,
be
placed
and
set
ouer
churches
,
dome
,
and
enill
Shepeherdes
being
excluded
,
and
thrust
forth
:
so
shall
the
Kynge
and
hys
people
florrishe
according
to
the
promises
of
God
,
often
repeted
in
the
Prophetes
.
Bullengerus
Decade
quinta
sermone
nono
.
IT
is
openly
knowen
,
that
our
Lord
in
his
first
supper
,
and
that
the
Apostles
also
in
the
celebration
of
the
supper
,
vsed
A
common
and
honest
garment
,
therefore
hit
is
not
contrarie
to
the
first
institution
:
yf
the
Minister
go
to
the
Lordes
table
arayed
with
his
owne
garment
,
so
that
it
be
comly
and
honest
.
Suerlye
they
that
are
communicantes
vse
no
other
garmentes
,
then
their
common
garmentes
:
here
had
men
nede
to
take
hede
that
supersticion
creape
not
in
,
it
semeth
that
the
old
Fathers
vsed
A
cloke
or
an
ouermost
garment
aboue
their
common
garment
.
But
they
did
not
that
by
any
example
they
had
of
Christ
or
hys
Apostles
,
but
after
the
tradition
of
man
.
At
the
length
thys
stuffe
that
we
see
at
this
tyme
,
was
gathered
by
following
of
the
Sacerdotall
aparell
of
the
old
lawe
,
and
was
cast
vppon
the
Ministers
that
wolde
minister
the
communion
,
And
Innocentius
the
third
of
that
name
doth
not
conceale
that
,
But
we
haue
learned
a
great
whyle
a
goe
,
that
the
leuiticall
rites
and
ceremonies
are
not
onelye
abrogated
,
But
that
they
ought
not
to
be
brought
againe
into
the
Church
by
any
man
.
Therfore
when
as
we
lyue
in
the
lyght
of
the
Gospell
and
not
in
the
shadow
of
the
lawe
,
by
good
right
we
cast
away
that
Massely
,
and
leuiticall
apparell
.
Bullengerus
in
the
vi
.
Chapter
of
the
beginning
of
Errors
.
THe
Fathers
of
old
time
,
had
vsed
a
playne
garment
,
and
not
greatly
costly
,
which
they
vsed
in
celebrating
of
the
sacramentes
and
other
gods
seruice
,
for
the
most
part
they
were
couered
with
an
ouermost
garment
:
whiles
the
Minister
went
about
to
serue
the
Chirch
at
the
table
of
the
I
ord.
of
olde
time
the
Priest
was
couered
with
that
garment
,
which
seemed
to
euery
countrie
most
honest
,
whilest
he
did
consecrate
and
deuide
the
bodie
and
blood
of
the
Lorde
.
But
the
stuffe
that
is
vsed
now
a
dayes
,
was
fet
from
th
eIewish
priesthode
,
as
Rabanus
is
the
witnes
,
which
in
the
first
booke
of
his
institutions
and
the
xiiii
.
chapter
,
and
in
those
that
followe
doeth
diligently
declare
,
how
that
thys
attire
in
all
poinctes
is
like
vnto
the
apparell
of
Aaron
.
And
Innocentius
the
Pope
(
for
this
attyre
vtterlie
womanishe
and
lyke
vnto
maidens
playes
,
)
was
so
bold
as
openly
to
pronounce
and
giue
sentence
,
that
not
all
the
customes
of
the
lawe
are
not
abolished
or
put
downe
.
And
these
doth
he
wright
in
the
iiii
.
booke
and
iiii
.
chapter
,
of
the
misticall
sacrament
of
the
Altare
.
Musculus
vppon
the
second
Chapter
of
the
Epistell
of
Sainct
Paule
to
the
Ephesianes
.
IN
this
our
age
,
there
ar
some
that
carnestlye
go
about
,
that
the
partes
that
are
at
debate
sholde
be
brought
vnto
vnitie
,
goe
aboute
to
seke
it
not
in
Christ
whych
maketh
,
them
one
that
ar
at
debate
.
But
thinke
not
that
vnitie
may
be
gotten
after
this
manner
,
that
we
should
go
back
ouer
vnto
them
,
and
returne
,
and
be
made
Papistes
agayne
,
but
by
this
way
trew
vnitie
can
not
be
gotten
,
whyche
can
not
consist
but
in
him
that
maketh
of
both
one
.
