AN
ANSWER
TO
TWO
MALITIOVS
SLANDERS
CONCERNING
the
conquest
of
England
,
falsly
supposed
to
be
pretended
and
solicited
by
the
Catholykes
,
and
touching
the
late
enterprise
of
the
king
of
Spayne
in
Ireland
.
Also
concerning
Sir
William
Stanley
.
CHAP.
I.
AMONGST
many
malitious
slanders
,
wherwith
O.
E.
and
other
heretyks
seek
to
make
vs
and
our
cause
odious
to
all
men
,
one
of
the
principalest
is
,
that
wee
desyre
and
conspyre
the
conquest
of
our
countrey
by
the
king
of
Spayne
,
wherewith
they
charge
not
only
F.
Parsons
and
the
Iesuytes
,
but
also
other
English
Catholykes
that
haue
serued
and
serue
the
Catholyke
king
,
in
which
respect
I
cannot
forbeare
to
testify
the
truth
of
my
knowledge
in
this
poynt
,
hauing
had
sufficient
meanes
and
occasion
to
vnderstand
what
hath
ben
treated
with
the
Catholike
kings
of
Spayne
by
any
of
our
nation
since
the
yeare
of
our
Lord
1589.
But
whatsoeuer
may
be
thought
of
their
maiesties
intentions
in
this
behalf
(
which
is
not
my
intention
here
to
defend
nor
treat
of
,
but
to
signify
what
hath
ben
our
treaties
or
dealings
with
them
)
sure
I
am
,
Now
then
;
And
whosoeuer
doth
note
and
regard
with
an
indifferent
eye
,
the
proceeding
of
such
Catholykes
as
haue
laboured
most
in
our
cause
,
and
especially
of
him
whome
our
enemies
do
moste
maligne
,
This
then
is
the
conquest
that
wee
desyre
and
expect
in
England
,
to
wit
,
a
conquest
of
soules
to
God
,
Now
forasmuch
as
I
vnderstand
that
rumours
are
spred
abroad
and
a
conceyt
or
suspition
bred
thereby
,
in
the
heades
of
many
,
that
the
english
Catholykes
haue
also
solicited
the
Catholyke
king
to
the
late
enterprise
of
Ireland
,
I
think
good
also
to
say
somewhat
concerning
that
point
,
that
I
verely
think
no
English
Catholyke
was
acquainted
therewith
otherwise
than
by
comon
fame
or
opinion
,
seeing
that
neither
F.
Creswel
nor
my self
(
both
residing
at
the
same
tyme
in
the
courte
of
Spaine
)
nor
Sir
William
Stanley
who
was
also
come
thether
vpon
occasion
of
busynes
,
were
made
priuy
thereof
,
Of
which
smalle
correspondence
betwyxt
vs
and
them
in
matters
that
concerne
their
country
,
And
veryly
for
our
further
purgation
of
all
suspition
in
this
matter
,
I
may
wel
say
,
that
if
we
had
ben
as
badly
affected
in
that
cause
as
is
conceaued
,
and
had
ben
consulted
withall
,
or
list
to
haue
intruded
our selues
to
speak
our
opinions
,
wee
could
neuer
haue
aproued
the
plot
that
was
executed
,
But
herein
I
meane
not
further
to
enlarge
my self
,
seeing
my
late
Lord
Cardinal
of
happy
memorie
sufficiently
de●ended
and
iustified
Sr.
Williams
action
in
this
behalf
with
a
learned
and
graue
treatise
of
his
,
at
the
same
tyme
,
only
I
wil
say
of
his
person
for
the
particular
knowlege
I
haue
of
him
,
that
the
honorable
cours
of
lyf
he
hath
led
euer
since
hee
became
a
Catholyke
,
&
seruant
to
the
king
,
doth
make
him
no
lesse
recomendable
for
true
Christian
pietie
and
vertue
then
for
wisdome
&
valour
,
in
so
much
that
hee
is
woorthely
held
of
all
strangers
for
the
honor
of
our
nation
,
and
the
true
mirour
or
a
Christian
soldier
,
and
as
for
his
affection
to
his
country
I
do
protest
I
am
wel
assured
,
that
no
man
wysheth
more
honor
&
happynesse
thereto
or
is
more
alienat
from
all
desyre
of
conquest
thereof
then
hee
,
though
our
aduersaries
wil
nedes
imagin
otherwise
of
him
,
and
all
others
that
either
serue
the
Catholyke
king
or
receaue
any
benefit
of
him
,
wherby
thow
maist
perceaue
(
good
reader
)
how
lamentable
our
case
is
,
seeing
that
wee
are
neither
suffred
to
enioy
the
comfort
&
benefit
of
our
religion
country
and
freindes
at
home
,
nor
yet
permitted
without
suspition
and
slander
of
ill
affection
to
the
state
,
to
sustaine
our
lyues
abroad
with
the
liberalitie
of
him
that
only
hath
the
meanes
&
the
wil
withal
,
to
relieue
vs
,
as
hee
releeueth
&
entertaineth
in
lyke
sorte
no
smalle
number
of
strangers
of
all
nations
,
without
any
bad
constructions
made
of
him
,
or
them
for
the
same
.
But
whether
it
be
reason
that
to
auoyd
the
vncharitable
conceyts
of
our
aduersaries
&
to
satisfy
their
desire
of
our
ruyn
,
wee
suffer
our selues
to
perish
rather
than
to
receaue
relief
of
the
Catholyke
king
,
I
leaue
it
to
the
iudgment
of
any
indifferent
&
vnpassionate
man
and
so
wil
proceed
to
say
somwhat
in
particular
of
F.
Parsons
against
whome
O.
E.
doth
spit
foorth
or
rather
vomit
so
much
venim
and
poyson
,
as
he
sheweth
euidently
what
spirit
possesseth
him
,
&
giueth
notable
testimony
to
F.
P.
his
rare
vertues
,
&
great
merits
.
CONCERNING
FATHER
Parsons
in
particular
,
and
that
the
extreame
malice
that
the
heretykes
beare
him
,
is
an
euident
argument
of
his
great
vertue
.
CHAP.
II.
No
man
that
hath
red
the
ecclesiastical
histories
can
be
ignorant
of
the
continual
and
violent
persecutions
that
saynt
Athanasius
suffred
in
this
kynd
,
S.
Basil
for
his
great
learning
&
rare
vertue
surnamed
the
great
,
S.
Hierome
one
of
the
lights
of
the
latin
Churche
,
quid
profuit
,
armasse
exercitum
reclamantium
,
&
vulnus
conscientiae
d●lore
monstrasse
,
liber
mauet
&
homines
perierunt
,
that
is
to
say
,
what
did
it
auayle
them
,
to
arme
an
army
of
clamarous
men
against
me
,
and
to
bewray
the
wound
of
their
owne
conscience
by
their
greef
,
the
book
is
yet
extant
,
but
the
men
ar
dead
and
gon
,
thus
farre
saint
Hierome
;
wherby
he
signifieth
,
that
although
good
men
for
good
workes
suffer
somtymes
great
persecutions
,
[
*
](A00908-e1430-b)
*
Greg.
Nazian
oratione
ad
150.
Episc.
&
in
vita
sua
S.
Gregory
Nazianzen
and
dyuers
other
notable
antagonists
of
the
heretykes
of
their
tymes
,
They
cast
a
brode
against
me
reportes
no
lesse
mad
,
then
malitious
some
say
I
haue
iniuriously
oprest
the
poort
and
blynd
;
others
say
I
drew
a
sword
vpon
my
owne
mother
;
and
others
,
that
I
stole
gold
with
the
healp
of
a
mayd
seruant
;
and
some
agayne
say
,
that
I
haue
ben
always
suspected
of
such
wickednes
,
as
a
man
would
be
loth
should
be
found
in
his
greatest
enemy
.
But
of
these
fellowes
,
and
such
lyke
I
make
smalle
account
,
least
I
may
seeme
to
extend
the
measure
of
my
weaknes
aboue
my
maister
and
lord
,
yea
aboue
all
my
predecessors
,
for
whatsoeuer
cours
of
lyfe
a
man
holdeth
;
it
is
skant
possible
for
him
to
escape
the
sharp
teeth
of
malitious
&
wicked
backbyters
.
But
they
hauing
their
mouths
ful
of
slander
,
&
malediction
shal
one
day
answere
for
it
before
the
Iudge
of
all
,
and
I
in
the
meane
tyme
,
wil
discharge
my
part
,
and
do
that
which
becommeth
mee
,
to
wit
,
admonish
thee
,
Nestorius
,
of
thy
duty
as
my
brother
in
our
lord
,
&c.
Thus
sayd
S.
Ciril
to
the
heretyk
Nestorius
;
and
so
wil
I
say
in
father
Parsons
behalf
,
to
the
heretykes
his
aduersaries
,
to
wit
;
that
hee
litle
regardeth
their
rayling
,
considering
he
cannot
look
to
be
more
free
from
that
kynd
of
persecution
then
his
maister
Christ
,
and
other
seruants
of
God
,
that
haue
laboured
in
the
Churche
before
him
,
and
that
therfore
leauing
them
to
answere
for
it
,
before
the
iust
and
rigorous
Iudge
,
he
wil
in
the
meane
whyle
,
proceed
to
do
his
duty
towards
God
and
them
,
as
heatherto
he
hath
donne
,
not
he
which
suffreth
the
iniury
,
but
he
which
doth
it
is
miserable
.
And
now
to
say
somewhat
particularly
though
very
breefly
of
his
labours
in
Gods
Churche
,
which
makes
him
hateful
to
the
diuel
and
all
heretyks
;
The
second
conclusion
of
these
premisses
,
is
,
that
it
is
not
possible
,
The
third
&
last
poynt
is
,
that
yf
he
stil
continue
to
the
end
,
and
consummate
his
cours
,
according
to
his
beginning
and
proceedings
hetherto
,
as
by
Gods
grace
he
wil
,
he
shal
not
only
gayne
an
eternal
crowne
of
glory
in
heauen
,
but
also
leaue
to
all
posterity
an
euerlasting
fame
of
his
Apostolical
labours
,
Thus
much
I
haue
thought
good
to
touch
breefly
and
truly
here
,
to
serue
for
a
counterpeyse
to
the
multitude
of
malitious
slanders
that
O.
E.
heapeth
vpon
him
in
his
two
lybels
,
EXAMPLES
OF
DIVERS
Catholykes
executed
since
the
Apology
was
written
for
the
same
causes
that
the
martirs
were
put
to
death
in
the
primatiue
Churche
,
and
of
the
great
iniustice
donne
to
two
Priests
condemned
at
Lincolne
by
Iudge
Glanduyle
.
CHAP.
III.
I
Appeale
to
the
remembrance
of
al
those
that
were
present
at
the
araignment
of
M.
Rigby
a
lay
Gentleman
in
the
yere
1600.
whether
there
was
any
thing
concerning
matter
of
state
or
the
least
suspition
thereof
layd
to
his
charge
,
Further-more
what
matter
of
state
was
so
much
as
obiected
to
M.
Palaser
the
priest
,
or
to
M.
Talbot
,
and
to
M.
Iohn
Norton
,
Therfore
can
O.
E.
or
any
man
be
so
impudent
to
say
that
these
lay
men
&
women
dyed
not
for
religion
,
or
that
the
priests
for
whose
cause
they
were
condemned
,
he
which
receiueth
a
Prophet
in
the
name
of
a
prophet
,
shal
haue
the
reward
of
a
Prophet
,
and
he
which
receiues
a
iust
man
,
in
the
name
of
a
iust
man
,
shal
haue
the
reward
of
a
iust
man
.
But
yf
we
consider
the
proceedings
of
the
persecutors
in
those
dayes
,
Wee
read
in
the
ancient
and
Publyk
records
of
the
acts
of
the
proconsuls
of
Africk
vnder
Dioclesian
,
sacrificium
quod
Christus
obtulit
sometymes
ipsum
nostra
redemptionis
Sacramentum
,
nunquid
post
caenam
dominicum
celebramus
?
that
is
to
say
,
do
wee
offer
the
sacrifice
of
the
body
of
our
Lord
,
or
do
wee
say
masse
after
supper
?
and
this
is
euident
by
all
his
discours
in
that
Epistle
,
where
he
treateth
principally
of
the
blessed
sacrifice
,
and
saith
that
Christ
is
buius
sacrificij
autor
,
&
doctor
,
the
Autor
,
and
teacher
of
this
sacrifice
,
and
that
the
Priest
representing
the
person
of
Christ
doth
offer
sacrificium
verum
&
plenum
,
a
true
and
ful
sacrifice
.
spem
salutemque
Christianorum
Dominicum
esse
,
that
the
masse
is
the
hope
and
saluation
of
Christians
,
and
that
therfore
they
could
not
forgoe
it
;
vpon
which
confession
they
were
condemned
to
death
;
&
amongst
rest
there
was
one
Emeritus
in
whose
house
masse
had
been
celebrated
,
to
whome
the
Proconsul
sayd
,
was
the
assembly
made
in
thy
house
,
contrary
to
the
commandement
of
the
Emperours
?
he
answered
,
yea
;
why
didst
thou
,
sayd
the
Proconsul
,
suffer
it
?
I
could
quoth
he
,
do
no
lesse
,
for
that
they
are
my
brethren
;
yea
;
but
thow
oughtst
to
haue
hindred
it
,
sayd
the
Proconsul
;
I
could
not
sayd
the
other
,
for
wee
that
be
Christians
,
sine
Dominico
esse
non
possumus
,
cannot
be
without
masse
;
as
though
,
sayd
the
Proconcul
;
thou
art
not
bound
to
obey
the
edict
of
the
Emperours
,
God
,
sayd
the
martyr
,
is
greater
then
the
Emperours
,
and
ought
more
to
be
obeyed
,
where
vpon
he
was
condemned
,
and
executed
as
the
rest
;
here
now
I
aske
our
aduersaries
whether
these
men
were
put
to
death
for
religion
,
or
no
,
and
whether
it
fareth
not
euen
so
with
vs
at
this
day
,
as
then
it
did
with
them
.
For
although
the
masse
be
not
now
made
treason
but
a
mony
matter
,
yet
by
a
certayne
consequent
,
But
let
vs
compare
breefly
the
proceedings
of
the
persecutors
in
those
tymes
and
these
.
wee
aske
yow
not
,
say
they
,
whether
yow
bee
Christians
,
but
whether
yow
haue
hard
masse
contrary
to
the
commaundment
of
the
Emperours
,
the
lyke
is
donne
now
with
vs
,
for
it
suffiseth
not
our
persecutors
that
wee
confesse
our
religion
(
as
that
wee
are
Catholykes
)
but
they
examine
vs
whether
wee
haue
heard
masse
,
whether
we
haue
ben
reconcyled
by
a
Priest
,
or
whether
the
Queene
bee
supreme
head
of
the
Churche
,
and
such
lyke
,
therby
to
draw
vs
within
the
compasse
of
the
lawes
,
that
they
may
put
vs
to
death
vnder
colour
of
treason
.
Furthermore
the
old
Christians
sayd
for
their
iust
defence
,
Et
portet
magis
obedire
Deo
quam
hominibus
,
we
must
rather
obey
God
then
men
;
neuerthelesse
we
are
condemned
for
disobedience
to
the
lawes
,
as
the
old
Christians
were
;
and
dyed
they
for
religion
and
not
wee
?
M.
Hunt
,
and
M.
Sprat
,
condemned
,
and
excuted
at
Lincolne
in
the
yeare
1600.
And
besydes
these
late
martyrs
before
rehearsed
,
M.
Tichborne
,
M.
Fr.
Page
,
and
M.
R.
Watkinson
,
were
arraigned
&
condemned
at
London
,
for
beeing
made
Priestes
beyond
the
seas
,
and
coming
into
England
,
contrary
to
the
statute
,
&
were
executed
at
Tiburne
the
20.
of
April
this
present
yeare
1602.
beeing
there
not
suffred
to
declare
the
truth
of
their
cause
and
suffrance
.
And
this
was
donne
euen
at
such
tyme
;
as
hope
was
both
giuen
and
conceaued
of
a
more
mylder
cours
of
proceeding
towards
Catholykes
;
then
heretofore
.
It
is
moste
grieuous
to
consider
how
M.
Tichborne
by
one
of
his
owne
cote
was
betrayed
,
and
apprehended
:
almighty
God
vouchsafe
to
restore
to
that
wretched
man
so
great
grace
as
he
fel
from
;
in
the
dooing
of
that
acte
.
M.
Page
and
M.
Watkinson
were
apprehended
in
the
tyme
of
the
sessions
,
the
one
by
a
wicked
woman
;
suborned
to
dissemble
religion
for
such
purposes
:
the
other
by
one
Bomer
,
who
hauing
late
before
playd
the
dissembling
hypocrite
&
spy
at
Doway
,
returned
into
England
there
to
become
the
disciple
of
his
master
Iudas
.
At
the
same
sessions
was
condemned
for
fellony
,
and
also
executed
,
one
Iames
Ducket
,
a
Catholyke
lay
man
,
and
another
lay
man
with
him
,
about
a
treatise
written
by
a
martyr
diuers
yeares
since
,
concerning
the
cause
of
Catholyke
sufferers
.
OF
THE
IMPVDENCIE
OF
a
minister
,
who
being
present
at
the
death
of
two
martyrs
aforesayd
,
affirmed
publykly
that
our
country
was
conuerted
by
saynt
Augustin
the
monke
,
to
the
protestants
religion
,
by
occasion
whereof
the
truth
of
the
poynt
is
euidently
declared
.
CHAP.
IIII.
And
although
I
hold
not
this
minister
for
a
man
of
that
woorth
that
he
may
merit
my
labour
or
any
mans
els
seriously
to
confute
his
ydle
babling
,
yet
for
as
much
as
the
same
hath
bin
oft
published
,
and
preached
by
many
others
,
and
many
ignorant
abused
therby
,
and
seing
the
narration
of
our
first
conuersion
may
no
lesse
profit
and
edify
the
vnlearned
reader
,
with
the
testimony
of
the
truth
,
then
content
and
delyte
him
,
for
the
pleasure
of
the
history
,
I
wil
breefly
treat
,
first
of
the
conuersion
of
the
Saxons
or
English
in
the
tyme
of
King
Edelbert
,
and
after
of
the
conuersion
of
the
Britains
in
the
tyme
of
King
Lucius
,
&
euidently
proue
that
our
Catholyke
faith
was
preached
and
planted
in
our
country
at
both
tymes
,
and
that
our
Kings
and
country
continued
euer
after
the
latter
conuersion
in
the
obedience
of
the
Church
of
Rome
vntil
the
tyme
of
K.
Henry
the
eyght
.
It
appeareth
by
our
chronicles
,
and
histories
,
that
in
the
yere
of
our
Lord
582.
(
according
to
S.
Bedes
computation
)
S.
Gregory
surnamed
the
great
,
the
first
of
that
name
,
conue●ire
Psa●l●re
,
orare
missas
facere
,
praedicare
&
baptizare
coeperunt
,
they
first
began
to
assemble
themselues
,
to
sing
,
to
pray
,
to
say
masse
,
to
preach
,
and
baptise
,
vntil
the
King
being
conuerted
they
had
●eaue
to
buyld
some
Churches
,
and
to
make
others
of
the
●emples
of
the
Idols
,
which
saint
Gregory
ordayned
shuld
●e
donne
with
casting
holy
water
therin
,
buylding
altars
,
●nd
placing
relikes
of
saynts
,
commaunding
further
that
●easts
should
be
celebrated
in
the
dayes
of
the
dedication
of
●he
sayd
Churches
,
&
in
the
natiuity
of
the
martyrs
,
ad
sola
missarum
solemnia
agenda
,
only
for
the
celebration
of
solemne
masses
,
and
further
gaue
him
order
to
ordayne
12.