The
same
Musculus
vpon
the
second
Chapter
of
the
second
epistell
of
Sainct
Paule
to
the
Cormthians
.
IS
it
not
the
office
of
a
Shepherd
,
to
brynge
home
agayne
into
the
way
shepe
that
starv
abrode
,
whether
they
will
or
no
,
lest
they
should
perishe
?
I
answer
that
we
do
nottwitch
or
speak
agaynste
the
lawfull
office
of
trew
Pastores
,
whose
office
is
to
bringe
agayne
into
the
way
,
but
against
lordshippe
whych
first
Christ
,
him selfe
spake
against
&
reproued
:
the
22.
of
Luke
.
And
afterward
the
Apostell
Peter
in
the
5.
chapiter
of
his
former
epistell
,
and
god
him selfe
in
the
old
testament
reproued
in
false
shepherdes
whyche
playd
the
Lordes
,
to
cruelly
ouer
his
slocke
.
A
trew
Shepherd
seketh
his
shepe
that
strayeth
away
,
when
he
hath
found
it
,
he
layth
it
vppon
his
shoulders
least
it
shuld
perishe
.
But
a
false
Shepherd
kylleth
and
destroyeth
:
so
our
Lordes
of
chirches
do
not
instruct
and
teache
those
that
they
iudge
to
erre
in
the
Chirche
,
because
they
can
not
,
nay
because
they
care
not
,
but
wyth
commaundement
constreyne
them
to
deny
the
truthe
that
wyth
theyr
violence
they
may
bryng
to
passe
what
they
wyll
and
wyth
tormentes
compell
them
to
recant
and
cruelly
kylll
them
that
wyll
not
.
Is
not
this
to
be
Lordes
ouer
oure
fayth
in
the
Churche
of
Christe
?
For
what
other
thynge
is
it
to
play
the
Lordes
then
not
by
the
law
,
and
lawfull
power
,
not
for
the
profit
of
the
Subiectes
,
to
command
those
thinges
that
arryght
and
lawfull
but
euen
at
theyr
commandement
,
for
theyr
owne
lust
and
pleasure
,
to
exercise
lordshippe
ouer
theyr
Subiectes
,
and
to
shew
the
preminence
of
theyr
superioritie
to
a
poinct
whatsoeuer
they
lyst
,
to
be
beleued
,
and
done
,
and
that
with
high
lookes
,
and
great
pride
and
wyth
cruell
threaninges
,
to
exhort
in
all
thynges
obeydience
of
all
men
euen
most
seruile
and
fullest
of
slauerye
,
and
require
the
same
to
be
performed
against
the
consciences
of
the
faithfull
people
.
If
the
Lordes
of
the
Chirches
be
free
from
this
kynd
of
lord
shippe
let
them
restore
the
free
consciences
of
faithfull
men
againe
from
the
yoke
of
mans
auctoritie
and
let
them
abyde
in
the
christen
libertye
wherby
they
are
not
the
bond
men
of
men
,
but
his
,
of
whom
they
were
bought
agayne
with
a
greate
price
or
ransom
.
Musculus
vpon
the
xxij
.
chapiter
of
sainct
Mathew
.
WE
see
here
how
men
sho'd
obey
Magistrates
,
and
what
difference
they
ought
to
put
betwene
God
and
the
Emperor
for
all
though
he
be
the
officer
of
God
,
there
is
one
thinge
that
is
dew
vnto
him
,
and
an
other
that
is
dew
vnto
GOD
:
Therfore
we
ar
taught
hete
ij
.
thinges
.
The
first
is
,
that
the
seruantes
of
God
not
only
may
,
but
ought
to
obey
the
Magistrate
.
the
Apostles
did
teach
this
Roma.
13
:
and
,
1.
Pet.
3.
The
second
thinge
is
,
that
is
erthlye
udew
to
the
Emperor
,
and
it
that
belongeth
vnto
religion
is
dew
vnto
God
.
in
erthly
thinges
we
haue
the
Image
of
the
Emperor
in
A
coyne
,
which
teacheth
what
we
owe
vnto
the
Emperor
.
Againe
,
we
bere
in
our
soule
by
the
sealinge
of
Christ
and
his
holie
spirit
beinge
signed
or
coyned
through
baptisme
and
haue
therebye
the
inscription
of
the
name
of
Christ
whereby
we
are
taught
what
we
owe
vnto
God
.
God
forbiddeth
not
vs
to
giue
vnto
the
Emperor
it
that
is
dew
vnto
him
.
The
were
it
not
great
wickednes
and
vngodlines
yf
that
the
Emperor
wold
not
suffer
it
that
is
dew
vnto
God
to
be
giuen
vnto
him
but
will
take
it
vnto
his
owne
selfe
?
Musculus
in
his
comune
places
in
the
chapter
of
Magistrates
.
BY
consideryng
of
these
thinges
it
appeareth
plainlie
,
it
belongeth
not
vnto
them
without
the
word
of
God
to
ordeine
any
thinge
.
Musculus
in
his
comuneplaces
in
the
title
of
the
Ministers
of
the
word
.
IT
is
therfore
otu
of
all
doubt
,
that
it
was
ordeined
by
the
Apostles
in
the
first
and
apostolick
Church
that
the
elders
of
the
Church
,
Episiopountes
,
(
that
is
to
say
,
they
that
haue
the
chardge
of
the
Lordes
flocke
)
shold
exercise
the
ministery
of
teaching
and
gouerning
by
their
comune
labor
,
and
that
they
shold
be
as
a
man
wolde
say
,
akephaloi
(
that
is
to
say
subiect
to
no
hed
and
President
)
of
which
sort
euen
at
this
time
some
Ministers
of
the
word
ar
found
in
some
Chirches
,
emongest
whome
none
is
found
superiot
or
hygher
then
ar
other
in
office
,
and
in
power
:
although
one
be
more
excelent
then
an
other
,
in
learninge
,
in
the
gifte
of
eloquence
,
or
wisedom
.
But
after
the
times
of
the
Apostelles
(
as
Sainct
I
erom
saith
)
when
there
rose
emongest
the
elders
of
the
chirch
dissentiones
and
schismes
or
sectes
and
as
I
do
iudge
when
as
that
temptation
of
superioritie
or
hygher
auctoritie
entred
into
the
mindes
of
the
elders
:
Shepherdes
and
Teachers
litle
by
litle
,
some
one
of
the
number
of
the
elders
began
to
be
chosen
,
which
was
made
president
aboue
the
rest
and
he
beinge
set
in
a
higher
degree
was
named
a
Bishoppe
,
and
so
he
alone
toke
that
name
vnto
him
,
which
before
,
other
had
comune
with
him
.
But
wheather
that
cowncell
did
profit
the
Church
of
Christ
,
or
no
,
that
such
Byshoppes
shold
be
made
,
which
rather
by
the
coustome
,
than
by
the
trueth
of
gods
ordinance
,
should
be
brought
in
and
be
of
greater
auctoritie
then
Elders
:
it
was
better
declared
in
times
folowinge
,
when
this
custome
at
the
frrst
was
brought
in
,
for
wee
may
blame
that
custome
,
for
all
the
hygh
pride
,
ritches
,
tyrannie
,
and
corruption
of
all
Chirches
of
Christ
,
which
these
princely
and
knightlie
Bushoppes
haue
,
and
do
now
exercise
.
Which
thynge
if
Ieremie
had
sene
,
doubtles
he
wold
haue
knowledged
this
councell
to
haue
bene
,
not
of
the
holy
ghost
,
to
take
away
diuision
as
was
pretended
,
but
Sathans
councell
,
to
destroy
and
to
waste
the
old
Ministers
of
feading
of
Christes
flocke
,
whereby
it
might
be
also
brought
to
passe
that
the
Chirch
sholde
not
haue
trew
Pastors
,
Docters
,
Elders
,
and
Bishoppes
,
but
vnderneth
the
visers
of
those
names
,
idle
bellies
,
&
myghtie
Princes
,
whych
not
onelye
wyll
not
preach
them selues
,
and
feade
the
people
of
the
Lord
wyth
holsom
doctrine
,
but
wyll
not
suffer
the
flocke
to
be
fed
by
any
other
,
whych
thynge
they
do
by
great
violence
.
Musculus
also
in
the
same
place
vpon
the
same
matter
intreatinge
of
the
power
of
Mynisters
.