Bishops
vnder
himself
,
and
to
make
another
Metropolitan
at
Yorke
,
who
when
those
parts
should
be
conuerted
,
should
haue
as
many
vnder
him
,
and
be
himself
after
saynt
Augustins
dayes
,
dependant
only
vpon
the
sea
Apostolyk
,
and
receiue
the
Pal
from
the
same
,
Hereto
may
be
added
the
exercise
of
the
Popes
autority
,
not
only
in
the
dayes
of
King
Edelbert
,
but
also
after
,
in
the
raygne
of
other
Christian
Kings
vntil
the
tyme
that
saynt
Bede
ended
his
history
.
King
Hun
his
successor
;
King
Inas
shortly
after
S.
Bedes
tyme
about
the
yeare
of
our
Lord
740.
went
to
Rome
,
Etheluolph
King
of
England
went
to
Rome
in
Pilgrimage
about
the
yeare
of
our
Lord
847.
and
made
that
part
of
England
which
his
father
Egbert
had
conquered
tributary
also
to
the
Bishop
of
Rome
.
King
Edward
being
threatned
with
excommunication
by
Pope
Iohn
the
tenth
for
that
he
was
carelesse
to
prouide
the
English
Church
of
Bishops
,
King
Edgar
obtayned
of
Pope
Iohn
the
13.
with
licence
,
When
King
Richard
the
first
was
kept
prisoner
by
Frederick
the
Emperour
his
mother
wrote
to
Celestinus
the
Pope
calling
him
the
successor
of
Peter
,
and
the
Vicar
of
Christ
,
quem
Dominus
constituit
super
gentes
&
regno
in
omni
plenitudius
potestatis
,
whome
our
Lord
had
placed
ouer
nations
and
Kingdomes
in
all
fulnesse
of
power
,
and
willed
him
to
vse
the
spiritual
sword
against
the
Emperour
,
as
Alexander
his
predecessor
had
donne
against
Frederick
his
Father
whome
he
did
excommunicate
.
I
omit
others
of
later
tyme
,
seing
no
man
I
think
doubteth
,
but
that
all
the
successors
of
King
Iohn
liued
in
the
communion
and
obedience
of
the
Roman
Church
,
paying
the
old
yearely
tribute
called
the
Peter
pence
,
But
to
returne
to
S.
Augustin
,
and
those
first
two
hundreth
yeres
comprysed
in
the
history
of
S.
Bede
,
yf
wee
consider
the
notable
miracles
wherwith
it
pleased
.
God
to
confirme
this
our
Catholyke
religion
in
those
dayes
for
his
owne
glory
,
and
the
conuersion
of
the
panims
,
no
man
can
●out
that
it
is
the
true
fayth
,
except
he
be
more
faythlesse
&
incredulous
then
those
infidels
that
were
conuerted
therby
.
Saynt
Bede
signifieth
that
S.
Augustin
wrought
so
many
miracles
(
whereof
he
declareth
some
)
that
S.
Gregory
wrote
vnto
him
to
admonish
him
not
to
be
proud
therof
,
OF
THE
FIRST
CONUERSION
of
our
country
whyles
it
was
called
Britany
in
the
tyme
of
King
Lucius
,
with
euident
proofes
that
our
Catholyke
fayth
was
then
preached
&
planted
there
.
CHAP.
V.
BVT
for
as
much
as
our
country
hath
ben
twyse
conuerted
from
paganisme
,
first
in
the
tyme
of
the
Britains
,
and
after
in
the
tyme
of
the
Saxons
or
English
,
they
wil
say
perhaps
that
although
we
proue
,
that
the
second
tyme
our
Catholyke
religion
was
planted
and
established
there
,
when
many
errors
(
as
they
would
haue
the
world
to
thinke
)
were
crept
into
the
Church
,
yet
at
the
first
conuersion
in
King
Lucius
dayes
,
their
religion
was
taught
and
deliuered
to
the
Britains
,
which
some
of
their
croniclers
are
not
ashamed
to
intimat
to
their
readers
,
and
namely
Holinshed
who
(
yf
my
memory
fayle
me
not
,
for
I
haue
not
his
book
here
)
maketh
Eleutherius
the
Pope
write
a
letter
to
King
Lucius
more
lyke
a
minister
of
England
,
then
a
Bishop
of
Rome
.
And
although
no
ancient
historiographer
or
writer
(
for
ought
I
haue
seene
)
do
signify
particularly
,
what
poynts
of
religion
were
preached
to
King
Lucius
at
his
conuersion
partly
for
that
matters
of
so
great
antiquity
are
but
very
breefly
and
obscurely
handled
,
and
partly
because
in
those
dayes
(
when
there
was
no
other
but
our
Catholyke
religion
vniuersally
professed
,
&
this
of
the
protestants
not
so
much
as
dreamt
of
,
)
it
was
needlesse
to
signify
the
poynts
or
articles
therof
,
for
that
it
could
not
be
immagined
to
be
any
other
bur
the
Roman
fayth
;
yet
in
the
discourse
of
the
tymes
and
ages
next
ensewing
the
conuersion
of
King
Lucius
(
whyles
the
fayth
which
he
receiued
remayned
pure
,
and
vncorrupt
)
the
cleare
light
of
truth
doth
snfficiently
shew
it selfe
,
through
the
clouds
of
the
obscure
breuity
wherewith
the
matters
of
those
tymes
are
treated
.
To
this
purpose
it
is
to
be
vnderstood
,
nulla●enus
suscipere
,
in
no
sort
receiue
,
was
suppressed
by
S.
German
,
and
saint
Lupus
,
two
Bishops
of
France
who
at
the
request
of
the
Britains
came
into
Britany
and
confounded
the
Pelagians
in
open
disputation
;
whereby
the
people
were
so
●ncensed
against
the
said
heretykes
that
they
could
hardly
●old
theire
hands
from
them
,
and
in
conclusion
banished
those
that
would
not
yeld
to
the
true
Catholyke
faith
,
First
we
read
that
presently
after
the
persecution
of
Dioclesian
wherin
our
protomartyr
saynt
Alban
with
some
others
was
put
to
death
about
the
yeare
of
our
Lord
286.
the
Christians
that
had
liued
before
in
woods
and
caues
,
Furthermore
it
hapned
after
,
in
the
tyme
that
the
Britans
kept
their
lent
a
litle
before
the
feast
of
the
resurrection
of
our
Lord
,
that
they
were
molested
by
the
Picts
and
Saxons
,
whyles
saynt
German
was
yet
there
;
It
is
also
to
be
gathered
playnly
out
of
S.
Bede
that
there
were
monasteries
of
Monkes
and
religious
men
in
Britany
before
this
tyme
,
Here
I
wish
thee
to
note
,
Good
reader
that
saynt
Bede
in
his
breefe
introduction
to
his
Ecclesiastical
history
(
where
he
intended
to
treat
specially
of
the
second
conuersion
of
our
country
in
the
tyme
of
the
Saxons
)
toucheth
the
400.
yeares
before
,
from
the
tyme
of
King
Lucius
;
so
breefely
,
that
he
passeth
with
silence
about
350.
yeres
therof
at
one
tyme
and
other
,
noting
only
some
things
by
the
way
,
aswel
concerning
the
temporal
,
as
spiritual
affayres
,
in
diuers
tymes
&
ages
to
make
some
conexion
of
his
history
from
the
beginning
.
Therfore
I
leaue
it
to
thy
consideration
what
testimony
and
euidence
we
should
haue
found
of
our
Catholyke
religion
,
yf
he
had
treated
those
matters
particularly
,
and
at
large
,
●e●ng●n
the
course
of
so
few
yeres
as
he
runneth
ouer
,
and
in
so
few
leaues
,
&
lynes
of
a
part
only
of
his
first
book
,
(
which
is
also
very
breefe
,
)
wee
fynd
the
practyse
of
so
many
poynts
of
our
religion
,
testified
and
confirmed
,
as
buylding
of
Churches
in
the
honour
of
martyres
,
the
reuerend
vse
of
saynts
relyckes
,
and
greate
miracles
donne
by
the
same
,
the
intercession
of
saynts
for
vs
,
and
the
custome
to
prayse
and
geue
God
thankes
by
them
;
also
monastical
lyfe
which
includeth
vowes
of
religion
and
chastity
,
the
vse
of
hollywater
,
the
custome
which
in
our
Church
is
yet
most
frequent
,
of
Alleluya
whereby
it
may
be
gathered
that
the
seruice
of
the
Church
(
out
of
the
which
the
same
,
no
dout
was
then
taken
)
was
not
in
the
vulgar
tongue
,
finally
the
keeping
of
lent
,
easter
and
others
feastes
,
wherby
playnly
appeareth
the
vse
&
force
of
tradition
in
the
Church
of
God
,
without
the
testimony
of
expresse
scripture
,
and
all
this
we
see
was
vsed
in
the
Church
of
Britanny
,
when
the
fayth
deliuered
to
King
Lucius
was
yet
in
purity
,
which
proueth
euidently
,
that
he
was
conuerted
to
the
●ame
Catholyke
religion
that
saynt
Augustine
planted
after-wards
amongst
the
English
Saxons
,
which
wee
that
be
Catholykes
professe
vntil
this
day
.
THE
SAME
IS
CONFIRMED
and
proued
out
of
Gildas
.
CHAP.
VI.
THis
may
easely
be
confirmed
out
of
Gildas
the
britan
surnamed
the
sage
,
who
wrote
shortly
after
the
Saxons
came
into
Britany
almost
200.
yeares
before
S.
Bede
,
in
whose
treatyse
of
the
distruction
of
Britany
,
and
in
his
reprehension
of
the
Ecclesiastical
men
of
those
dayes
,
it
is
euident
ynough
,
what
religion
was
professed
from
Lucius
tyme
vntil
his
,
for
first
speaking
of
the
persecution
vnder
Dioclesian
,
he
sayth
that
electi
sacerdotes
gregis
domini
,
the
chosen
Priests
of
our
Lords
flock
were
killed
,
meaning
such
priests
as
did
offer
sacrifice
vpon
the
altar
,
for
so
he
sufficiently
interpreteth
him selfe
,
when
he
reprehendeth
the
negligence
or
the
Britain
Priests
of
his
dayes
,
whome
he
calleth
sacerdotes
raro
sacrificantes
,
ac
raro
puro
corde
inter
altaria
stantes
,
Priests
sacrifising
sildome
,
and
seldome
comming
to
the
Altar
with
a
pure
harte
,
venerabiles
aras
and
sacrosancta
altaria
,
sedem
Caelestis
sacrificij
,
the
reuerend
and
holly
altars
,
and
the
seat
of
the
heauenly
sacrifice
,
and
calleth
that
which
is
offred
therein
sacrosancta
Christi
sacrificia
,
the
holly
sacrifices
of
Christ
,
and
further
geueth
to
vnderstand
that
the
hands
of
the
Priestes
were
consecrated
at
those
dayes
,
as
yet
they
are
in
the
Catholyke
Church
,
when
holy
orders
are
geuen
,
wherby
wee
may
playnly
see
that
the
Priests
of
our
primatiue
Church
in
England
,
and
their
function
(
consisting
principally
,
in
offring
to
almighty
God
sacrifice
vpon
the
Altar
)
is
all
one
with
ours
.
Furthermore
treating
of
the
martirdome
of
S.
Alban
and
his
fellowes
,
that
y●
God
had
not
permitted
for
che
great
sinnes
of
the
Britains
,
that
the
barbarous
nations
which
were
entred
(
he
meaneth
the
Picts
and
Saxons
)
did
depriue
the
People
of
the
toombs
of
saynt
Alban
,
and
of
the
other
martyrs
,
and
of
the
place
of
their
martyrdomes
,
the
same
might
stryk
vnto
them
a
feruor
of
deuotion
,
and
deuine
charity
,
insinuating
therby
the
great
consolation
,
and
spiritual
benefite
that
the
Christians
were
wont
to
receiue
by
the
visitation
of
those
holy
places
;
Also
he
sayth
,
that
before
ful
10.
yeares
past
after
that
persecution
,
repayred
the
old
Churches
distroyed
by
the
persecutors
,
and
buylt
now
in
honour
of
the
martyrs
,
and
kept
festiual
and
holy
dayes
,
lastly
he
playnly
signifieth
that
the
Christians
vsed
in
his
tyme
to
make
vowes
of
chastity
and
that
their
were
monasteries
wherin
religious
and
monastical
life
was
exercysed
,
for
he
maketh
mention
of
an
holy
Abot
called
Amphibalus
,
post
monachi
votum
irritum
after
the
breach
of
his
monastical
vow
to
returne
to
his
owne
wyfe
,
and
much
lesse
to
mary
another
.
mansit
haec
Christi
capitis
membrorum
consonantia
suauis
donec
Arriana
perfidia
,
&c.
this
sweet
consonance
or
agreement
of
the
members
of
Christ
the
head
remayned
vntil
the
Arrian
heresy
spread
her
poyson
there
;
and
although
he
insinuat
,
as
saynt
Bede
also
doth
,
that
afterwards
the
people
became
new fangled
,
and
embraced
other
heresyes
(
meaning
no
dout
the
Pelagian
heresy
(
which
as
I
haue
shewed
before
out
of
S.
Bede
was
quickly
extinguished
there
)
yet
afterwards
he
signifieth
playnly
that
neither
the
Arrian
,
nor
Pelagian
nor
any
other
heresy
took
root
in
Britany
,
and
that
the
Churche
was
cleare
therof
after
the
comming
in
of
the
Saxons
,
about
the
tyme
of
his
byrth
,
the
Kings
,
and
others
as
wel
publik
,
as
priuat
person●●
Priests
,
and
ecclesiastical
men
did
euery
one
their
dutyes
,
and
although
he
declare
presently
after
that
by
the
extreame
negligence
of
their
Kings
and
gouernours
ecclesiastical
and
temporal
,
which
immediatly
succeded
,
greate
corruption
was
entred
at
the
same
tyme
that
he
wrote
,
yet
it
is
euident
ynough
in
him
that
it
was
not
corruption
of
fayth
but
of
manners
,
as
pryd
,
ambition
,
dissolution
of
lyfe
,
dronkenesse
,
lying
,
periury
,
tyranny
in
the
Kings
,
simony
&
couetousnesse
in
the
clergy
,
sildome
sacrifices
,
breach
of
vowes
of
chastity
,
and
of
monastical
lyfe
,
profaning
of
altars
,
and
such
lyke
,
for
the
which
he
threatneth
,
and
as
it
were
prophesyeth
,
the
vtter
destruction
of
Britany
,
which
shortly
after
followed
;
so
that
amongst
other
things
which
he
was
persuaded
brought
the
plague
of
God
vpon
our
country
,
we
see
he
taxed
certayne
customes
peculiar
to
our
aduersaries
,
and
the
proper
fruits
of
their
religion
tending
only
to
the
ouerthrow
of
ours
,
&
therfore
,
it
playnly
appeareth
that
ours
was
then
in
vre
,
and
receiued
detriment
by
those
who
(
though
they
were
not
protestants
in
profession
)
yet
were
protestants
in
humour
and
condition
,
I
meane
profaners
of
Altars
and
holy
things
,
breakers
of
vowes
,
of
chastity
,
and
Apostatats
from
religious
,
and
monastical
lyfe
;
such
as
Luther
and
many
of
his
followers
haue
ben
since
.
And
now
to
come
to
later
tymes
after
Gildas
,
yf
we
consider
the
relicks
of
Christian
religion
which
saynt
Augustine
found
in
Britany
,
&
amongst
other
things
,
the
great
monastery
of
Bangor
,
wherein
were
aboue
two
thowsand
monks
,
it
wil
be
manifest
that
the
ancient
religion
of
the
Britains
was
our
Catholike
fayth
,
for
although
in
the
space
of
a
hundreth
seuenty
and
three
yeres
,
that
passed
from
the
comming
in
of
the
Saxons
vntil
their
conuersion
,
the
Britain
Church
was
not
only
much
decayed
,
but
also
had
receiued
some
aspersion
of
erronious
and
euil
customes
,
yet
in
fayth
and
opinion
they
diffred
not
from
S.
Augustine
,
Thus
much
for
this
matter
,
wherby
thou
mayst
see
,
good
reader
that
saynt
Augustine
found
in
wales
amongst
the
Britains
the
same
religion
&
faith
in
substance
that
he
then
preached
to
the
English
or
Saxons
,
and
which
we
Catholykes
stil
professe
,
which
being
considered
,
with
that
which
I
haue
proued
before
concerning
the
continual
practise
therof
in
the
primatiue
Church
of
Britany
,
whyles
the
same
was
in
purity
and
integrity
,
no
man
that
hath
common
sence
,
can
dout
that
the
same
fayth
was
deliuered
by
Pope
Eleutherius
to
King
Lucius
,
and
generally
professed
throughout
Christendom
at
those
dayes
,
in
which
respect
we
fynd
honorable
mention
,
CERTAINE
POINTS
OF
CONTROUERSY
are
discussed
,
wherby
it
is
prooued
that
King
Lucius
receiued
our
Catholyke
fayth
,
and
first
of
the
Popes
supremacy
in
Ecclesiastical
causes
.
CHAP.
VII
.
BVT
to
the
end
that
this
vndouted
truth
may
be
cleared
of
all
dout
,
I
wil
ioyne
Issue
with
our
aduersaries
,
vpon
some
two
or
three
poynts
now
in
controuersy
betwyxt
vs
,
and
them
,
and
breefly
proue
,
that
the
doctrin
that
we
teach
concerning
the
same
,
was
publykly
held
for
truth
throughout
Christendome
in
King
Lucius
dayes
,
and
that
therfore
he
could
receiue
no
other
then
the
same
from
the
Church
of
Rome
,
and
this
I
vndertake
the
more
willingly
,
for
that
albeit
all
matters
of
controuersy
haue
ben
very
learnedly
and
sufficiently
handled
,
yea
and
whole
volumes
written
of
them
,
by
our
English
Catholykes
in
the
beginning
of
her
maiestyes
raygne
,
yet
by
reason
of
the
strayt
prohibition
of
the
sayd
bookes
,
there
are
an
infinit
number
in
England
,
especially
of
the
younger
sort
,
that
neuer
saw
the
same
,
to
whome
I
desyre
to
giue
in
this
treatyse
at
least
some
litle
tast
,
of
the
truth
of
our
Catholyke
religion
,
so
farre
as
my
determined
breuity
wil
permit
.
First
who
can
with
any
reason
deny
that
the
Popes
supremacy
(
the
confession
whereof
is
now
made
treason
in
England
)
was
in
King
Lucius
dayes
acknowledged
generally
of
all
men
?
for
what
moued
him
being
so
farre
from
Rome
,
to
seeke
to
receiue
the
faith
of
Christ
from
thence
but
that
he
desyred
to
haue
it
from
the
fountayne
&
head
?
were
there
not
Christians
at
the
same
tyme
in
England
,
as
there
had
ben
from
the
tyme
of
Ioseph
of
Arimathia
,
by
some
of
whome
it
is
lyke
he
was
conuerted
,
that
he
might
be
made
a
Christian
per
eius
mandatum
,
by
his
commandement
.
But
for
the
more
manifest
proof
of
this
poynt
let
vs
heare
what
S.
Ireneus
(
who
florished
at
the
same
tyme
in
France
)
teacheth
concerning
the
autority
of
the
sea
Apostolike
gouerned
then
by
Eleutherius
,
from
whome
K.
Lucius
receiued
the
fayth
.
When
we
shew
,
sayth
he
,
the
tradition
of
the
greatest
and
most
Auncient
Church
,
knowen
to
all
men
,
founded
&
constitute
at
Rome
,
by
the
two
most
glorious
Apostles
Peter
,
&
Paule
&
that
the
same
tradition
receiued
from
the
sayd
Apostles
is
deriued
euen
to
this
our
tyme
by
the
succession
of
Bishops
,
we
confound
all
those
that
any
way
eyther
by
an
ouerweening
of
their
owne
wits
,
or
by
vayne
glory
,
or
by
blyndnesse
,
and
euil
opinion
are
led
away
with
fals
conceyts
;
for
euery
Churche
,
that
is
to
say
,
the
saythful
which
are
euery
where
must
needs
haue
recours
to
this
Church
&
agree
therewith
propter
potentiorem
principalitatem
,
for
the
greater
,
or
more
mighty
principality
of
the
same
,
wherein
the
tradition
of
the
Apostles
hath
ben
alwayes
conserued
by
them
which
are
euery
where
abroad
,
and
a
litle
after
,
hauing
declared
the
succession
of
the
Bishops
of
Rome
from
saynt
Peter
to
Eleutherius
who
he
sayth
was
the
twelfth
)
he
addeth
;
by
this
ordination
and
succession
,
the
tradition
which
is
in
the
Church
from
the
Apostles
,
and
the
preaching
of
the
truth
is
come
euen
to
vs
,
&
hec
est
plenissima
ostensio
&
this
is
a
most
ful
&
euident
demonstration
that
the
fayth
which
hath
ben
conserued
in
the
Churche
from
the
Apostles
,
vntil
now
,
is
that
one
true
fayth
which
geueth
lyfe
.
Thus
farre
S.
Ireneus
;
out
of
whose
words
may
be
gathered
three
things
very
imporrant
,
and
manifest
against
our
aduersaries
;
The
first
,
the
force
of
tradition
in
the
Churche
of
God
,
&
that
the
same
alone
being
duly
proued
is
sufficient
to
conuince
all
heretykes
that
teach
any
thing
contrary
therto
.
The
second
that
the
continual
succession
of
the
Bishops
of
Rome
in
one
seat
and
doctrin
is
an
infalible
argument
of
the
truth
.
the
succession
of
Priests
from
the
seat
of
Peter
the
Apostle
to
whome
our
Lord
recommended
his
sheep
to
be
fed
,
holdeth
me
in
the
Catholyke
Church
,
number
the
Priests
,
euen
from
the
very
seat
of
Peter
,
and
in
that
order
of
fathers
,
see
who
succeded
one
an
other
;
that
is
the
rock
which
the
proud
ga●●
of
hel
do
not
ouercome
;
Optatus
Mileuitanus
,
therfore
yow
,
sayth
he
,
that
challenge
to
your selues
a
holy
Churche
,
tel
vs
the
beginning
of
your
chayre
.
Thus
reasoned
these
fathers
against
heretykes
aboue
1200.
yeres
ago
as
also
did
S.
Ireneus
before
,
in
K.
Lucius
tyme
,
and
the
same
say
wee
now
with
no
lesse
reason
against
the
heretykes
of
our
tyme
;
we
shew
them
our
doctrin
conserued
in
a
perpetual
succession
of
Bishops
,
from
the
Apostles
vntil
this
day
,
we
demaund
the
lyke
of
them
,
and
seing
they
cannot
shew
it
we
conclude
with
S.
Irenaeus
that
they
remayne
confounded
,
and
that
they
are
to
be
registred
in
the
number
of
those
that
eyther
by
an
ouerweening
of
their
owne
wits
,
or
by
vayne
glory
,
or
by
blyndnes
and
passion
are
led
away
with
fals
conceits
.
The
third
poynt
,
that
I
wish
to
be
noted
in
the
words
of
S.
Irenaeus
,
is
the
supreme
dignity
of
the
Roman
Churche
aboue
all
other
,
seing
that
he
cauleth
it
the
greatest
&
most
ancient
(
not
in
respect
of
tyme
,
for
the
Churches
of
Hierusalem
and
Antioch
were
before
it
)
but
for
autority
and
therfor
vrgeth
it
as
a
matter
of
necessity
,
&
duty
,
that
all
other
Churches
whatsoeuer
and
all
faythful
people
throughout
the
world
ought
to
haue
recours
therto
,
and
agree
therwith
.
propter
potentiorem
principalitatem
for
the
greater
and
more
powreful
principality
,
and
autority
therof
,
which
autority
is
founded
vpon
no
other
ground
then
vpon
the
institution
of
our
Sauiour
himselfe
who
gaue
the
gouerment
of
his
Church
to
S.
Peter
the
Apostle
,
not
only
for
him selfe
but
also
for
his
successors
,
which
.
I
wil
prooue
heare
,
with
as
conuenient
breuity
,
as
the
importance
of
the
matter
wil
permit
.
THAT
OVR
SAVIOVR
made
S.
Peter
supreme
head
of
his
Churche
.
CHAP.
VIII
.
THE
supreme
autority
of
S.
Peter
ouer
the
Churche
of
God
,
is
to
be
proued
directly
out
of
the
holy
scriptures
,
by
many
places
,
and
arguments
,
but
3.
shal
suffice
for
breuityes
sake
.
The
first
place
is
in
S.
Mathew
where
our
sauiour
promised
to
S.
Peter
to
buyld
his
Church
vpon
him
,
thou
art
Peter
,
or
a
rock
,
and
vpon
this
rock
I
wil
buyld
my
Churche
,
signifying
by
this
allegory
that
he
made
him
the
foundation
or
head
of
his
Church
;
for
the
head
is
to
the
body
,
&
the
gouernour
to
the
common
welth
,
as
the
foundation
is
to
the
buylding
,
that
is
to
say
the
principal
part
,
the
stay
,
strength
and
assurance
therof
;
and
this
appeareth
more
playnly
in
the
Siriac
tongue
in
which
saynt
Mathew
wrote
his
gospel
,
where
there
is
no
difference
betwyxt
Petrus
&
Petra
,
Peter
and
a
rook
.
For
in
steede
of
thou
art
Peter
,
&c.
the
Siriac
hath
,
thow
art
a
rock
,
and
vpon
this
rock
I
wil
buyld
my
Churche
.
For
this
cause
(
as
[
a
](A00908-e4210-b)
a
Ciril
lib.
cap.
2.
loan
.
S.
Ciril
,
S.
[
b
](A00908-e4220-b)
b
Chrisost.
i
cap.
16.
mat
.
Chrisostome
,
S.
[
c
](A00908-e4230-b)
c
Hilar.
in
c
16.
mat
.
leo
.
epist.
89.
ad
epistolos
.
Hilary
and
others
do
note
)
the
name
of
S.
Peter
being
first
Simon
was
changed
by
our
Sauiour
who
sayd
vnto
him
tu
vocaberis
cepha●
,
thou
shalt
bee
called
Cephas
,
which
the
Euangelist
expoundeth
saying
,
quod
interpretatur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
interpreted
a
rock
,
or
stone
,
fortelleth
that
his
name
shal
be
no
more
Simon
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
a
rock
,
signifieng
aptly
by
the
very
word
it selfe
,
that
he
would
buyld
his
Churche
vpon
him
as
vpon
a
most
sure
rock
and
stone
,
whereto
S.
Hilary
agreeth
expounding
the
same
woords
and
speaking
to
S.
Peter
thus
O
happy
foundation
,
of
the
Churche
by
imposition
,
of
thy
new
name
,
in
this
respect
S.
Peter
is
called
in
the
greeke
text
sometymes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
making
a
greek
word
of
the
Siriac
;
and
sometymes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
they
are
synonima
,
and
do
both
of
them
signify
a
rock
.
Albeit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
greek
is
more
commonly
vsed
for
a
rock
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yet
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
the
masculine
gender
,
&
hath
also
the
same
signification
,
yt
seemed
more
fit
to
be
applyed
to
the
name
of
a
man
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whervpon
yt
followed
that
when
not
only
saynt
Peter
was
commonly
cauled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
greekes
,
(
to
expresse
therby
in
their
language
the
Syriac
woord
Cephas
)
but
also
many
others
had
taken
vnto
them
that
name
for
the
honour
they
bore
to
S.
Peter
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
came
to
haue
two
significations
,
the
one
a
rock
or
stone
,
and
the
other
the
name
of
a
man
which
wee
cal
Peter
,
and
therfore
he
that
translated
S.
Mathewes
gospel
into
the
greeke
out
of
the
Siriac
or
hebrew
,
vsed
both
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
translating
,
thow
art
a
rock
and
vpon
this
rok
I
wil
buyld
my
Church
;
for
in
the
first
place
he
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
the
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
denote
in
the
first
,
as
wel
the
trew
signification
of
Cephas
,
that
is
to
say
a
rock
,
as
also
the
name
by
the
which
S.
Peter
was
best
knowen
to
the
greekes
,
and
to
expresse
in
the
later
the
allegory
of
a
rock
,
according
to
the
very
words
of
our
sauiour
,
lest
perhaps
otherwyse
the
readers
attending
more
to
the
name
,
th●n
to
the
signification
therof
,
should
not
perceiue
the
force
of
our
sauiours
allegory
,
who
to
signify
the
strength
and
stabilitie
of
his
Churche
gaue
the
name
of
a
rock
to
saynt
Peter
,
vpon
whome
he
meant
to
buyld
the
same
,
and
therfore
,
I
say
,
the
greeke
translator
elegantly
vseth
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
explicating
the
first
by
the
later
,
and
expressing
the
allegory
in
both
.
And
as
for
the
Latin
translation
it
is
manifest
that
it
followeth
the
greek
,
and
not
the
hebrew
,
nor
Siriac
,
and
that
therfore
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
hath
Petrus
,
partly
for
the
allusion
that
Petrus
hath
both
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
greeke
&
also
to
Petra
in
Latin
(
both
which
signify
a
rock
)
and
partly
for
that
,
from
the
tyme
that
saynt
Peter
was
knowne
by
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Romans
,
Petrus
(
which
is
deriued
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
turning
os
into
vs
,
to
make
it
a
Latin
word
)
was
no
lesse
vsed
for
his
name
and
other
mens
amongst
them
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
amongst
the
greekes
.
And
although
now
in
common
vse
Petrus
doth
signify
nothing
els
but
Peter
,
in
which
respect
it
may
seeme
that
the
Latyn
translator
rather
expresseth
the
bare
name
of
a
man
,
then
the
true
sence
or
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Cephas
neuerthelesse
the
circumstances
being
considered
,
yt
is
euident
that
Petrus
or
Peter
in
the
scripture
,
doth
not
only
signify
the
name
of
a
man
,
but
also
a
rock
.
To
which
purpose
there
is
to
be
noted
a
great
difference
in
Petrus
,
when
it
is
spoken
of
the
Apostle
S.
Peter
,
&
when
it
is
spoken
of
any
other
man
;
as
for
example
,
Cook
is
a
name
now
common
to
many
of
good
cauling
,
though
perhaps
at
first
it
grew
to
be
a
name
,
from
some
one
that
by
reason
of
his
office
was
commonly
cauled
Cook
,
and
therfore
though
now
in
such
as
haue
no
such
office
,
yt
signifieth
nothing
but
a
bare
name
,
yet
in
him
that
was
first
cauled
so
,
it
signified
rather
his
office
then
his
name
;
and
in
lyke
manner
,
though
Petrus
now
haue
no
other
signification
but
the
proper
name
of
a
man
,
as
Thomas
or
Iohn
and
the
lyke
,
yet
in
S.
Peter
the
Apostle
,
who
was
the
first
that
was
cauled
so
,
it
signified
the
office
and
quality
,
which
Christ
gaue
him
when
he
made
him
a
rock
to
buyld
his
Church
vpon
,
and
cauled
him
Cephas
to
signify
the
same
;
the
which
word
Cephas
is
interpreted
Petrus
,
in
our
Latin
translation
and
Peter
in
English
for
where
as
the
Euangelist
himselfe
expoundeth
Cephas
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
greeke
saying
,
which
is
interpreted
a
rock
the
Latin
translator
saith
,
quod
interpretatur
Petrus
which
is
interpreted
Peter
meaning
therby
also
a
rock
,
or
a
man
that
metaphorically
was
a
rock
,
Agayne
in
this
sentence
tu
es
Petrus
&
super
hanc
Petram
,
thow
art
Peter
and
vpon
this
rock
,
&c.
these
words
super
hanc
Petram
do
playnly
expound
Petrus
to
signify
a
rock
;
for
that
the
pronoun
this
can
not
haue
so
proper
relation
to
any
other
word
,
as
to
the
next
antecedent
,
which
is
Petrus
,
so
that
the
sence
must
needs
be
thus
,
thou
art
a
rock
,
and
vpon
this
rock
I
wil
buyld
my
Church
.
Here
also
may
be
considered
the
correspondence
that
the
words
of
our
sauiour
to
S.
Peter
,
haue
with
S.
Peters
words
to
him
,
for
when
our
sauiour
asked
his
Apostles
,
quem
me
esse
dicitis
,
who
say
you
that
I
am
,
he
asked
not
what
they
called
his
name
,
but
what
they
sayd
was
his
quality
,
&
dignity
;
and
therfore
saynt
Peter
answered
not
,
thou
art
Iesus
,
(
which
was
the
name
that
was
geuen
him
at
his
circumsision
)
but
,
thou
art
Messias
,
that
is
to
say
,
the
anoynted
,
or
as
we
commonly
say
,
Christ
,
the
sonne
of
the
liuing
God
;
which
our
sauiour
recompensed
;
not
by
telling
him
his
name
,
which
was
Simon
,
but
by
giuing
him
another
name
,
and
such
a
one
as
signified
the
office
,
qualitie
and
dignitie
that
he
bestowed
vpon
him
;
and
therfore
he
sayd
vnto
him
,
thou
art
Cephas
,
or
Petrus
,
that
is
to
say
,
a
rock
or
Peter
,
and
vpon
this
rock
I
wil
buyld
my
Churche
,
which
saynt
Leo
,
expresly
noteth
saying
in
the
person
of
Christ
to
S.
Peter
thus
,
as
my
father
hath
made
knowen
vnto
thee
my
diuinity
euen
so
I
make
knowne
to
thee
thy
excellency
,
that
thou
art
Peter
that
is
to
say
a
rock
,
&c.
and
S.
Hierome
expounding
the
same
words
of
our
sauiour
and
speaking
also
in
his
person
,
sayth
thus
,
because
thow
Symon
hast
sayd
to
mee
thou
art
Christ
the
sonne
of
God
,
I
also
say
to
thee
,
not
with
a
vayne
or
Idle
speeche
,
that
hath
no
operation
or
effect
,
but
quia
meum
dixisse
fecisse
est
,
because
my
saying
is
a
doing
,
or
a
making
,
therfore
I
say
vnto
thee
thow
art
Peter
(
or
a
rock
)
and
vpon
this
rock
I
wil
buyld
my
Churche
,
thus
farre
S.
Hierom
,
signifieng
that
Christ
both
made
him
a
rock
,
and
cauled
him
a
rock
;
which
yet
he
declareth
more
playnly
in
that
which
he
addeth
immediatly
,
as
Christ
,
sayth
he
,
being
himselfe
the
light
granted
to
his
disciples
that
they
should
be
cauled
the
light
of
the
world
,
ita
Simoni
qui
credebat
in
Pertam
Christum
,
petri
largitus
est
nomen
,
so
to
Simon
who
beleued
in
Christ
the
rock
,
he
gaue
the
name
of
a
rock
(
for
yf
we
expound
not
Petri
,
so
,
the
similitude
is
to
no
purpose
and
therfore
it
followeth
immediatly
,
)
and
according
to
the
metaphor
of
a
rock
it
is
truly
sayd
to
him
,
I
wil
buyld
my
Churche
vpon
thee
here
yow
see
S.
Hierome
vnderstandeth
Petrum
&
Petram
that
is
to
say
Peter
&
a
rock
to
be
all
one
;
and
so
doth
S.
Ambrose
expounding
tu
es
Petrus
,
thow
art
Peter
;
he
is
cauled
(
saith
he
)
a
rock
,
because
he
first
layd
the
foundation
of
fayth
amongst
the
gentils
,
and
lyke
an
vnmoueable
stone
,
doth
hold
vp
or
susteyn
the
frame
and
weight
of
the
whole
Christian
woork
.
Basil.
in
homil.
de
pae●ite●
.
This
may
be
confirmed
out
of
saynt
Basil
who
sayth
,
Petrus
dixerat
tu
es
filius
deiviui
&
vicissim
audierat
se
esse
Petram
,
Peter
sayd
thou
art
the
sonne
of
God
,
and
heard
agayne
,
that
he
him selfe
was
a
rock
,
which
according
to
our
Latin
and
English
translation
of
the
scripture
,
is
not
trew
,
if
Petrus
and
Peter
do
not
signify
a
rock
,
and
thus
wee
see
that
Petrus
being
spoken
in
the
scriptures
of
S.
Peter
,
and
especially
in
those
words
of
our
sauiour
,
Tu
es
Petrus
,
doth
signify
a
rock
,
no
lesse
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
greeke
or
cepha
in
the
Hebrew
,
which
in
our
Latin
translation
is
interpreted
Petrus
,
&
in
our
English
Peter
.
In
this
respect
Tertulian
in
K.
Lucius
tyme
cauleth
S.
Peter
aedificandae
ecclesiae
Petram
,
the
rock
where
vpon
the
Church
was
to
be
buylt
,
the
great
foundation
of
the
Churche
,
and
the
most
solid
or
stedfast
rock
where-vpon
Christ
founded
his
Churche
,
&
S.
Cyprian
(
who
florished
also
within
40.
or
50.
yeres
after
the
conuersion
of
K.
Lucius
)
hauing
rehearsed
these
words
of
our
sauiour
,
thow
art
Peter
,
vpon
him
beiug
one
he
buyldeth
his
Churche
,
and
to
him
he
commendeth
his
sheep
to
be
fed
,
and
after
declaring
the
cause
therof
,
and
the
reason
why
our
sauiour
made
him
cheese
,
or
head
of
his
Apostles
,
(
though
they
were
otherwyse
equal
with
him
in
honour
and
power
of
the
Apostleship
,
yet
sayth
he
,
to
manifest
vnity
he
constituted
one
chayre
,
and
so
disposed
by
his
autority
that
vnity
should
haue
beginning
from
one
,
and
a
litle
after
Primatus
Petro
datur
vt
vna
Ecclesia
Christs
,
&
Cathedra
vna
monstretur
,
the
supremacy
is
geuen
to
Peter
,
that
the
Churche
of
Christ
may
be
shewed
to
be
one
and
one
chayre
,
wherby
he
signifieth
that
our
sauiour
to
conserue
vnity
,
aswel
amongst
his
Apostles
,
as
also
in
his
whole
Church
,
and
to
auoyd
the
occasion
of
schisme
,
which
ordinarily
ryseth
of
pluralitie
of
heads
,
ordeyned
and
appoynted
one
head
ouer
all
,
to
wit
S.
Peter
,
although
all
the
Apostles
receiued
the
Keyes
of
the
Kingdome
of
heauen
,
yea
and
that
the
strength
of
the
Churche
was
established
vpon
them
,
equaly
that
is
to
say
,
aswel
vpon
one
of
them
,
as
vpon
an
other
,
though
not
in
lyke
degree
vpon
euery
one
,
yet
sayth
he
,
one
was
chosen
amongst
twelue
to
the
end
that
a
head
being
appoynted
all
occasion
of
schisme
may
be
taken
away
,
and
S.
Leo
the
great
sayth
,
amongst
the
most
blessed
Apostles
,
there
was
,
in
similitudine
honoris
,
discretio
quaedam
potestatis
,
a
certayne
distinction
or
difference
of
power
,
in
the
lykenes
or
equalitie
of
honour
,
&
although
the
election
of
them
all
,
was
a
lyke
,
yet
it
was
graunted
to
one
vt
caeteris
praemineret
,
that
is
to
say
,
that
he
should
haue
autoritie
ouer
the
rest
,
to
the
end
,
sayth
he
,
that
from
him
(
he
meaneth
S.
Peter
)
as
from
a
certayne
head
our
Lord
might
power
his
giftes
vpon
the
whole
body
;
and
that
whosoeuer
should
be
so
bold
as
to
depart
from
the
solidity
of
Peter
,
he
might
vnderstand
him selfe
to
be
no
way
partaker
of
the
deuine
mistery
vpon
these
reasons
,
I
say
&
vpon
the
warrant
of
our
sauiours
owne
woords
the
most
learned
fathers
of
the
Church
,
both
Greekes
,
and
Latins
do
acknowledge
,
the
same
to
be
buylt
vpon
S.