THis
mater
hath
bene
wonderfullie
tossed
with
a
continuall
contention
through
them
which
hath
more
aspired
for
preeminence
,
and
gaped
for
the
supreme
power
,
then
haue
gon
about
the
lawfull
exercisinge
of
the
ministerie
,
for
they
desired
rather
to
be
Lordes
in
the
chirch
then
to
serue
it
.
And
at
this
present
time
,
the
most
part
of
them
which
castinge
away
the
tyrannie
of
the
Byshoppe
of
Rome
,
will
seme
to
haue
brought
the
Chirches
ageine
into
the
libertie
which
was
purchassed
by
Christ
,
ar
assaulted
with
this
temptation
.
These
,
beinge
otherwayes
good
men
,
and
exercisinge
faithfully
and
diligently
the
office
of
teachinge
:
suppose
that
by
this
mcanes
,
they
shall
profit
the
Churches
,
if
they
deliuer
the
Ministry
of
the
word
from
contempt
and
despicinge
(
which
hit
suffereth
now
in
all
places
)
and
wolde
restore
it
to
the
old
honor
againe
.
But
on
the
other
side
,
there
ar
other
not
euell
men
,
but
also
well
learned
and
workers
in
the
word
of
God
,
that
stand
vp
against
these
,
And
a
litle
after
be
saith
.
It
is
plainly
to
be
granted
at
the
beginning
that
some
power
was
giuen
vnto
the
ministery
of
the
word
and
to
the
dispēfation
of
the
mysteris
of
God
which
is
profitable
and
mightie
to
edisication
,
yea
and
necessarie
for
our
saluation
,
which
is
through
Christe
,
and
that
is
ment
by
the
way
of
a
smilitude
of
Christ
him selfe
when
as
in
the
xxiiij
.
of
Mathew
he
saithe
who
thinkest
thow
is
a
faithfull
seruant
and
a
wise
.
Whom
the
Lorde
hathe
made
Ruler
ouer
his
housholde
to
giue
them
meate
in
time
?
he
meaneth
that
he
wolde
giue
vnto
his
Disciples
such
power
ouer
his
Chirch
as
they
haue
to
whome
the
whole
housho
de
is
committed
of
the
good
man
of
the
howse
,
that
they
shold
giue
them
sufficient
meat
.
&
Marke
13.
Euen
as
a
man
that
goeth
into
a
far
countrey
leaueth
his
howse
and
hath
giuen
power
vnto
his
seruantes
and
hath
apoincted
euery
man
his
office
and
hath
giuen
chardge
vnto
the
Porter
that
he
shold
watche
.
Watch
ye
therefore
,
&c.
Doubtles
he
spake
these
thinges
vnto
his
Disciples
,
to
shew
what
sholde
be
their
condition
,
that
he
had
departed
from
them
to
Heauen
And
a
litle
after
amongest
3.
powers
there
is
one
that
is
called
potestas
iuris
,
that
is
the
power
of
ryght
,
whereby
a
man
hath
lordshippe
ouer
his
owne
substance
,
whych
is
not
subiect
vnto
an
other
mans
ryght
:
This
power
of
ryght
is
ginen
of
God
the
Father
vnto
his
sonne
Christ
,
for
he
sayth
all
power
is
giuen
vnto
me
in
Heauen
and
in
Earth
.
Peter
taketh
away
this
power
from
the
Ministers
of
Christ
when
he
saythe
,
ar
eniuryous
and
do
wrong
to
the
maiestie
of
Christe
and
also
to
the
libertie
of
the
Church
.
As
many
as
do
this
vtterly
perteyne
vnto
the
Kingdome
of
Antechriste
,
which
occupienge
the
place
of
Christ
in
the
Church
and
chalenging
all
his
aucthorytie
not
onely
for
this
cause
that
he
is
contrarie
to
Christe
but
also
for
that
he
thrust
him selfe
into
the
Church
in
st●de
of
Christe
is
iustly
called
Antechrist
that
is
the
aduersarie
and
also
the
vycar
of
Christ
for
euen
as
he
is
called
Antistrategos
not
only
that
is
against
the
chefe
Capitaine
but
he
also
that
thrust
him selfe
by
vsurpation
vnto
the
souldiers
to
be
theyr
chefe
Capitayne
and
braggeth
of
his
office
.
Rodolphus
vpon
the
22.
Chapiter
of
Marke
.
THere
is
no
stronger
or
greater
hynderaunce
vnto
saluation
,
A
litle
after
in
the
same
Chapter
.