Peter
,
&
consequently
teach
him
to
be
head
of
the
Churche
,
as
of
the
Greekes
,
Origen
,
Petra
&
crepido
Ecclesiae
the
rock
&
toppe
of
the
Churche
.
Yet
I
think
no
man
can
be
so
simple
as
to
ymagin
that
these
Fathers
affirming
the
Church
to
be
buylt
vpon
S.
Peter
,
that
no
man
can
lay
any
other
foundation
,
then
that
which
is
layed
already
;
Iesus
Christ
;
which
place
,
our
aduersaries
are
wont
to
obiect
against
this
our
Catholyk
doctrin
;
whereas
they
may
learne
not
only
in
the
Fathers
,
the
walles
of
the
citty
,
twelue
foundations
,
&
in
them
the
names
of
the
12.
Apostles
of
the
lambe
;
you
are
,
sayth
he
,
Citizens
of
saynts
,
&
domesticals
of
God
,
buylt
vpon
the
foundations
of
the
Apostles
,
and
Prophets
.
Pastor
Pastorum
,
&
Sanstus
Sanctorum
,
the
shepherd
of
sheperds
,
or
holly
of
hollies
;
the
reason
wherof
S.
Basil
geueth
notably
for
the
explication
of
this
matter
.
Though
Peter
,
sayth
he
,
be
a
rock
,
yet
he
is
not
a
rock
as
Christ
is
,
for
Christ
is
the
true
vnmouable
rock
of
himselfe
,
Peter
is
vnmouable
by
Christ
the
rock
,
for
Iesus
doth
communicat
&
imparte
his
dignityes
,
thus
far
saynt
Basil.
Thow
art
Peter
,
that
is
to
say
,
although
I
am
the
inuiolable
rock
,
the
corner
stone
which
vniteth
both
syds
of
the
buylding
,
&
the
foundation
,
besyds
the
which
no
man
can
lay
any
other
,
yet
thow
art
also
a
rock
,
because
thow
art
consolidat
&
hardened
by
my
strength
,
to
the
end
that
those
things
which
ar
proper
vnto
me
by
my
owne
power
,
may
be
to
the
common
with
mee
by
participation
.
Hereby
it
appeareth
that
although
our
sauiour
Christ
be
the
cheefe
and
principal
foundation
,
that
is
to
say
the
head
of
his
churche
,
yet
by
buylding
the
same
vpon
S.
Peter
,
he
made
him
also
the
foundation
or
head
therof
,
next
after
himselfe
,
and
as
there
are
dyuers
other
heads
vnder
S.
Peter
,
who
in
respect
of
theyr
subiects
may
be
truly
cauled
,
&
are
heads
,
and
yet
in
respect
of
S.
Peter
are
subiects
,
euen
so
,
S.
Peter
,
in
respect
of
all
the
whole
church
,
may
properly
be
cauled
,
and
truly
is
the
head
therof
,
though
he
be
subordinat
&
subiect
to
Christ
,
as
all
the
rest
are
both
to
Christ
and
him
;
and
therfore
S.
Leo
in
the
place
aforesayd
,
sayth
that
there
ar
in
the
people
of
God
many
priests
,
and
many
Pastors
,
all
whome
Peter
doth
properly
gouerne
though
Christ
do
principally
gouerne
therin
.
Thus
much
for
the
first
proofe
wherein
I
haue
ben
more
large
,
then
I
determined
,
and
therefore
I
wil
be
breefer
in
the
other
two
.
The
second
place
wherevpon
I
ground
the
supremacy
of
S.
Peter
,
is
the
words
of
our
sauiour
following
the
former
in
S.
Mathew
videlicet
.
I
wil
geeue
thee
the
keyes
of
the
kingdome
of
heauen
,
and
whatsoeuer
thou
shalt
bynd
vpon
earth
,
it
shal
be
bound
also
in
heauen
,
and
whatsoeuer
thou
shalt
loose
vpon
earth
,
it
shal
be
loosed
also
in
heauen
;
By
the
keyes
is
signified
preheminent
power
,
and
authority
,
wherevpon
grew
the
common
custume
of
deliuering
to
princes
the
keyes
of
townes
,
and
fortresses
,
when
the
people
therin
yeild
,
and
submit
themselues
to
their
absolute
wil
,
&
power
;
and
in
the
scriptures
,
the
woord
clauis
that
is
to
say
,
a
key
is
often
vsed
in
the
same
sence
;
as
in
the
Apocalipse
,
to
signify
the
preheminent
authority
of
our
sauiour
it
is
sayd
of
him
,
habet
clauens
Dauid
,
he
hath
the
key
of
Dauid
,
and
the
Prophet
Isayas
speaking
of
the
supreme
ecclesiastical
power
of
a
high
Priest
in
the
old
law
,
I
wil
geue
,
sayth
he
,
the
key
of
Dauid
vpon
his
shoulder
;
and
therfore
although
some
of
the
doctors
say
sometymes
,
that
all
the
Apostles
receiued
the
keyes
,
(
hauing
respect
to
some
effects
thereof
)
yet
it
is
manifest
that
they
receiued
not
the
same
in
such
ample
manner
,
and
with
such
prerogatiue
as
S.
Peter
,
to
which
purpose
it
is
to
be
noted
,
that
albeit
our
sauiour
gaue
to
all
his
Apostles
,
authority
to
remit
and
retayne
sinnes
,
yet
he
made
no
mention
of
geuing
the
keyes
to
any
but
to
S.
Peter
,
in
which
respect
,
Optatus
Mileuitanus
sayth
,
solus
Petrus
claues
accepit
,
only
Peter
receiued
the
keyes
;
and
Origen
vpon
the
same
words
of
our
sauiour
doth
note
,
aliquid
maius
some
what
more
then
the
other
Apostles
,
therfore
Christ
sayd
vnto
him
,
I
wil
geue
thee
the
keyes
of
the
kingdome
of
heauen
,
and
Origen
addeth
further
,
that
there
was
no
smalle
difference
betwyxt
the
Apostles
commission
to
bynd
and
loose
,
and
the
commission
of
S.
Peter
which
he
affirmeth
to
be
more
ample
,
because
(
sayth
he
)
non
erant
in
tanta
perfectione
sicut
Petrus
,
they
were
not
in
such
perfection
as
Peter
,
and
therfore
S.
Leo
sayth
,
that
the
authority
or
power
to
bynd
and
loose
,
Petro
prae
caeteris
to
Peter
aboue
the
rest
of
the
Apostles
;
and
the
reason
is
,
for
that
he
being
their
head
,
and
they
subordinat
to
him
,
he
receiued
the
same
for
him selfe
and
them
,
and
they
held
it
as
from
him
,
&
vnder
him
,
though
they
had
it
also
,
by
Christs
commission
as
wel
as
hee
which
S.
Augustin
teacheth
clearly
,
Propter
apostolatus
sui
primatum
,
or
as
he
sayth
in
an
other
place
,
propter
primatum
quem
in
discipulis
habuit
,
by
reason
of
the
supremacy
he
had
ouer
the
rest
of
the
Apostles
geuing
to
vnderstand
therby
,
that
the
keyes
being
geuen
to
S.
Peter
as
head
of
the
Apostles
,
and
consequently
as
head
of
the
Church
,
they
were
geuen
also
to
the
Apostles
,
and
to
the
whole
Church
,
for
what
is
geuen
to
the
king
as
king
,
the
same
is
geuen
to
the
common
wealth
,
and
from
him
or
by
him
,
as
head
therof
,
is
communicated
,
&
imparted
to
the
whole
body
.
For
this
cause
S.
Chrisostome
treating
of
the
promis
that
our
sauiour
made
to
S.
Peter
to
buyld
his
Churche
vpon
him
,
The
third
,
and
last
shal
be
,
the
commission
and
charge
that
our
sauiour
gaue
particularly
to
S.
Peter
to
feed
his
sheep
,
wherby
he
made
him
general
Pastor
ouer
his
whole
flock
,
whereof
Eusebius
Emissenus
sayth
thus
,
first
Christ
comitted
vnto
him
his
lambs
,
&
then
his
sheepe
,
because
he
made
him
not
only
a
pastor
or
shepherd
,
but
also
the
pastor
of
Pastors
;
Therefore
Peter
feedeth
the
lambes
,
&
he
feedeth
the
sheepe
,
he
feedeth
the
young
ones
,
&
their
dammes
,
he
gouerneth
the
subiects
,
&
their
prelats
,
so
that
he
is
Pastor
of
all
;
for
besydes
lambes
&
sheepe
there
is
nothing
in
the
Church
.
This
is
more
euident
in
the
Greeke
wherein
the
gospel
of
S.
Ihon
was
written
,
then
in
our
latin
translation
,
for
where
as
we
haue
3.
tymes
pasce
that
is
to
say
feed
,
the
greeke
hath
in
the
second
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
doth
not
only
signify
to
feed
,
but
also
to
gouerne
and
rule
wherby
the
Euangelist
signifyed
that
Christ
gaue
to
S.
Peter
commission
,
not
only
to
feed
his
flock
with
preaching
and
teaching
,
but
also
to
exercyse
all
pastoral
authority
ouer
them
,
that
is
to
say
to
rule
and
gouern
them
,
in
which
sence
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
often
vsed
in
the
holy
Scriptures
,
there
shal
come
foorth
of
thee
a
caeptayne
that
shal
gouern
my
people
Israel
,
and
in
the
Apocalipse
,
he
shal
rule
them
in
an
yron
rod
,
and
againe
in
the
Psalm
,
thow
shalt
gouerne
or
rule
theym
in
a
rod
of
yron
,
in
which
places
as
also
in
dyuers
others
of
the
scripture
to
lyke
purpose
,
feede
my
sheep
,
pascendas
,
id
est
docendas
regendasque
,
to
be
fed
,
that
is
to
say
to
be
taught
and
gouerned
;
praesecturam
ouium
totius
mundi
,
the
gouernment
of
the
sheepe
of
the
whole
world
;
be
endewed
with
authority
,
and
farre
to
excel
the
other
Apostles
,
and
agayne
expounding
the
same
words
otherwhere
,
he
sayth
that
Christ
spake
vnto
him
only
,
the
mouth
&
head
of
the
Apostles
,
and
committed
vnto
him
curam
fratrum
suorum
,
the
charge
of
his
brethren
,
and
a
litle
after
;
gaue
him
the
charge
of
the
whole
world
,
which
he
also
affirmeth
in
an
other
place
of
the
vniuersal
Churche
,
saying
,
that
the
supremacy
and
gouernment
of
the
Churche
throughout
the
whole
world
was
geuen
him
by
Christ
.
I
wil
conclude
with
S.
Leo
,
whereas
,
saith
he
,
the
power
of
bynding
and
loosing
was
geuen
to
Peter
aboue
the
rest
of
the
Apostles
;
the
care
&
charge
of
feeding
the
sheepe
of
Christ
was
more
specially
committed
to
him
;
to
whome
whosoeuer
shal
thinck
the
principality
or
supremacy
is
to
be
denied
,
he
cannot
by
any
meanes
diminish
his
dignity
,
but
being
puft
vp
with
the
spirit
of
his
owne
pryde
,
he
casts
him selfe
head-long
to
hel
.
Thus
thow
seest
,
the
blessed
porter
of
heauen
,
the
first
or
cheef
of
the
Apostles
in
Eusebius
the
greatest
of
the
Apostles
,
and
maister
of
the
warfare
of
God
,
in
Epiphanius
the
captayn
of
the
Disciples
,
in
S.
Ciril
Prince
and
head
of
the
Apostles
,
the
Vicar
that
Christ
left
vs
of
his
loue
,
and
to
omit
others
for
breuityes
sake
,
in
S.
Chrysostome
,
the
toppe
or
head
of
the
congregation
of
the
Apostles
,
[
*
](A00908-e6400-b)
*
Hom.
9.
de
paenite
an
vnconsumable
rock
,
the
vnmoueable
top
of
the
buylding
,
and
lastly
the
pastor
and
head
of
the
Churche
.
THAT
THE
SVCCESSORS
OF
S.
Peeter
,
to
wit
,
the
Bishops
of
Rome
,
succeed
him
in
the
supremacy
of
the
Churche
.
CHAP.
IX
.
AND
for
as
much
as
it
is
euident
that
our
sauiour
Christ
gaue
not
this
authority
to
S.
Peeter
for
his
owne
particular
benefit
,
but
for
the
general
good
of
his
Churche
,
nor
for
his
owne
dayes
only
,
but
during
the
tyme
of
the
Churche
militant
,
to
the
end
,
that
so
long
as
their
should
be
any
sheep
in
his
fold
,
so
long
ther
should
be
an
vniuersal
Pastor
to
feed
and
gouerne
them
,
and
that
his
Churche
which
is
a
visible
body
,
might
haue
continually
a
visible
head
,
no
lesse
now
in
the
new
law
,
than
heretofore
in
the
old
,
which
was
a
figure
of
the
new
,
and
had
a
continual
succession
of
Bishops
from
Aaron
,
therfore
I
say
,
all
the
ancient
fathers
worthely
acknowledged
this
our
sauiours
institution
,
and
this
autority
of
an
vniuersal
Pastor
,
not
only
in
S.
Peter
but
also
in
his
successors
,
that
Christ
committed
the
care
of
his
sheep
,
tum
Pe●ro
,
tum
Petri
successorebus
both
to
Peeter
,
and
to
Peeters
successors
,
blessed
Peeter
sayth
he
,
liues
&
gouerns
stil
in
his
owne
seat
,
and
Leo
magnus
affirmeth
that
Peeter
continueth
,
and
liueth
,
in
his
successors
,
Petrus
per
Leonem
locutus
est
,
Peter
hath
spoken
by
the
mouth
of
Leo.
Cathedram
Petri
,
ecclesiam
principalem
,
vnde
vnuas
sacerdotaelis
exorta
est
,
the
chayre
of
Peeter
,
the
principal
or
cheef
Churche
from
whence
springeth
all
Priestly
vnity
,
signifieng
therby
that
as
the
vnity
of
the
natural
body
consisteth
in
that
dyuers
members
being
combyned
vnder
one
head
,
do
all
receiue
from
the
same
the
influence
of
one
lyfe
,
so
also
the
vnity
of
the
mistical
body
of
Christ
consisteth
,
in
that
diuers
Churches
being
conioyned
,
vnder
one
head
,
which
is
the
Roman
Churche
,
or
chayre
of
Peter
,
do
all
receiue
from
the
same
the
influence
of
one
spirit
and
doctrin
which
he
declareth
playnly
in
his
book
of
the
vnity
of
the
Churche
,
where
he
sayth
,
euen
as
there
are
many
beames
of
the
Sunne
,
and
one
light
,
many
bowes
of
one
tree
,
and
yet
one
strength
founded
in
one
root
&
many
brookes
flowing
from
one
fountayne
,
&
a
vnity
therof
conserued
in
the
spring
,
euen
so
the
Churche
of
our
Lord
,
casting
foorth
her
light
euery
where
stretcheth
her
beames
,
through
out
the
world
&
yet
the
light
is
one
,
shee
extends
her
bowes
ouer
the
whole
earth
,
&
spreads
her
flowing
riuers
farre
&
neare
,
and
yet
there
is
one
head
,
one
beginning
,
and
one
fruitful
,
and
plentiful
mother
.
Thus
far
this
famous
martyr
who
speaking
also
other
where
of
Peters
chayre
,
declareth
the
miserable
state
of
those
that
are
deuided
&
seperated
from
the
same
,
which
I
wish
our
aduersaryes
diligently
to
note
,
there
is
sayth
he
one
God
,
one
Christ
,
one
Churche
,
one
chayre
founded
vpon
Peeter
by
our
Lords
woords
,
an
other
Altar
cannot
be
erected
nor
a
new
priesthood
ordayned
whosoeuer
gathereth
any
where
els
scattreth
&
it
is
counterfeyt
,
wicked
,
and
sacrilegious
,
whatsoeuer
humain
fury
doth
institute
,
&
ordayne
to
violate
the
ordenance
of
God
,
he
which
holdeth
not
sayth
he
this
vnity
of
the
Churche
doth
he
beleeue
that
he
holds
the
fayth
of
the
churche
?
he
which
forsakes
the
chayre
of
Peeter
where
vpon
the
churche
was
founded
,
can
he
hope
to
be
in
the
churche
?
Finally
this
blessed
martyr
writting
to
S.
Cornelius
the
Pope
,
Marricem
,
&
radicem
catholicae
Ecclesiae
,
the
mother
&
root
,
of
the
Catholyke
Churche
,
his
collegues
retayne
&
hold
stedfastly
his
communion
,
that
is
as
much
to
say
,
sayth
he
,
as
to
hold
the
vnity
,
&
charity
of
the
Catholyke
church
,
geuing
to
vnderstand
that
he
which
doth
not
communicate
with
the
bishop
of
Rome
,
the
chayre
of
Peter
,
the
fountayne
of
vnity
,
the
root
and
mother
of
the
Catholyke
Churche
he
is
not
a
member
of
the
same
,
nor
gathereth
with
Christ
but
scattreth
.
The
very
same
in
substance
the
famous
Doctor
S.
Hierom
teacheth
as
wel
of
S.
Peeter
,
chosen
of
our
sauiour
,
one
only
amongst
twelue
,
that
a
head
being
appoynted
all
occasions
of
schisme
&
diuision
might
be
taken
away
:
qui
cathedrae
Petri
iungitur
,
meus
est
,
he
which
is
ioyned
to
the
chayre
of
Peter
,
he
is
myne
,
and
agayne
to
him
in
an
other
Epistle
,
following
no
cheef
but
Christ
am
lincked
in
communion
with
thy
beatitude
,
that
is
to
say
with
the
chayre
of
Peter
,
vpon
that
rock
the
Churche
was
buylt
,
whosoeuer
eateth
the
lambe
out
of
this
house
is
profane
,
if
any
man
be
not
in
the
arke
of
Noe
he
shal
perish
in
the
flud
,
and
a
litle
after
,
I
know
not
Vitalis
,
I
refuse
Meletius
,
I
know
not
Paulinus
,
whosoeuer
doth
not
gather
with
thee
scattreth
,
he
which
is
not
of
Christ
is
of
Antichrist
,
thus
far
S.
Hierome
of
the
supremacy
of
Peeters
chayre
,
and
particularly
of
Pope
Damasus
,
of
whome
S.
Ambrose
in
the
same
tyme
acknowledged
no
lesse
;
Ecclesia
domus
De●
dicitur
cuius
rector
hod●e
est
Damasus
,
the
Churche
is
cauled
the
house
of
God
,
the
gouernour
whereof
at
this
day
is
Damasus
,
with
these
all
other
Doctors
of
the
Churche
;
Greekes
and
Latins
agree
,
concerning
the
supremacy
of
the
bishops
of
Rome
;
as
[
a
](A00908-e6810-b)
a
Epiph.
haetic
6●
.
Epiphanius
,
[
b
](A00908-e6820-b)
b
Athan.
2.
●polog
.
&
in
●pist
ad
●e●or
.
Athanasius
,
[
c
](A00908-e6830-b)
c
Basilius
●pist.
52.
ad
●thanas
.
Basilius
,
[
d
](A00908-e6840-b)
d
Greg.
Naz.
●●
carmine
●evita
sua
.
Gregorius
Nazianzenus
,
[
e
](A00908-e6850-b)
e
Chris.
epist
●
&
2.
ad
Inocentium
.
Chrysostomus
,
[
f
](A00908-e6860-b)
f
Ciril
.
epist.
●o
ad
nestor
.
&
epist.
11.
ad
●●er
.
&
pop.
constant
.
&
epist.
18.
ad
●eleslinum
.
Cyrillus
,
[
g
](A00908-e6870-b)
g
Theodor.
in
epist.
ad
leon
.
Theodoretus
,
[
h
](A00908-e6880-b)
h
Sozom.
li.
3
●●ist
.
ca.
7.
Sozomenus
,
[
i
](A00908-e6890-b)
i
Optat.
lib.
2.
cont.
parin
.
Optatus
,
[
k
](A00908-e6900-b)
k
Ambros.
de
●obitu
satiri
.
Ambrosius
,
[
l
](A00908-e6910-b)
l
Aug.
epist.
162.
&
92
ad
●n
.
Augustinus
,
[
m
](A00908-e6920-b)
m
Pros.
lib.
de
●ingratis
.
Prosper
,
[
n
](A00908-e6930-b)
n
Vict
lib
2.
de
peruand
.
Victor
Vticensis
,
[
o
](A00908-e6940-b)
o
Vincen.
in
suo
comment
.
Vincentius
Lirinensis
,
and
[
p
](A00908-e6950-b)
p
Cassiodo
.
li.
●1.
Epist.
2
ad
Ioan.
Papam
.
Concil.
chal.
act.
3.
Epist.
concil
.
chalced
ad
Leonem
.
Lib.
3.
cap.
3.
Cassiodorus
,
all
which
did
wryte
aboue
1000.
yeres
ago
and
playnly
acknowledged
the
supremacy
of
the
bishop
of
Rome
as
appeareth
in
the
places
aleaged
in
the
margent
,
wherto
I
remit
our
aduersaries
;
to
auoyd
prolixitie
,
concluding
with
the
great
councel
of
Chalcedon
abouesayd
,
wherein
Pope
Leo
was
cauled
vniuersal
Bishop
,
dyuers
tymes
,
besyds
that
in
an
epistle
written
to
him
by
the
whole
councel
it
is
playnly
signified
that
the
Vineyard
of
our
Lord
that
is
to
say
the
Churche
;
was
committed
to
his
charge
and
custody
.
To
returne
therfore
to
S.
Ireneus
in
the
tyme
of
King
Lucius
thou
seest
good
reader
how
true
is
that
,
which
he
sayth
of
the
necessitie
and
obligation
that
all
faythful
people
haue
to
agree
with
the
Roman
Churche
,
propter
potentiorem
principalitatem
,
for
the
mightier
,
or
more
powerful
principalitie
therof
,
that
is
to
say
,
for
the
supreme
dignity
it
hath
ouer
all
other
churches
,
as
the
mother
ouer
her
children
,
the
head
ouer
the
body
,
and
the
spring
and
root
of
vnity
.
THAT
THE
BISHOPS
OF
Rome
exercysed
supreme
authoritie
and
iurisdiction
in
the
tyme
of
king
Lucius
.
CHAP.
X.
NOW
then
let
vs
consider
how
the
byshops
of
Rome
did
exercyse
this
theyr
authority
before
,
and
in
the
tyme
of
K.
Lucius
,
and
neare
vnto
the
same
,
the
which
may
appeare
partly
by
the
appellations
out
of
all
parts
to
the
sea
Apostolyke
,
and
the
restitution
,
or
deposition
of
bishops
by
the
sayd
sea
,
and
partly
by
the
decrees
made
by
the
same
for
the
whole
Churche
,
and
the
censures
layd
vpon
such
as
would
not
receiue
and
obey
them
.
Wee
read
in
Tertulian
(
who
liued
in
king
Lucius
tyme
)
that
Montanus
Prisca
and
Maximilla
fals
prophets
in
Phrigia
,
S.
Cyprian
about
250.
yeares
after
Christ
testifyeth
that
Fortunatus
,
discussing
the
crymes
obiected
to
euery
one
of
them
,
as
one
that
had
care
of
them
all
for
the
dignity
of
his
owne
sea
,
restored
euery
one
of
them
to
their
Churches
,
&
wrote
to
the
Byshops
of
the
east
blaming
them
for
the
wrong
they
had
donne
them
,
and
threatning
them
that
he
would
not
suffer
it
,
if
they
proceeded
to
do
the
lyke
hereafter
.
Now
to
speak
a
word
or
two
of
the
deposition
of
Byshops
wee
fynd
an
euident
example
therof
,
within
40.
or
50.
yeares
after
the
conuersion
of
K.
Lucius
,
for
S.
Cyprian
wrote
to
Steuen
the
Pope
to
desyre
him
to
excomunicat
&
depose
Marcian
the
Bishop
of
Arles
in
France
,
and
to
substitute
an
other
in
his
place
by
vertue
of
his
letters
to
the
people
there
,
I
omit
later
examples
wherof
there
are
many
,
to
say
somewhat
of
the
general
decrees
of
Popes
made
before
,
or
in
the
dayes
of
K.
Lucius
.
the
cheef
or
greatest
Bishop
,
the
Bishop
of
Bishops
doth
say
,
&c.
wherby
it
appeareth
what
was
the
title
of
the
Bishop
of
Rome
at
those
dayes
,
for
although
it
should
be
true
,
that
Tertulian
being
then
an
heretyk
and
condemned
by
the
Bishop
of
Rome
,
vsed
those
words
of
Pontifex
Maximus
,
Episcopus
Episcoporum
,
ironice
,
yet
is
it
manifest
,
that
he
did
it
eyther
for
that
such
were
the
tytles
of
the
edict
,
(
which
was
most
probable
,
)
or
els
,
because
he
was
generally
so
called
at
that
tyme
,
by
all
those
that
held
communion
with
him
.
But
to
the
end
good
reader
thou
mayst
the
better
vnderstand
how
this
matter
passed
,
and
euidently
see
the
supreme
autoritie
of
the
Bishops
of
Rome
in
those
dayes
,
it
is
to
be
considered
;
that
there
hauing
been
from
the
tyme
of
the
Apostles
a
different
manner
of
keeping
Easter
in
the
Churche
of
Rome
,
and
the
Churches
of
the
lesser
Asia
(
the
Romans
keeping
it
alwayes
vpon
the
sunday
,
according
to
the
tradition
of
the
Apostles
,
S.
Peter
,
and
saynt
Paule
;
&
they
of
Asia
obseruing
the
tyme
and
custome
of
the
Iewes
,
pretending
the
example
and
tradition
of
S.
Iohn
the
Euangelist
)
Pius
the
first
of
that
name
,
Bishop
of
Rome
,
desyring
to
reduce
all
the
Churche
to
vniformity
,
made
a
decree
that
the
feast
of
Easter
should
be
celebrated
only
vpon
sunday
,
but
for
that
the
Churches
of
Asia
made
great
dificulty
to
leaue
their
tradition
,
as
wel
Pius
,
as
Anicetus
,
Soter
,
and
Eleutherius
forbore
,
victor
the
Pope
Bishop
of
the
citty
of
Rome
dixerit
authoritatem
,
directed
a
commaundement
to
Theophilus
,
Byshop
of
Caesarea
and
Palaestina
that
it
should
be
determined
how
the
easter
should
be
celebrated
there
,
where
our
Lord
the
sauiour
of
the
world
conuersed
.
Therfore
perceptae
qutoritate
,
the
authority
or
commaundement
being
receiued
,
Theophilus
assembled
Bishops
not
only
out
of
his
owne
prouince
but
also
out
of
diuers
other
cuntryes
,
and
when
they
were
come
togeather
in
great
numbers
.
Theophilus
,
protulit
autoritatem
ad
se
missam
Papae
Victoris
,
Theophilus
shewed
the
autority
or
commaundment
that
Pope
Victor
had
sent
him
,
&
declared
quid
sibi
operis
fuisset
iniunctum
,
what
was
enioyned
him
to
do
,
&c.
herein
by
the
way
I
wish
to
be
noted
how
the
Bishop
of
Rome
in
those
dayes
(
that
is
to
say
in
the
tyme
of
Lucius
)
exercised
his
autority
in
calling
of
councels
,
both
of
the
Byshops
of
the
Latin
or
west
Church
,
&
also
of
the
east
,
seing
Theophilus
Byshop
of
Palaestina
assembled
the
prelats
not
only
of
his
owne
prouince
,
but
also
of
diuers
other
by
vertue
of
the
commission
geuen
him
by
Pope
Victor
.
But
to
proceed
,
yt
being
determined
by
all
those
councels
that
the
feast
of
Easter
should
be
kept
on
the
sunday
according
to
the
custome
of
the
Roman
Churche
,
did
admonish
him
that
he
would
not
cut
of
from
the
body
of
the
whole
Church
,
so
many
Churches
for
obseruing
a
tradition
vsed
amongst
them
according
to
an
old
custome
,
and
Nicephorus
,
vt
benignius
statueret
,
that
should
determine
therof
with
more
benignity
and
myldnes
,
wherin
wee
see
Pope
Victors
authoritie
,
and
power
to
excommunicat
all
other
Bishops
;
sufficiently
acknowledged
,
though
there
was
question
of
the
iustnesse
of
the
cause
,
and
conueniency
of
the
fact
neuerthelesse
yt
appeared
afterwards
by
the
determination
of
the
whole
Churche
of
God
,
yea
&
of
the
greatest
part
of
the
Asian
Churches
themselues
,
that
Victor
had
reason
in
that
which
he
did
;
for
as
Nicephorus
testifieth
,
not
only
Asia
did
at
length
yeild
therin
,
vbique
terrarum
in
orbe
decretum
est
,
it
was
decreed
through
out
the
world
that
the
feast
of
Easter
should
be
celebrated
vpon
the
sunday
,
thou
art
Peter
,
and
vpon
this
rock
I
wil
buyld
my
Churche
,
&
hel
gates
shal
not
preuayle
against
it
,
and
to
thee
I
wil
geue
the
Keyes
of
the
Kingdome
of
heauen
,
when
Wilfrid
had
sayd
this
;
King
Oswy
,
who
had
ben
brought
vp
by
the
Scots
,
and
infected
with
their
schisme
,
asked
Colman
wheather
he
could
proue
that
so
great
autority
was
geuen
to
Columba
,
and
Colman
answered
no
,
and
do
you
on
both
syds
,
sayth
the
King
,
grant
without
controuersy
,
that
this
was
sayd
principally
to
Peter
,
and
that
the
Keyes
of
the
Kingdome
of
heauen
were
geuen
him
by
our
Lord
,
and
both
parts
answered
yea
;
nay
then
,
quoth
the
King
merily
,
I
assure
yow
,
I
wil
not
in
any
thing
contradict
that
porter
,
but
as
farre
as
my
knowledge
and
power
shal
extend
,
I
wil
obey
his
commaundments
least
perhaps
,
when
I
shal
come
to
heauen
,
and
haue
him
my
enemy
that
keepeth
the
keyes
,
no
man
wil
open
me
the
gates
;
The
King
hauing
sayd
thus
all
that
were
present
both
litle
and
great
(
sayth
saynt
Bede
)
allowed
therof
,
and
yeilded
to
receiue
the
Catholyke
custome
of
keeping
Easter
on
the
sunday
.
Thus
wee
see
this
great
controuersy
ended
also
in
England
neere
a
thousand
yeres
agoe
,
by
the
autority
of
the
sea
Apostolyke
,
so
that
to
returne
to
Pope
Victor
,
wee
may
truly
say
he
had
the
victory
,
or
rather
that
saynt
Peeter
by
him
,
and
his
successors
vanquished
all
such
as
opposed
themselues
to
this
tradition
of
the
Roman
Churche
.
Seing
then
in
the
tyme
of
K.
Lucius
,
the
Bishops
of
Rome
both
claymed
and
exercised
supreme
authority
ouer
all
other
Bishops
,
making
general
edicts
,
condemning
heretykes
,
deposing
and
restoring
Bishops
,
cauling
counsels
,
and
excommunicating
whole
prouinces
and
countryes
,
I
appeale
to
thee
gentle
reader
,
whether
he
was
not
then
generally
held
for
supreme
head
of
the
Church
,
&
whether
it
is
lykly
,
that
when
Eleutherius
the
Pope
made
King
Lucius
a
Christian
,
he
made
him
a
protestant
,
that
is
to
say
,
an
enemy
to
the
sea
Apostolyk
,
a
persecuter
of
Priests
,
and
of
all
such
as
defend
the
dignity
,
and
autoritie
,
of
saynt
Peeter
his
predecessor
,
from
whome
he
claymed
,
and
held
the
supremacy
,
of
the
Churche
,
which
now
all
protestants
deny
to
his
successors
.
And
agayne
,
seeing
I
haue
proued
that
the
authority
of
the
sea
Apostolyke
is
not
grounded
vpon
any
humain
tradition
but
vpon
the
institution
of
our
sauiour
himselfe
,
who
left
his
flock
and
sheep
to
saynt
Peeter
to
be
fed
,
and
buylt
his
Churche
vpon
him
,
THE
MATTER
OF
HOLY
Images
is
debated
,
and
the
vse
therof
proued
to
haue
ben
in
the
Churche
of
God
euer
since
our
Sauiours
tyme
.
CHAP.
XI
.
BVT
let
vs
examine
a
poynt
or
two
more
of
religion
wherein
our
aduersaries
dissent
from
vs
,
that
wee
may
see
wheather
K.
Lucius
were
more
lyke
to
learne
their
doctrin
concerning
the
same
or
ours
,
and
for
that
they
think
they
haue
a
maruelous
aduantage
of
vs
in
the
matter
of
Images
,
and
relykes
of
saints
,
wherein
they
charge
vs
with
flat
Idolatrie
,
and
breach
of
the
commaundment
of
God
,
I
wil
say
somwhat
therof
.
And
fyrst
I
cannot
but
maruel
at
their
grosnesse
,
non
facies
tibi
Idolum
,
thou
shalt
not
make
to
thy self
any
●dol
,
Idolum
nihil
est
in
mundo
,
an
Idol
is
nothing
in
the
world
Herevpon
it
foloweth
,
that
Images
which
are
not
honored
for
Gods
,
but
ordayned
for
the
honor
of
Christ
,
and
his
saynts
(
who
are
truly
that
which
they
are
represented
to
be
)
are
no
Idols
,
and
therfore
our
aduersaries
are
eyther
very
ignorant
,
or
malicious
,
when
they
confound
these
woords
in
such
sort
as
to
cal
Images
Idols
,
and
to
translate
Idolum
in
the
scripture
an
Image
as
they
commonly
do
very
absurdly
,
and
sometymes
ridiculously
,
as
in
S.
Paule
where
he
speaketh
of
couetousnes
saying
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
Idolatry
,
or
the
seruice
of
Idols
,
and
in
an
other
place
;
that
the
couetous
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Idolater
or
a
woorshipper
of
Idols
(
meaning
therby
that
couetous
men
make
theyr
money
,
and
their
riches
their
Gods
)
they
translate
it
,
couetousnes
is
the
seruice
of
Images
,
and
the
couetous
man
is
a
woorshipper
of
Images
,
as
though
there
were
no
other
Idolatry
,
but
that
which
may
be
donne
to
Images
,
or
that
Image
and
Idole
were
all
one
,
or
that
it
could
be
sayd
with
any
propriety
,
or
reason
,
that
a
couetous
man
makes
his
money
an
Image
,
as
it
may
be
properly
sayd
,
that
he
makes
it
an
Idol
,
because
he
makes
yt
his
God
,
which
yt
neither
is
,
nor
can
be
,
in
which
respect
it
may
wel
be
cauled
an
Idol
.
Furdermore
they
bewray
in
themselues
either
great
simplicity
or
peruers
malice
,
in
that
they
permit
no
honour
nor
reuerence
to
be
donne
to
the
Image
of
Christ
,
&
his
saynts
;
for
doth
not
reason
and
common
experience
teach
vs
that
the
honour
or
reuerence
donne
to
the
Image
passeth
from
thence
to
the
Prototipon
,
the
image
of
the
emperour
,
crowneth
the
Emperour
,
and
he
which
contemnes
his
image
seemeth
to
do
iniury
to
his
person
;
Also
it
was
the
custome
in
tymes
past
to
adore
the
images
of
the
Roman
Emperours
,
which
the
Christians
refused
not
to
do
,
in
which
respect
Iulian
the
Apostata
,
thinking
either
to
draw
them
to
adore
his
fals
Gods
,
or
els
to
haue
some
pretence
to
punish
them
for
contempt
of
his
person
,
placed
his
owne
image
amongst
the
images
of
false
Gods
,
And
sure
I
am
that
many
in
England
which
wil
not
haue
,
nor
reuerence
;
the
image
of
our
sauiour
for
feare
of
committing
idolatry
,
wil
make
no
bones
at
all
,
to
keep
some
picture
or
remembrance
of
their
Maistres
to
kisse
it
,
and
to
vse
other
tokens
of
affection
and
respect
towards
it
,
to
shew
therby
their
good
wil
to
her
.
And
how
many
are
there
in
England
that
condemne
catholykes
for
keeping
images
and
pictures
to
moue
them
to
deuotion
,
and
yet
make
no
scruple
to
keep
lasciuious
pictures
to
prouoke
themselues
to
lust
?
wherby
they
might
see
by
their
owne
experience
,
if
they
were
not
wilfully
blynd
,
what
is
the
effect
of
good
and
deuout
pictures
in
wel
disposed
mynds
,
and
what
it
would
bee
in
themselues
if
they
were
as
spiritual
,
and
feruerous
in
the
loue
of
God
,
as
they
are
carnal
and
fyry
in
sensual
appetyt
;
for
who
douteth
that
deuout
representations
do
as
easely
moue
pious
and
godly
minds
to
holy
cogitations
,
and
affections
,
as
lasciuious
obiects
do
kindle
carnal
mynds
to
concupiscence
and
lust
?
and
therfore
S.
Gregory
Nissen
sayth
,
It
chanced
in
the
house
of
a
Catholyke
where
.
I
was
,
that
a
young
mayd
of
15.
or
16.
yeres
of
age
,
(
who
had
ben
alwayes
brought
vp
amongsts
protestantes
)
comming
thether
,
and
seeing
a
picture
of
Christ
crusified
demaunded
whose
picture
it
was
,
and
being
told
that
it
was
the
picture
of
our
sauiour
Christ
,
wherby
she
might
see
what
he
suffred
for
vs
,
she
was
moued
with
such
compassion
that
after
she
had
stedfastly
beheld
it
a
whyle
,
she
burst
out
first
into
sighes
,
&
after
into
teares
,
saying
that
shee
had
often
heard
of
it
,
but
neuer
seene
it
before
,
adding
further
our
Lord
helpe
vs
if
he
suffred
all
this
for
vs
.
Wherby
it
may
appeare
,
how
true
is
that
,
which
saynt
Gregory
the
greate
sayth
of
Images
,
to
wit
,
Segnius
irritant
animos
immissa
per
auros
That
is
to
say
;
those
things
that
are
conceaued
by
hearing
do
lesse
moue
the
mynds
of
men
,
then
such
thinges
as
are
committed
to
the
sight
.
This
the
deuil
knoweth
so
wel
,
as
to
hinder
the
same
&
all
other
good
effects
of
holy
Images
,
and
deuour
pictures
,
yea
and
to
exterminat
,
as
much
as
in
him
lyeth
,
all
external
monuments
,
and
memories
of
the
lyfe
and
passion
of
our
sauiour
,
and
his
saynts
,
and
so
by
degrees
to
root
out
all
Christian
religion
,
he
hath
stirred
vp
in
all
ages
his
instruments
and
seruants
to
make
warre
against
holy
Images
vnder
colour
of
zeale
to
Gods
honour
and
glory
.
To
this
purpose
it
may
be
noted
,
that
the
first
and
cheef
impugners
of
the
lawful
vse
of
Images
,
for
some
hundreth
yeares
togeather
,
were
eyther
Iewes
,
or
magicians
or
manifest
heretikes
,
or
otherwyse
know
in
for
most
wicked
men
.
the
seruant
of
Satan
,
saying
that
he
made
himselfe
a
Bishop
,
before
he
was
baptised
,
and
that
he
was
the
first
that
taught
that
the
Image
of
Christ
,
and
of
his
saynts
ought
not
to
be
woorshiped
,
and
almost
200.
yeres
after
,
in
the
yere
of
our
Lord
676.
the
Iewes
impugned
the
vse
of
Images
in
their
Talmud
;
THE
COMMANDEMENT
OF
God
touching
images
explicated
,
and
the
practise
of
the
Churche
declared
.