THe
Papistes
do
saye
that
they
are
not
rashlie
to
be
prouoked
to
angre
whych
are
defended
by
the
publique
aucthoritie
of
Kynges
,
The
same
Rodolphus
a
little
a
feer
in
the
same
chapter
.
CAuete
a
Scribis
inquit
.
Beware
saith
he
of
the
Scribis
in
dede
it
is
but
A
short
sentence
,
but
such
a
one
as
many
men
doubtles
thought
vntollerable
.
For
he
speaketh
of
them
,
which
for
the
space
of
many
hundred
yeres
occupied
the
chiefe
place
in
the
Church
.
To
whom
God
,
had
committed
his
lawe
and
the
key
of
knowledge
(
as
it
is
sayde
in
another
place
which
also
sitting
in
the
preachinge
Stoole
of
Moyses
,
gloried
much
,
that
they
did
succede
the
old
Priestes
and
Prophetes
,
knowledge
them
to
be
their
Pastors
,
but
rather
that
they
shold
depart
from
them
,
for
so
Sainct
Peter
the
Apostle
someth
,
afterwardes
to
expound
these
wordes
,
when
as
he
saieth
to
them
of
Ierusalem
that
axed
counsell
of
hym
separemini
a
generationeista
praua
.
The
same
Rodolphus
writynge
also
vpon
the
same
Chapiter
sayeth
.
THe
Pope
calleth
hom
againe
from
banishment
not
only
the
Iewish
ceremonies
,
but
also
the
ceremonies
of
the
Gentiles
,
and
he
putteth
them
to
death
that
desiar
,
to
enioy
the
christian
lybertie
:
And
a
little
after
he
sayeth
,
Euangelio
omnis
in
religione
imaginum
vsus
prohibetur
,
quem
simul
in
lege
&
Prophetis
damnari
certum
est
.
In
religion
all
vse
of
Images
is
forbydden
by
the
gospell
:
whose
vse
also
is
condemned
without
all
doubt
,
in
the
lawe
and
the
Prophets
.
The
same
Rodolphus
vpon
the
first
Chap.
of
the
Apostoles
Actes
.
THere
ought
nothynge
to
be
preached
,
neither
with
carnall
weapons
,
neither
by
the
strength
of
the
Princes
of
this
worlde
.
But
with
the
preachinge
of
the
word
wherwith
the
spirit
of
Christ
,
vseth
for
to
worke
strongly
in
meus
mindes
.
The
same
Gualterus
vpon
the
xiiij
.
Chap.
of
the
Actes
,
if
that
the
Apostles
durst
not
take
vpon
them
such
aucthoritie
as
to
go
away
from
Christes
commaundement
,
and
to
thrust
new
traditions
vnto
the
Churches
,
doubtles
their
rashnes
and
presumption
,
can
not
in
any
wise
be
accused
,
who
at
this
tyme
,
vnder
their
name
and
pretence
dare
so
vnshamefastly
do
it
.
The
same
Rodolphus
vpon
the
2.
of
Sainct
Marcke
.
THis
is
also
to
be
marked
,
As
in
husbandry
hit
is
conuenient
,
The
same
Cualterus
wrytynge
vpon
the
7.
chap.
of
the
Actes
of
the
Apostles
.
THe
primitiue
church
,
as
we
see
here
,
had
her
diseases
,
neyther
are
they
lyght
trespaffes
neyther
small
faultes
,
which
are
here
rehersed
,
but
horrible
faultes
,
they
put
difference
betwene
Nation
and
Nation
,
they
are
diuided
with
factions
,
they
occupie
contention
and
that
not
preuely
,
they
bewray
the
bytternes
of
theyr
mindes
most
wyckedly
by
theyr
murmuryng
.
Therefore
we
see
that
the
primatiue
Church
was
infected
wyth
that
synne
,
for
the
which
many
thowsandes
vnder
Moyses
were
ouerthrowne
in
the
Wyldernes
.
The
same
Gualterus
vpon
the
first
chap.
of
the
Actes
of
the
Apostles
.
THerefore
it
is
an
vngodly
,
and
a
tirannicall
rashnes
of
them
,
whych
,
thinke
that
they
may
make
newe
Articles
of
the
fayth
,
and
to
thrust
into
the
Church
traditions
by
the
aduise
of
mans
reason
.
¶
FINIS
.