CHAP.
XII
.
BVT
our
aduersaries
obiect
against
vs
the
commandement
of
God
,
non
adorabis
ea
neque
coles
;
thou
shalt
not
adore
,
nor
worship
them
,
which
yet
appeareth
more
playnly
in
Leuiticus
,
where
the
same
prohibition
being
renewed
,
the
intent
or
end
is
expresly
added
,
to
the
end
to
do
godly
honor
therto
;
so
that
,
where
that
end
or
intent
is
not
,
the
making
or
vse
of
an
Image
,
is
not
forbidden
for
that
it
is
no
Idole
;
and
therfore
the
Septuaginta
in
steede
of
Sculptile
haue
Idolum
.
for
that
a
grauen
Image
is
not
to
be
vnderstood
to
be
forbidden
,
by
that
commandment
,
but
when
it
is
an
Idole
;
which
interpretation
of
the
Septuaginta
,
both
Origin
,
and
Theodoret
do
follow
in
that
place
,
as
I
haue
noted
before
;
besydes
that
,
almighty
God
commaunded
afterwards
,
the
brazen
Serpent
to
be
set
vp
in
the
wildernes
,
To
come
then
to
the
practyse
of
the
Churche
,
the
vse
of
images
was
not
only
alowed
,
but
also
ordayned
by
a
cannon
of
the
Apostles
,
wherin
they
decreed
that
the
image
of
our
Sauiour
Iesus
Christ
God
and
man
,
and
of
his
saynts
,
should
be
made
by
the
hands
of
men
and
erected
against
Idols
,
and
Iewes
for
the
confusion
of
both
;
So
farre
were
they
from
thinking
the
vse
of
Images
,
Wee
read
that
Nicodemus
that
came
to
Christ
by
night
made
an
Image
of
him
crucified
,
[
a
](A00908-e8550-b)
a
Lib.
4.
hist.
cap.
26.
Euagrius
,
[
b
](A00908-e8560-b)
b
Lib.
2.
hist.
cap.
7.
Nicephorus
,
and
[
c
](A00908-e8570-b)
c
Lib.
4
de
fide
orthod.
cap.
17.
S.
Iohn
Damascen
do
declare
,
that
amongst
other
auncient
monuments
of
the
Citty
of
Edessa
,
therwas
a
long
tyme
kept
a
true
portrait
of
our
sauiour
Christ
which
he
himselfe
sent
to
Abgarus
king
of
that
citty
;
and
Leo
a
reader
of
Constantinople
affirmed
before
the
whole
councel
of
Nice
aforesayd
,
that
he
had
seene
it
,
and
Euagrius
,
and
Theophanes
recount
great
miracles
donne
therby
,
S.
Augustin
noteth
that
the
paynims
might
see
our
sauiour
Christ
paynted
with
S.
Peter
and
S.
Paule
in
many
places
.
S.
Basil
,
OF
THE
RELICKS
of
Saynts
.
CHAP.
XIII
.
Afterwards
hauing
gathered
out
of
the
ashes
his
bones
more
worthy
then
precious
stones
,
and
more
pure
then
gold
,
we
placed
them
in
a
place
seemely
,
and
fit
for
them
,
where
assembling
our selues
sometymes
,
wee
may
by
the
help
of
our
Lord
,
celebrat
the
day
of
his
martyrdome
,
as
of
his
natiuity
,
with
great
ioy
and
exultation
,
thus
farre
the
Christians
of
the
Churche
of
.
Smyrna
S.
Ciprian
,
But
to
returne
to
the
fathers
of
the
Churche
,
[
*
](A00908-e8940-b)
*
Gregor.
Nazianz
.
in
Iulian
.
orat
.
1.
S.
Gregory
Nazianzen
sayth
of
his
owne
knowledge
,
that
not
only
a
litle
dust
,
or
bone
of
the
martyrs
but
also
the
very
remembrance
of
them
supplyeth
sometymes
the
want
of
their
whole
bodyes
,
and
concludeth
with
this
exclamation
,
O
rem
predigiosam
,
salutem
assort
sola
recordatio
,
o
prodigious
thing
the
only
remembrance
of
them
giueth
health
,
and
in
his
oration
in
prayse
of
S.
Ciprian
he
calleth
to
witnesse
many
that
knew
by
their
owne
tryal
,
and
experience
,
what
great
vertue
&
power
was
in
this
very
dust
&
ashes
to
expel
diuels
to
cure
diseases
,
and
for
the
foreknowing
of
things
to
come
;
I
omit
infinit
others
for
breuities
sake
,
who
euer
taught
men
to
be
God
?
yt
greueth
vigilantius
to
see
the
relickes
of
martyrs
couered
with
costly
and
precious
veyles
belyke
Constantin
the
Emperour
committed
sacrilege
when
he
translated
,
to
Constantinople
the
holly
relyckes
of
saynt
Andrew
,
S.
Luke
,
S.
Timothe
,
whera●
the
diuels
roare
,
and
now
also
Arcadius
,
the
Emperour
belyke
committeth
sacriledge
who
after
so
long
tyme
hath
translated
the
bones
of
Samuel
the
Prophet
into
Thratia
,
and
all
the
Bishops
that
caryed
the
ashes
laye
in
silk
,
and
in
a
vessel
of
gold
are
to
be
condemned
for
fooles
and
sacrilegious
persons
,
yea
then
the
faythful
people
of
all
Churches
are
fooles
also
for
going
to
receiue
the
same
,
with
no
lesse
Ioy
then
if
they
had
serue
the
Prophet
aliue
,
in
so
much
that
from
Palestina
to
Calcedon
ther
was
all
the
way
〈◊〉
of
people
that
with
one
voyce
sounded
forth
the
praise
of
Christ
,
lastly
so
shal
wee
say
that
the
Bishop
of
Rome
doth
il
when
he
offreth
sacrifice
to
our
Lord
ouer
S.
Peter
,
and
saynt
Paules
venerable
bones
(
as
wee
tearme
them
though
thou
caulest
them
v●le
dust
)
and
when
he
taketh
their
tombs
for
the
altars
of
Christ
;
lo
here
(
good
reader
)
the
vse
of
Images
and
relykes
,
and
the
honor
due
to
them
approued
by
the
Fathers
of
all
ages
,
confirmed
by
the
custome
of
all
Christian
nations
,
ratyfied
by
miracles
,
acknowledged
by
infidels
,
and
Paynims
,
confessed
by
diuels
,
and
yet
denied
and
deryded
by
the
heretyks
of
this
tyme
,
are
they
not
then
more
obstinat
and
malicious
then
heathens
,
yea
then
diuels
themselues
?
THAT
OVR
DOCTRIN
concerning
the
sacrifice
of
the
Masse
was
generally
receiued
,
and
beleued
,
in
the
tyme
of
king
Lucius
,
&
first
that
it
was
foretold
&
prophecyed
by
Malachias
.
CHAP.
XIIII
.
BVT
I
wil
passe
to
an
other
important
poynt
,
I
mean
the
sacrifice
of
the
Masse
,
to
see
whether
our
doctrin
concerning
the
same
or
theirs
was
deliuered
by
our
sauiour
to
the
Apostles
and
taught
in
king
Lucius
tyme
or
no.
The
sacrifice
of
the
Masse
consisting
in
the
oblation
of
the
blessed
body
and
blood
of
our
sauiour
Iesus
Christ
,
was
prophesyed
by
Malachias
,
praefigured
by
the
sacrifice
of
Melchifedeth
,
instituted
and
offred
by
our
sauiour
at
his
last
supper
,
deliuered
by
him
to
his
Apostles
,
practysed
by
them
and
by
the
Churche
of
God
euer
since
.
my
wil
is
no
longer
to
be
serued
of
you
,
neyther
wil
I
accept
any
more
sacrifice
at
your
hands
,
for
my
name
is
great
amongst
the
Gentils
euen
from
the
east
to
the
west
,
&
there
is
a
cleane
oblation
offred
to
my
name
in
euery
place
,
&c.
Thus
farre
the
Prophet
,
who
cannot
be
vnderstood
to
speake
of
any
other
sacrifice
then
of
the
Masse
,
which
being
nothing
els
but
the
oblation
of
the
blessed
body
and
blood
of
our
sauiour
Iesus
Christ
in
forme
of
bread
and
wyne
,
is
a
most
pure
and
cleane
oblation
,
and
cannot
be
polluted
by
the
wickednes
of
the
priests
,
as
the
bread
offred
in
the
old
law
was
wont
to
be
;
to
which
purpose
it
may
be
noted
that
the
Prophet
speaking
of
dyuers
kinds
of
sacrifices
,
some
consisting
of
beasts
or
catel
(
which
he
signifyed
by
the
words
blynd
and
lame
)
and
other
in
bread
,
he
attributeth
the
word
polluted
or
defiled
to
the
bread
only
,
not
without
mistery
,
to
oppose
therto
the
cleane
sacrifice
of
the
gentils
in
forme
of
bread
,
cauling
it
a
cleane
oblation
,
and
putting
the
special
force
of
the
antithesis
betwyxt
the
figure
,
and
the
verity
,
shew
bread
or
bread
of
proposition
being
as
S.
Hierome
sayth
the
bread
which
the
priests
polluted
)
was
a
proper
figure
of
the
holy
eucharist
,
as
he
also
testifyeth
.
Furdermore
this
sacrifice
cannot
be
vnderstood
of
the
sacrifice
of
our
sauiour
vpon
the
crosse
,
which
was
offred
only
once
,
and
in
one
place
,
and
not
amongst
the
gentils
;
neither
yet
of
spiritual
sacrifices
,
as
of
thankes
geuing
,
prayer
,
fasting
,
and
other
good
workes
,
which
are
improperly
cauled
sacrifices
,
and
therfore
it
is
to
be
noted
that
whensoeuer
this
woord
sacrifyce
is
improperly
taken
in
the
scripture
some
other
woord
is
alwayes
ioyned
thereto
,
to
signify
the
same
,
as
h●stiae
laudis
,
saecrificium
iustitiae
.
Saecrificium
cordis
contriti
,
the
host
or
sacrifice
of
prayse
,
the
sacrifice
of
iustice
,
the
sacrifice
of
ae
contrit
hart
,
This
difference
may
wel
be
noted
,
where
it
is
said
,
miscricordiam
volui
,
non
sacrificium
,
I
wil
haue
mercy
and
not
sacrifice
,
and
agayne
obedientiae
est
melior
quam
victima
,
obedience
is
better
then
sacrifice
,
Agayne
the
prophet
speaketh
heere
of
a
sacrifice
or
oblation
which
should
be
but
one
,
cauling
it
a
cleane
oblation
,
but
the
spiritual
sacrifices
are
as
many
as
there
are
good
woorkes
of
the
faythful
.
Also
he
speaketh
of
a
sacrifice
proper
to
the
new
law
,
and
to
the
gentils
,
&
such
a
one
as
should
succeede
the
sacrifices
of
the
Iewes
,
and
be
offred
in
steede
therof
;
but
spiritual
sacrifices
haue
ben
in
all
tymes
,
and
common
both
to
Iewes
and
gentils
;
But
howsoeuer
other
men
may
vnderstand
this
prophesy
our
aduersaryes
cannot
with
any
reason
expound
it
,
of
the
good
woorks
of
Christians
,
seeing
they
teach
that
the
best
woorkes
of
the
iustest
men
are
polluted
,
and
vncleane
,
sinful
and
damnable
,
which
therfore
cannot
,
according
to
their
doctrin
,
be
that
sacrifice
which
almighty
God
himselfe
cauled
by
the
mouth
of
his
prophet
,
a
cleane
oblation
.
Lastly
the
most
learned
and
auncient
fathers
of
the
Churche
do
vniformly
expound
this
prophesy
of
the
sacrifice
of
the
masse
;
as
S.
Iustin
the
learned
Philosopher
and
famous
martyr
,
within
150.
yeres
after
Christ
,
sayth
that
,
of
the
sacrifices
of
the
gentils
that
are
offred
in
euery
place
,
videlicet
,
the
bread
and
cup
of
the
Eucharist
,
Malach●●
the
Prophet
euen
then
spoke
and
foretold
that
wee
should
glorify
his
name
therby
.
Ireneus
also
hauing
declared
in
what
manner
our
sauiour
did
institute
the
blessed
Sacrament
of
the
Eucharist
at
his
last
supper
,
wherof
Malachias
one
of
the
twelue
prophets
did
signify
before
hand
,
speaking
to
the
Iewes
in
this
manner
,
my
wil
is
no
longer
to
be
serued
by
you
,
&c.
S.
Chrysostome
hauing
alledged
the
same
Prophesy
concludeth
.
how
clearly
and
playnly
he
hath
interpreted
the
mistical
table
,
which
is
the
vnbloody
host
.
He
that
listeth
to
see
more
testimonyes
of
the
fathers
let
him
read
Tertulian
,
THAT
NOT
ONLY
THE
SACRIFICE
of
Melchisedech
but
also
the
sacrifices
of
the
old
law
,
were
figures
of
the
sacrifice
of
the
masse
&
are
changed
into
the
same
,
and
by
the
way
is
declared
the
necessity
of
sacrifice
,
as
wel
for
common
welth
,
as
for
religion
.
CHAP.
XV.
NOw
to
speake
of
the
sacrifice
of
Melchisedech
I
think
our
aduersaries
wil
not
deny
that
our
sauiour
was
and
is
a
Priest
according
to
the
order
of
Melchisedech
,
and
that
he
shal
be
so
for
euer
as
the
Prophet
Dauid
testifieth
of
him
,
saying
,
tu
es
sacerdos
in
eternum
secundum
ordinem
Melchisedech
,
thou
art
a
Priest
for
euer
according
to
the
order
of
Melchisedech
,
the
which
saynt
Paule
also
sheweth
amply
in
his
epistle
to
the
Hebrews
;
the
which
being
granted
,
two
things
do
euidently
follow
thereon
.
The
first
is
,
that
for
as
much
as
priesthood
and
sacrifice
ar
correlatiues
,
and
cannot
be
the
one
without
the
other
;
in
which
respect
saynt
Paule
sayth
that
a
Priest
or
Bishop
is
ordeyned
vt
offer
at
dona
&
sacrificiae
,
to
offer
gifts
and
sacrifices
,
must
needs
haue
somewhat
to
offer
,
and
seing
his
sacrifice
vpon
the
crosse
was
offred
by
him
but
once
,
neither
can
euer
be
reiterat
in
that
manner
,
and
therfore
cannot
be
that
continual
sacrifice
which
must
needs
correspond
to
his
eternal
priesthood
,
&
bee
continually
offred
in
his
Church
,
I
conclude
that
besydes
his
sacrifice
vpon
the
crosse
,
he
did
institut
and
leaue
behind
him
some
other
,
to
be
offred
dayly
,
not
only
for
remission
of
dayly
sinnes
,
but
also
for
a
most
deuine
act
of
religion
wherby
all
faythful
people
may
dayly
do
to
almighty
God
the
due
worship
&
seruice
they
owe
him
,
the
which
kind
of
worship
by
publik
sacrifice
,
was
not
only
vsed
in
the
law
of
Moyses
,
but
also
in
the
law
of
nature
,
&
is
so
due
to
God
from
man
,
and
proceedeth
so
●●rinsecally
from
the
very
grounds
and
principles
of
nature
it selfe
,
that
their
can
be
no
perfect
religion
nor
good
common
welth
without
it
.
For
as
for
religion
whereas
the
special
office
and
end
therof
is
to
acknowledge
by
external
acts
the
seruice
and
subiection
wee
owe
to
our
Lord
and
creator
,
and
the
dominion
he
hath
ouer
vs
,
it
is
manifest
that
no
external
act
of
religion
doth
so
fully
and
conueniently
expresse
and
signify
the
same
as
sacrifice
,
wherby
wee
gratefully
offer
to
almighty
God
his
owne
creatures
,
not
only
rendring
him
part
of
his
owne
gifts
,
and
yeilding
him
thankes
therfore
,
but
also
destroying
them
in
his
honour
,
to
testify
as
wel
that
he
is
souuerayn
Lord
of
lyfe
and
death
,
as
that
we
hold
our
beeing
and
all
wee
haue
of
him
,
and
depend
wholy
of
his
wil
and
prouidence
,
yea
and
that
we
owe
our
owne
lyfe
to
him
in
sacrifice
and
doe
as
it
were
redeeme
the
same
with
the
death
or
destruction
of
an
other
creature
;
in
signification
wherof
,
Therfore
for
as
much
as
this
kynd
of
worship
is
the
greatest
&
most
proper
testimony
we
can
externaly
yeild
,
of
vassellage
and
seruitude
to
our
creator
,
it
cannot
without
preiudice
of
his
right
be
communicated
to
any
creature
whatsoeuer
,
in
which
respect
it
is
caused
by
the
deuynes
latria
as
due
to
God
alone
and
for
that
cause
not
only
the
deuil
(
that
seeketh
to
robbe
almighty
God
of
his
glory
)
but
also
such
men
as
haue
made
themselues
to
be
held
for
Gods
,
traue
euer
affected
this
kynd
of
woorship
as
the
highest
and
most
due
to
diuinity
.
the
priesthood
being
translated
there
must
needs
be
withal
,
a
translation
of
the
law
.
And
now
to
speake
a
word
or
two
,
by
the
way
,
of
common
welth
,
where
as
nothing
is
more
natural
to
mankynd
then
the
same
(
to
the
which
all
men
are
by
a
general
instinct
of
nature
so
inclyned
,
that
ther
was
neuer
found
any
people
so
barbarous
but
they
liued
in
society
)
it
is
to
be
noted
,
that
it
hath
neuer
ben
read
nor
heard
of
that
any
common
welth
hath
ben
without
sacrifice
,
whervpon
Plutarch
sayth
,
that
though
a
man
may
happely
fynd
some
cittyes
without
wals
,
special
care
be
had
of
sacrifice
to
the
Gods
.
had
the
cheefe
authority
not
only
in
matters
concerning
religion
but
also
in
the
common
welth
.
Seeing
then
religion
is
naturally
the
end
of
common
welth
,
and
sacrifice
a
most
necessary
and
principal
act
of
religion
,
it
followeth
that
sacrifice
is
no
lesse
natural
and
essential
to
common
welth
then
to
Religion
.
But
to
leaue
the
consideration
of
common
welth
apart
,
and
to
conclude
with
religion
and
sacrifice
,
I
say
that
for
as
much
as
they
are
both
most
natural
to
man
,
and
that
the
woorkes
and
effects
of
grace
do
not
ouerthrow
,
but
nobilitate
and
perfect
the
good
inclinations
and
woorkes
of
nature
,
yt
must
needs
follow
that
our
sauiour
by
the
law
of
grace
,
did
no
more
depriue
man
of
publike
sacrifice
then
of
religion
,
but
that
as
he
left
him
a
most
perfect
and
deuine
Religion
,
farre
excelling
that
which
he
had
before
eyther
in
the
law
of
nature
;
or
in
the
law
of
Moyses
,
so
he
left
him
also
a
most
deuine
sacrifice
,
wherby
he
might
dayly
pay
the
tribute
of
nature
in
a
farre
more
excellent
manner
then
he
did
in
eyther
of
the
former
states
.
This
is
no
lesse
p●ainly
,
then
learnedly
taught
by
saynt
Clement
,
S.
Peters
disciple
and
successor
,
who
in
his
book
of
Apostolical
constitutions
declaring
that
our
Sauiour
did
not
by
the
law
of
grace
abrogate
the
law
of
nature
,
nor
take
away
so
much
as
any
natural
inclination
in
man
,
but●
confirme
and
perfect
the
first
,
and
moderate
the
later
,
he
sheweth
withall
,
what
was
fulfilled
and
what
was
changed
in
the
law
of
Moyses
,
and
amongst
other
things
that
he
sayth
were
changed
,
he
nameth
baptisme
priesthood
and
sacrifice
,
saying
that
in
steed
of
dayly
baptismes
our
sauiour
ordayned
only
one
,
and
for
bloody
sacrifice
he
instituted
rationale
in
cruentum
,
&
misticum
sacrificium
quod
in
mortem
domini
per
symbola
corporie
&
sanguinis
sui
celebratur
,
a
reasonable
vnbloody
&
mistical
sacrifice
,
the
which
is
celebrated
by
the
sacraments
or
signes
of
his
body
and
blood
in
representation
of
his
death
;
Thus
fayth
saint
Clement
of
the
proper
sacrifice
of
the
new
law
,
that
is
to
say
the
masse
,
as
it
is
euident
by
his
owne
words
;
sacrificia
in
populo
,
sacrificia
in
Ecclesia
,
sacrifices
amongst
the
people
of
the
Iewes
,
and
sacrifices
in
the
Churche
,
in
so
much
that
he
teacheth
;
that
sacrifices
were
not
reiected
by
mutation
of
the
law
,
but
changed
:
whereto
he
addeth
also
this
difference
,
that
●acrifice
is
now
offred
by
vs
,
not
as
it
was
by
the
Iewes
,
that
is
to
say
as
by
bond
men
,
but
by
free
men
,
because
our
sauiour
hath
deliuered
vs
from
the
bondage
of
the
law
,
and
thus
sayth
this
ancient
father
of
the
sacrifice
of
the
holy
eucharist
or
masse
,
which
a
litle
before
he
cauleth
the
new
oblation
of
the
new
testament
applying
therto
the
prophesy
of
Malachy
,
as
I
haue
noted
in
the
last
chapter
.
To
this
purpose
it
is
also
to
be
noted
that
the
most
ancient
and
learned
fathers
do
teach
that
the
sacrifices
of
the
old
lawe
(
as
wel
bloody
as
vnbloody
)
were
figures
of
this
sacrifice
,
the
which
they
affirme
not
only
of
the
[
b
](A00908-e9760-b)
b
H●eron
.
●●
ca.
●
.
M●lae●
bread
of
proposition
,
and
the
flowre
which
was
offre●
for
them
that
were
cleansed
from
leprosy
,
but
also
of
the
sacrifice
of
the
Paschal
lambe
;
[
c
](A00908-e9770-b)
c
Iustin.
in
dial
.
and
saynt
Augustin
teacheth
expressely
that
all
the
sacrifices
of
the
old
law
were
no
lesse
figures
of
this
sacrifice
of
the
Churche
,
[
d
](A00908-e9780-b)
d
Origen
in
in
26.
Mat.
Tertul
lib
4
contra
Marcion
Cipria
.
lib.
de
vnit
.
ecclesiae
An●
bros
.
in
1.
●●
Luc.
then
of
the
sacrifice
of
of
the
crosse
,
●aying
that
singulare
sacrifl●sum
&c.
the
singuler
or
most
excollēt
sacrifice
,
which
spiritual
Israel
that
is
to
say
,
the
Churche
,
doth
offer
euery
where
according
to
the
order
of
Melchisedech
,
was
signified
by
the
shadowes
of
sacrifices
wherein
the
people
of
the
Iewes
did
serue
,
[
e
](A00908-e9840-b)
e
Aug
lib.
1.
contra
aduersat
.
leg
.
&
prophet
.
cap
18.
&
19.
and
agayne
in
the
same
place
,
he
sayth
that
omnia
genera
priorant
sacrificiorum
,
all
kinds
of
former
sacrifices
,
were
shadowes
of
the
sacrifice
of
the
Churche
.
Whereof
the
reason
may
be
gathered
out
of
him selfe
;
to
wit
because
this
sacrifice
of
the
Churche
is
the
selfe
same
,
that
was
offred
vpon
the
crosse
,
that
is
to
say
,
our
sauiour
him selfe
,
whome
all
the
sacrifices
of
the
old
law
did
properly
prefigure
;
qi●a
illis-omnibus
ipse
praenunsciabatur
,
because
he
him selfe
was
fore shewed
or
signified
by
them
all
as
though
he
should
say
,
that
for
as
much
as
our
sauiour
who
was
prefigured
by
all
the
sacrifices
of
the
old
law
,
was
to
bee
offred
in
the
sacrifice
of
the
Churche
,
or
new
law
,
therfore
the
sayd
sacrifice
of
the
Churche
was
also
prefigured
by
all
those
former
sacrifices
,
&
to
be
offred
in
steede
of
them
;
which
other
where
he
teacheth
expressely
in
these
woords
the
table
(
sayth
he
)
which
the
priest
of
the
new
testament
,
doth
exhibit
is
of
his
owne
body
and
blood●
for
that
is
the
sacrifice
,
which
succeedeth
all
the
sacrifices
of
the
old
law
,
that
were
offred
in
shadow
or
figure
of
that
which
was
to
come
,
and
a
litle
after
;
in
steede
of
all
those
sacrifices
his
〈◊〉
is
offred
,
and
ministred
to
the
comm●●nants
,
thus
farre
saynt
Augustin
,
now
that
the
varietyes
of
carnal
&
fleshly
sacrifices
d●
ceasse
,
thy
body
and
blood
,
o
Lord
,
doth
supply
,
for
all
the
differences
of
hosts
and
sacrifices
in
the
old
law
;
And
S.
Chrisostome
hauing
mentioned
particulerly
the
many
and
diuers
sacrifices
of
the
old
law
,
addeth
,
all
which
the
grace
of
the
new
testament
doth
comprehend
in
one
sacrifice
ordeyning
one
,
&
the
same
a
true
host
;
in
which
woords
saynt
Chrisostome
meaneth
the
sacrifice
of
the
Eucharist
,
which
he
cauleth
a
litle
before
the
mistical
table
a
pure
and
vnbloody
host
,
a
heauenly
&
most
reuerend
sacrifice
which
also
he
confirmeth
other
where
saying
that
Christ
did
change
the
sacrifices
of
the
old
law
,
and
in
steede
therof
commanded
himselfe
to
be
offred
,
yf
it
were
consumed
,
it
semed
ther
could
be
no
more
religion
signifying
therby
not
only
the
necessary
concurrence
of
religion
and
sacrifice
,
whereof
I
haue
spoken
before
,
but
also
that
the
sacrifice
of
the
masse
is
the
proper
sacrifice
of
the
new
testament
,
and
that
the
eternity
of
the
said
testament
dependeth
vpon
the
eternity
of
this
sacrifice
,
which
is
the
first
point
that
(
as
I
vndertook
to
proue
,
)
doth
necessarily
follow
of
the
eternal
priesthood
of
Christ
according
to
the
order
of
Melchisedech
.
The
second
poynt
which
I
gather
of
Christs
Priest-hood
is
,
that
seeing
he
fulfilled
the
figures
of
all
the
bloody
sacrifices
offred
by
the
Priests
of
the
order
of
Aaron
(
of
which
order
he
himselfe
was
not
)
it
were
absurd
to
say
,
that
he
fulfilled
not
the
special
&
proper
sacrifice
of
Melchisedech
of
whose
order
he
was
.
obtulit
panem
&
vinum
he
brought
forth
or
offred
bread
and
wyne
,
●rat
cum
sa●erdot
Dei
altissimi
for
he
was
the
Priest
of
the
highest
God
,
wherby
it
is
signified
that
bread
and
wyne
were
the
proper
obiects
wherein
he
exercised
his
priestly
function
and
the
only
matter
of
his
sacrifice
.
But
for
as
much
as
the
vnderstanding
of
this
scripture
,
is
much
controuersed
betwyxt
vs
and
our
aduersaries
,
who
deny
that
Melchisedechs
sacrifice
consisted
of
bread
and
wyne
,
(
which
they
say
he
brought
forth
only
to
releeue
Abraham
,
and
his
company
,
and
not
to
offer
to
God
in
sacrifice
)
I
remit
me
to
the
opinion
or
rather
to
the
vniforme
consent
of
the
most
ancient
&
learned
fathers
of
the
Churche
,
who
do
not
only
vnderstand
this
scripture
as
wee
do
,
but
also
teach
that
Christ
fulfilled
this
figure
of
Malchisedechs
sacrifice
;
at
his
last
super
.
Clemens
Alexandrinus
doth
signify
that
Melchisedech
did
with
some
particuler
ceremonies
consecrat
,
panem
&
vinum
,
sanctificatum
nutrimentu
in
typum
eucha●istis
,
a
s●●ctified
or
consecrated
meate
,
in
figur●
of
the
eucharist
.
S.
Cyprian
sayth
,
we
see
the
Sacrament
or
mistery
of
our
Lords
sacrifice
praefigured
in
the
priesthood
of
Melchisedech
as
the
de●●●●
scripture
testifieth
saying
,
Melchisedech
King
of
Salem
brought
foorth
bread
and
wyne
,
for
he
was
the
Priest
of
the
highest
God
,
and
blessed
Abraham
,
&
a
litle
after
,
he
sayth
,
that
our
sauiours
order
of
Priesthood
was
deriued
of
Melchisedechs
sacrifice
,
for
that
our
sauiour
offred
sacrifice
to
God
his
Father
,
and
offred
the
same
that
Melchisedech
offred
,
to
wit
bread
and
wyne
,
that
is
to
say
his
body
and
blood
.
S.
Augustin
speaking
of
the
oblation
of
Melchisedech
when
he
went
to
meet
Abraham
.
There
appeared
first
sayth
he
,
the
sacrifice
that
now
is
offred
to
God
by
Christians
throughout
the
world
.
thou
shalt
fynd
in
genesis
Melchisedeth
King
of
Salem
who
euen
then
offred
bread
and
wyne
in
figure
of
Christ
,
and
did
dedicate
the
mistery
of
Christians
consisting
in
the
body
and
blood
of
our
saviour
.
Thus
sayth
S.
Hierome
who
reacheth
also
the
same
expressely
in
his
epistle
to
Euagrius
,
confirming
it
with
the
testimony
and
autority
of
Hipolitus
the
ancient
martyr
,
Ireneus
,
Eusebius
Caesariensis
,
Eusebius
Emissenus
,
Apollinarius
,
and
Eustathius
Byshops
of
Antioch
.
brought
fourth
bread
and
wyne
both
to
God
for
sacrifice
and
also
to
Abraham
,
for
that
he
fore saw
in
Abrahams
seede
,
that
is
to
say
in
Christ
,
a
true
paterne
or
example
of
his
priesthood
,
and
furder
he
sayth
that
Christ
fulfilling
the
figure
began
to
exercise
the
function
of
the
priesthood
of
Melchisedech
in
his
last
supper
,
and
if
I
should
alleadge
all
the
places
of
the
Fathers
that
confirme
the
same
I
should
be
too
taedious
,
and
therfore
I
〈◊〉
those
that
desyre
to
see
more
,
to
these
that
follow
,
vz.
Eusebius
,
S.
Ambrose
,
S.
Hierome
,
S.
Aug.
S.
Chrisostome
Primasius
,
S.
Athanasius
,
Photius
Oecumenius
,
S.
Iohn
Damascen
,
Arnobius
,
and
Cassiodorus
,
and
to
the
most
of
those
that
haue
written
vpon
the
109
Psalme
.
THAT
OVR
SAVIOVR
Christ
instituted
and
offred
at
his
last
super
the
sacrifice
of
his
blessed
body
,
and
blood
,
proued
by
his
owne
woords
,
&
by
the
expositions
of
the
Fathers
,
with
a
declaration
how
he
is
sacrificed
in
the
masse
,
and
lastly
that
he
gave
commission
and
power
to
his
disciples
,
to
offer
his
body
and
blood
in
sacrifice
,
that
is
to
say
,
to
say
masse
.
CHAP.
XVI
.
IT
appeareth
by
the
premisses
that
the
sacrifice
of
the
Churche
that
is
to
say
the
masse
was
prophesied
and
foretold
by
the
Prophet
Malachias
,
and
prefigured
not
only
by
the
sacrifice
of
Melchisedech
consisting
in
bread
and
wyne
,
but
also
by
all
the
sacrifices
of
the
old
law
,
yea
&
that
our
sauiour
at
his
last
super
did
exercise
his
Priestly
function
according
to
the
order
of
Melchisedech
in
instituting
and
offering
the
same
when
he
sacrifised
his
blessed
body
and
blood
in
formes
of
bread
and
wyne
,
which
I
wil
confirme
in
this
chapter
by
the
words
of
our
sauiour
himselfe
which
he
vsed
in
the
institution
and
oblation
therof
,
saying
;
this
is
my
body
which
is
geuen
for
you
,
and
this
is
my
blood
which
is
or
shal
be
shed
for
you
,
&c.
Wherein
it
is
to
be
noted
,
that
not
only
the
liturgies
of
the
Apostles
and
of
saynt
Basil
,
saynt
Chrisostome
,
is
geuen
,
broken
,
deliuered
,
&
shed
,
for
you
,
and
for
the
remission
of
sinnes
,
shal
be
shed
,
though
before
speaking
of
the
body
it
hath
datur
,
it
is
geuen
,
where
it
is
also
further
to
be
noted
,
that
in
the
Greeke
text
of
saynt
Luke
,
is
shed
,
hath
playne
relation
to
the
blood
in
the
chalice
,
and
not
to
the
blood
that
was
to
be
shed
on
the
crosse
for
that
the
woord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
sinifieth
effusum
is
spoken
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
the
cup
,
&
therfore
the
text
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
this
is
the
cup
,
the
new
testament
in
my
blood
which
cup
is
shed
for
you
,
wherby
the
figure
of
metonomia
,
the
cup
is
vsed
for
the
blood
in
the
cup
,
wherto
S.
Augustin
alludeth
speaking
of
the
effusion
of
our
sauiours
blood
vpon
the
altar
;
the
body
of
our
Lord
saith
he
is
offred
vpon
the
altar
,
and
therefore
the
innocents
that
were
killed
do
woorthely
demand
reuenge
of
their
blood
vnder
the
altar
,
vbi
sanguis
Christi
effunditur
pro
peccatoribus
,
where
the
blood
of
Christ
is
shed
for
sinners
.
this
is
my
body
which
shal
be
geuen
for
you
(
as
we
haue
it
in
the
Latin
)
we
read
this
is
my
body
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
broken
for
you
,
he
is
broken
for
all
a
lyke
,
and
is
made
a
body
for
all
a
lyke
;
and
furder
declareth
playnly
in
an
other
place
,
panis
quem
f●anginius
,
the
bread
which
wee
break●
,
he
sayth
:
this
wee
may
see
fulfilled
in
the
eucharist
,
&
not
on
the
crosse
,
but
the
contrary
,
for
it
was
said
,
a
bone
of
him
shal
not
bee
broken
,
but
that
which
he
suffred
not
vpon
the
crosse
,
he
suffreth
for
thee
in
the
oblation
,
and
is
content
to
be
broken
that
he
may
fil
all
men
.
Thus
farre
saynt
Chrisostome
who
is
not
so
grosly
to
be
vnderstood
,
as
though
he
should
meane
that
our
sauiours
bones
which
were
not
broken
on
the
crosse
,
are
broken
in
the
eucharist
,
with
the
hurt
and
greefe
of
his
person
,
but
that
his
exceeding
bounty
towards
man
is
such
,
that
he
is
content
,
not
only
to
take
vpon
him
a
sacramental
forme
of
bread
,
but
also
to
be
handled
,
broken
,
and
eaten
to
the
end
he
may
be
distributed
&
made
meate
to
feede
and
fil
all
men
,
yet
so
neuertheles
that
though
it
may
be
said
as
S.
Chrisostome
sayth
,
that
he
suffreth
fraction
or
breaking
in
the
Sacrament
when
it
is
broken
(
by
reason
of
his
real
&
true
presence
therein
)
yet
he
suffreth
it
without
hurt
or
diuision
of
his
person
,
by
reason
of
his
impassibilitie
and
omnipotency
,
being
whole
&
perfect
in
euery
part
therof
though
it
be
deuided
and
broken
into
neuer
so
many
.
This
is
the
meaning
of
this
learned
Father
,
who
notably
confirmeth
therby
our
doctrin
,
not
only
concerning
the
verity
of
Christs
body
in
the
sacrament
,
but
also
concerning
our
sauiours
sacrifice
therof
at
his
last
super
,
seeing
his
exposition
of
our
sauiours
woords
admitteth
no
relation
to
his
sacrifice
vpon
the
crosse
,
whervpon
it
followeth
that
his
body
,
which
as
he
sayd
him selfe
was
geuen
&
broken
for
his
Disciples
,
and
his
blood
which
he
sayd
was
shed
for
many
,
and
for
remission
of
sinnes
,
was
then
presently
geuen
and
shed
by
him
,
that
is
to
say
offred
by
him
in
sacrifice
.
This
is
notably
confirmed
by
an
other
circumstance
that
is
to
be
considered
in
the
woords
of
our
Sauiour
concerning
the
promulgation
of
his
new
law
or
manifestation
of
his
new
testament
in
the
institution
of
the
Sacrament
of
the
Eucharist
,
for
as
the
old
testament
was
dedicated
by
the
blood
of
a
sacrifice
,
not
to
come
but
then
offred
to
God
when
it
was
promulgat
(
with
the
which
blood
Moyses
sprinkled
the
people
,
this
is
the
blood
of
the
testament
that
God
hath
sent
vnto
you
)
so
the
new
Testament
was
also
dedicated
by
the
blood
of
a
sacrifice
,
this
is
my
blood
of
the
new
Testament
;
sanctifying
his
Churche
farre
more
inwardly
and
effectually
with
the
blood
of
his
owne
sacrifised
body
;
when
he
gaue
it
to
his
Apostoles
to
drink
,
then
Moyses
sanctified
the
people
of
the
Iewes
when
he
sprinkled
them
exteriorly
with
the
blood
of
a
sacrificed
beast
,
and
therfore
saynt
Ireneus
calleth
the
Sacrament
of
the
Eucharist
nouam
oblationem
noui
Testamenti●
the
new
oblation
of
the
new
Testament
,
it
Sacrificium
noui
Testamenti
,
the
sacrifice
of
the
new
Testament
,
commanded
by
almighty
God
in
the
manifestation
of
the
new
Testament
,
pertayning
to
the
wourship
which
is
due
to
God
alone
and
called
latria
,
quo
sibi
sacrificari
precepit
,
with
which
ryte
or
ceremony
he
commanded
sacrifice
to
be
donne
to
him self
,
Hic
calix
nouum
Testamentum
est
in
sanguine
meo
,
this
cup
is
the
new
Testament
in
my
blood
,
the
cup
of
the
old
Testament
was
certayne
licors
,
and
the
blood
of
brute
beasts
,
for
after
they
had
sacrificed
in
the
old
law
,
they
took
the
blood
in
a
cup
and
offred
it
,
and
therfore
because
Christ
in
steede
of
the
blood
of
brute
beasts
introduced
or
brought
in
his
owne
blood
,
hee
renewed
the
memory
of
the
old
sacrifice
,
&c.
Thus
far
S.
Chrisostome
of
the
woords
of
our
sauiour
;
and
then
prosecuting
the
interpretation
of
S.
Pauls
discours
therevpon
,
he
addeth
that
Saynt
Paule
represented
to
the
Corinthians
our
sauiours
action
at
his
super
to
the
end
they
might
be
so
affected
,
as
though
they
where
sitting
at
the
same
table
with
him
&
ab
ipso
Christ●
ac●●pientes
hoe
sacrificium
,
and
as
though
they
receiued
this
sacrifice
of
Christ
himselfe
,
declaring
euidently
that
the
sacrifice
where
with
our
sauiour
did
dedicat
his
testament
according
to
the
figure
in
the
old
law
,
was
not
only
offred
one
the
crosse
but
also
at
his
super
;
whereof
the
reason
is
euident
;
for
at
his
supper
he
was
a
publik
person
,
a
maister
of
a
family
,
free
and
at
his
owne
liberty
to
make
and
publish
his
lawes
,
to
assemble
his
friends
,
and
witnesses
of
his
wil
,
and
those
whome
he
meant
to
make
his
heyres
,
his
vicars
,
and
substituts
;
all
which
he
did
;
And
for
the
furder
explication
of
this
question
it
is
to
bee
considered
,
that
although
the
sacrifice
of
the
Crosse
was
a
most
absolute
and
perfect
consummation
of
all
sacrifices
whatsoeuer
,
and
a
ful
redemption
and
satisfaction
for
the
sinnes
of
the
world
,
yet
neuerthelesse
it
cannot
be
sayd
properly
to
haue
distinguished
the
old
testament
from
the
new
,
for
that
it
was
as
I
may
tearme
it
,
a
certayne
common
and
transcendent
good
;
indifferent
to
both
states
and
testaments
,
whereto
all
sacrifices
as
wel
of
the
law
of
nature
and
the
law
of
Moyses
,
had
a
relation
,
as
now
also
the
sacrifice
of
the
Churche
hath
in
the
law
of
grace
,
yet
with
this
difference
,
as
S.
Augustin
noteth
,
in
angustia
passionis
agonizans
,
being
already
in
the
Agony
and
anguish
of
his
passion
,
he
offred
himselfe
with
his
owne
hands
to
God
his
father
,
and
as
Isichius
testifieth
,
preuenting
his
enemies
,
first
sacrifised
himselfe
in
his
mististical
supper
,
and
after
on
the
Crosse
,
wherof
S.
Leo
also
sayth
,
the
woords
of
our
Lord
to
wit
,
no
man
shal
take
my
lyfe
from
me
,
but
I
my selfe
will
geue
it
,
&c.
For
he
which
doth
geue
al
things
of
his
owne
power
and
authority
doth
not
expect
necessity
by
treason
,
nor
the
violent
fury
of
the
Iewes
,
nor
the
vniust
iudgement
of
Pilat
,
that
their
wickednes
,
&
malice
shuld
be
the
beginning
of
our
saluation
,
but
by
a
secret
&
ineffable
manner
of
sacrifice
,
he
doth
preoccupat
or
preuent
the
violence
of
men
by
his
owne
disposition
offring
himselfe
an
oblation
or
sacrifice
for
vs
;
being
both
the
priest
&
the
lambe
which
taketh
away
the
sinnes
of
the
world
.
But
perhaps
thou
wilt
say
vnto
me
when
chanced
this
?
euen
then
when
he
gaue
to
his
familiar
friends
his
body
to
be
eaten
,
&
his
blood
to
be
dronke
;
for
a
man
cannot
eat
the
sheep
,
but
the
slaughter
must
go
before
,
Therefore
when
he
gaue
his
body
to
his
disciples
to
be
eaten
he
did
playnly
demonstrat
and
shew
,
that
the
lamb
was
already
immolated
&
sacrificed
for
the
body
of
the
host
whyles
it
is
liuing
is
not
fit
to
be
eaten
.
Thus
farre
this
famous
Graecian
,
brother
to
saynt
Basil
,
whose
doctrin
concerning
the
sacrifice
of
our
sauiours
body
before
it
be
eaten
,
is
most
consonant
to
our
sauiours
owne
woords
,
not
only
when
he
instituted
the
holy
eucharist
(
whereof
I
haue
spoken
already
)
but
also
before
,
when
he
promised
it
,
for
that
when
soeuer
he
spoke
therof
,
he
represented
the
same
to
the
vnderstanding
of
the
hearers
,
as
a
body
sacrificed
&
dead
,
not
speaking
of
his
whole
person
,
or
of
himselfe
as
liuing
,
but
of
his
flesh
,
of
his
body
,
of
his
blood
,
as
,
my
flesh
is
truly
meate
,
and
my
blood
is
truly
drink
,
and
the
bread
which
.
I
will
geue
is
my
flesh
,
this
is
my
body
,
this
is
my
blood
,
he
sayd
he
which
eateth
me
liueth
for
me
,
durus
sermo
,
ae
hard
speeche
,
conceauing
therby
that
they
were
to
eate
him
dead
,
as
other
flesh
bought
in
the
shambles
,
wheras
he
spoke
in
that
manner
to
signify
that
he
shuld
be
sacrificed
before
he
should
be
eaten
,
and
therefore
he
euer
spoke
of
himselfe
,
as
already
killed
and
dead
,
for
that
no
creature
whyles
he
is
liuing
,
is
in
case
to
be
eaten
,
our
Lord
is
killed
to
the
end
wee
may
eate
him
,
and
Isichius
;
that
Christ
killed
himselfe
when
he
supped
with
his
disciples
,
not
because
he
is
truly
killed
,
this
is
my
body
,
and
of
the
other
,
this
is
my
blood
)
it
followeth
I
say
,
that
by
reason
of
this
separation
,
wrought
by
the
force
of
the
woordes
of
consecration
he
is
exhibited
in
the
Sacrament
as
dead
,
and
so
dyeth
in
mistery
,
as
wel
to
represent
his
death
vpon
the
crosse
,
as
also
to
offer
himselfe
in
sacrifice
to
his
father
,
for
the
which
it
is
not
of
necessity
that
he
truly
and
realy
dy
,
but
it
suffiseth
that
he
dy
in
some
sort
,
that
is
to
say
mistically
,
for
although
all
liuing
creatures
that
are
sacrificed
are
offred
to
God
with
the
losse
of
their
lyues
,
and
so
are
made
true
sacrifices
,
yet
in
such
other
creatures
,
as
are
not
subiect
to
death
,
it
sufficeth
that
they
be
offred
to
almighty
God
,
and
receiue
withall
some
notable
mutation
,
or
change
,
to
make
the
action
to
be
sacrifical
,
and
different
from
a
simple
oblation
,
for
when
any
thing
is
offred
to
God
,
and
remayneth
stil
in
his
owne
kynd
,
forme
,
and
nature
,
it
is
called
an
oblation
,
&
so
the
first
fruits
,
the
tythes
,
the
first
begotten
,
or
borne
,
of
liuing
creatures
,
yea
and
religious
persons
,
as
leuits
,
and
others
in
the
old
law
were
only
offred
to
God
,
for
that
they
were
no
way
changed
,
wheras
al
things
sacrifysed
were
eyther
wholy
destroyed
or
consumed
by
swoord
,
or
fyre
,
or
els
at
least
receiued
by
the
action
of
the
priest
,
some
notable
mutation
.
Therfore
seeing
our
sauiour
being
now
eternal
,
immortal
,
and
impassible
is
not
subiect
to
death
,
nor
to
any
destruction
or
mutation
by
losse
of
his
lyfe
,
it
sufficeth
to
make
him
a
true
sacrifice
that
he
be
offred
to
God
with
such
mutation
or
change
,
as
may
stand
with
his
present
state
,
and
condition
;
as
wee
see
he
is
offred
in
this
sacrifice
,
wherein
,
the
selfe
same
body
that
was
borne
of
the
blessed
virgin
Mary
,
and
is
now
in
heauen
glorified
with
the
proper
forme
and
lineaments
of
a
natural
body
,
is
by
the
omnipotency
of
our
sauiours
woords
pronounced
by
the
priest
,
represented
vpon
the
altar
as
dead
,
and
in
formes
of
bread
and
wyne
,
his
body
to
be
handled
,
broken
,
eaten
,
and
his
blood
to
be
dronke
,
or
shed
,
as
the
body
or
blood
of
any
other
liuing
creature
that
is
killed
in
sacrifice
,
wherby
he
is
also
in
some
sort
consumed
,
for
that
his
body
being
eaten
and
his
blood
dronke
he
looseth
the
forme
,
and
peculiar
manner
of
beeing
that
he
hath
in
the
sacrament
;
which
beeing
deuynes
caul
Sacramental
:
in
respect
of
all
which
admirable
mutations
,
There
was
,
sayth
he
,
a
sacrifice
of
the
Iewes
in
beasts
,
according
to
the
order
of
Aaron
,
and
that
in
mistery
,
and
there
was
not
then
the
sacrifice
of
the
body
and
blood
of
our
Lord
,
which
the
faythful
know
,
and
is
dispersed
throughout
the
world
,
and
a
litle
after
shewing
how
Melchisedech
brought
forth
bread
and
wyne
when
he
blessed
Abraham
,
he
teacheth
that
it
was
a
figure
of
this
sacrifice
,
&
then
prosecuting
the
history
how
Dauid
being
taken
for
a
mad
man
,
went
from
Abimelech
(
which
signifieth
regnum
Patris
,
that
is
to
say
,
as
he
expoundeth
it
,
the
people
of
the
Iewes
,
)
he
applyeth
also
the
same
to
our
Sauiour
,
saying
that
when
he
told
the
Iewes
that
his
flesh
was
meat
,
&
his
blood
drinke
,
they
took
him
for
a
mad
man
,
and
abandoned
him
,
wherevpon
he
also
forsook
them
,
&
changing
his
countenance
in
the
sacrifice
of
Melchisedech
,
(
that
is
to
say
,
leauing
all
the
sacrifices
of
the
order
of
Aaron
,
and
as
it
were
disguysing
him-selfe
vnder
the
formes
of
bread
and
wyne
,
which
was
the
sacrifice
of
Melchisedech
)
he
passed
from
the
Iewes
to
the
Gentils
.
This
is
the
effect
of
S.
Augustinus
discours
in
that
place
concerning
the
mutation
or
change
incident
to
our
Sauiours
person
in
the
sacrament
of
the
Eucharist
,
and
requisit
to
the
sacrifice
whereof
I
treat
,
wherby
it
hath
the
nature
of
a
true
sacrifice
,
as
I
haue
declared
before
,
which
being
considered
,
with
the
circumstances
of
our
sauiours
owne
woords
,
as
wel
in
the
promise
as
in
the
institution
thereof
,
all
signifying
that
his
flesh
,
his
body
,
and
his
blood
was
to
be
eaten
&
dronk
,
as
of
a
creature
killed
in
sacrifice
,
yea
&
that
the
same
was
then
presently
geuen
or
offred
by
him
to
his
Father
for
his
disciples
(
who
represented
the
whole
Churche
)
and
for
remission
of
sinnes
;
besyds
his
manifest
allusion
to
the
promulgation
of
the
old
Testament
,
dedicated
with
the
blood
of
a
present
sacrifice
,
and
lastly
the
consent
of
the
learned
Fathers
of
the
Churche
confirming
our
Gatholyke
doctrin
in
this
behalfe
,
no
reasonable
man
can
dout
but
that
our
Sauiour
at
his
last
super
did
ordeyn
the
Sacrament
of
the
Eucharist
to
serue
vs
not
only
for
a
food
and
spiritual
meate
,
but
also
for
a
sacrifice
offring
the
fame
him-selfe
first
to
his
Father
,
and
then
geuing
commission
and
power
to
his
Disciples
to
do
that
which
he
did
,
to
wit
to
offer
and
sacrifice
the
same
,
hoc
facite
in
n●eam
commemorationem
,
that
is
to
say
,
do
,
make
,
or
sacrifice
this
in
remembrance
of
me
,
for
this
woord
facite
as
wel
in
the
Syriac
Hebrew
and
Greek
as
in
the
Laryn
,
signifieth
to
sacrifice
,
no
lesse
then
to
do
or
make
as
in
Leuiticus
,
faciet
vnum
pro
peccate
,
he
shal
sacrifice
one
(
of
the
turtle
doues
)
for
remission
of
sinne
,
and
in
the
book
of
Kings
,
faciam
bovem
alterum
,
I
wil
sacrifice
the
other
oxe
,
as
cum
faciam
vttulapro
frugthus
,
&c.
when
I
shal
sacrifice
a
calfe
for
my
corne
,
&c
,
also
in
Plautus
,
faciam
tib●
fideliam
mulsiplenam
,
I
wil
sacrifice
vnto
the
a
po●ful
of
sweete
wyne
,
and
agayne
in
Cicero
.
Iunoni
omnes
consules
facere
necesse
est
,
all
the
consuls
must
needs
sacrifice
,
to
Iune
.
suscitato
Domino
offerte
saecrificium
vestrum
de
quo
vobis
praecepit
per
nos
,
hae
facite
in
meam
commemorationem
,
on
easter
day
,
when
,
our
Lord
is
risen
,
offer
your
sacrifice
,
as
he
commaunded
yow
by
vs
,
saying
,
do
this
in
my
remembrance
.
Martialis
who
also
conuersed
with
the
Apostles
,
sayth
that
the
Christians
offred
the
body
and
blood
of
our
Sauiour
Iesus
Christ
to
lyfe
euerlasting
,
he
commaunded
them
to
do
it
in
remembrance
of
him
.
Iustin
the
Philosopher
,
S.
Cyprian
sayth
;
our
Lord
and
God
Iesus
Christe
,
is
the
cheefe
Priest
,
and
offred
first
sacrifice
to
God
the
Father
and
commaunded
that
the
same
should
be
donne
in
his
remembrance
S.
Chrysostome
teaching
that
the
sacrifice
which
is
dayly
offred
in
the
Churche
,
that
which
we
do
,
is
donne
in
remembrance
of
that
which
was
donne
by
our
Sauiour
,
far
he
sayd
,
do
this
in
remembrance
of
me
.
I
omit
for
breuityes
sake
,
S.
Augustin
,
S.
Ambrose
,
Primasius
Bishop
of
vtica
,
S.
Isidore
,
Haymo
and
diuers
others
that
testify
in
lyke
manner
,
that
our
Sauiour
,
saying
to
his
Apostles
do
this
,
gaue
them
commission
and
power
to
sacrifice
,
and
thus
much
for
the
institution
of
the
masse
by
our
Sauiour
.
THAT
THE
APOSTLES
practysed
the
commission
geuen
them
by
our
Sauiours
sacrificing
or
saying
Masse
them-selues
,
and
leauing
the
vse
and
practyse
therof
vnto
the
Churche
,
and
that
the
ancient
Fathers
not
only
in
King
Lucius
tyme
,
but
also
for
the
first
500.
yeares
after
Christ
,
teach
it
to
be
a
true
sacrifice
,
and
propitiatory
for
the
liuing
and
for
the
dead
.
CHAP.
XVII
.
NOW
then
to
speake
breefly
of
the
practyse
of
the
Apostles
,
and
of
Gods
Churche
euer
since
,
It
being
manifest
by
that
which
I
haue
sayd
already
,
that
our
Sauiour
himselfe
did
not
only
institute
&
offer
the
sacrifice
of
his
body
,
and
blood
at
his
last
super
,
but
also
gaue
commission
and
power
to
his
disciples
to
do
that
,
which
he
did
,
it
cannot
be
douted
,
but
that
they
executed
this
power
and
commission
,
and
did
not
only
consecrate
and
make
the
body
of
our
sauiour
,
as
he
did
,
but
also
sacrificed
the
same
.
Therefore
whereas
we
read
in
the
Acts
of
the
Apostles
that
they
vsed
to
assemble
themselues
together
ad
frangendum
panem
,
to
break
bread
,
ministrantibus
illis
Domino
&
ieiunantibus
,
&c.
whyles
they
were
ministring
to
our
Lord
and
fasting
&c.
which
being
in
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signify
the
ministery
of
sacrifice
,
in
which
sence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
taken
in
the
scripture
when
they
are
vsed
absolutely
,
and
spoken
of
any
publyke
and
holy
ministery
wherof
wee
haue
examples
as
wel
in
the
epistieto
the
Hebrewes
in
dyuers
places
,
sacrifican●bus
illu
Domino
,
&c.
as
they
were
sacrifycing
to
our
Lord
,
&c.
and
so
common
was
this
sence
&
vnderstanding
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
sacrifice
that
the
grecians
haue
no
other
proper
woord
for
the
sacrifice
of
the
Masse
.
Furdermore
that
the
ministery
of
the
Apostles
in
breaking
bread
,
Behold
Israel
according
to
the
flesh
are
not
those
which
eate
of
the
sacrifices
partakers
of
the
Altar
?
from
the
woorship
,
that
is
to
say
,
the
sacrifices
of
Idols
,
and
yeilding
a
reason
,
thereof
,
the
cup
,
sayth
he
,
which
wee
blesse
,
is
it
not
a
communication
of
the
blood
of
our
Lord
;
&
the
bread
which
wee
breake
,
is
it
not
a
participation
of
our
Lords
body
,
and
after
more
playnly
;
those
things
which
the
gentils
do
sacrifice
,
they
sacrifice
to
deuils
,
and
not
to
God
,
I
wold
not
haue
yow
to
be
partakers
with
deuils
,
yow
cannot
drinke
the
cup
of
our
Lord
,
and
the
cup
of
deuils
,
yow
can
not
be
partakers
of
the
table
of
our
Lord
,
and
the
table
of
deuils
,
&c.
Thus
farre
the
Apostle
who
as
yow
see
euidently
compareth
or
rather
opposeth
cup
to
cup
,
table
to
table
,
Altar
to
Altar
,
sacrifice
to
sacrifice
,
and
therfore
saynt
Ambrose
vnderstandeth
in
this
place
the
table
of
our
Lord
to
be
the
Altar
,
saying
,
he
which
is
partaker
of
the
table
of
Deuils
,
mensae
Domini
id
est
altari
obstrepit
,
doth
oppose
himselfe
against
the
table
of
our
Lord
,
that
is
to
say
the
Altar
,
and
saynt
●ilary
expoundeth
it
to
be
mensam
sacrifictorum
the
table
of
sacrifices
.
Calix
beuedictionis
the
cup
of
blessing
,
and
the
rest
that
followeth
in
the
text
,
sayth
in
the
person
of
Christ
,
if
thou
desyre
blood
,
sayth
be
,
do
not
sprinkle
the
Altar
of
Idols
with
the
blood
of
brute
beasts
,
but
my
altar
with
my
blood
,
S.
Augustin
in
lyke
sort
interpreteth
this
place
of
the
sacrifice
of
the
Churche
,
saying
that
S.
Paul
teacheth
the
Corinthians
,
ad
qoud
sacrificum
debeant
pertimere
,
to
what
sacrifice
they
ought
to
belong
,
and
Haymo
,
who
wrote
about
800.
yeres
agoe
,
sayth
that
calix
benedictionis
,
the
cup
of
blessing
,
which
S.
Paule
speaketh
of
,
a
sacerdo●ibus
in
Altars
,
of
priests
in
the
Altar
,
so
that
if
wee
consider
the
circumstances
of
S.
Paules
woords
with
the
interpretation
of
these
learned
Fathers
,
it
can
not
be
denyed
,
but
that
he
and
the
other
Apostles
in
the
ceremony
of
breaking
bread
,
did
not
only
administer
the
Sacrament
of
the
eucharist
to
the
people
(
as
our
aduersaries
would
haue
it
)
but
also
offer
sacrifice
.
Which
may
sufficiently
be
confirmed
,
as
wel
by
the
liturgy
or
masse
of
S.
Iames
the
Apostle
,
yet
extant
,
agreeing
with
ours
for
as
much
as
concerneth
the
substance
of
the
sacrifice
,
as
also
by
a
constitution
of
the
Apostles
mentioned
by
S.
Clement
,
saynt
Peters
disciple
;
wherein
;
super
Altare
,
vpon
the
Altar
,
more
then
our
Lord
had
commaunded
:
and
speaking
furder
in
the
same
decree
of
the
sunday
he
signifyeth
that
they
exercysed
that
day
,
3.
seueral
acts
of
religion
,
that
is
to
say
euangelij
praedictionem●
oblationem
sacrificij
,
&
sacricibs
dispensationem
;
the
preaching
of
the
gospel
,
oblation
of
sacrifice
,
and
the
distribution
of
the
holy
meate
,
that
is
to
say
the
holy
eucharist
;
wherby
it
is
euident
that
the
publyke
ministery
of
the
Apostles
,
consisted
not
only
in
preaching
and
ministring
the
Sacrament
of
the
eucharist
,
but
also
in
oblation
of
sacrifice
;
here
to
I
may
ad
the
testimony
of
saynt
Andrew
the
Apostle
.
Who
being
vrged
by
Egeas
the
proconsul
to
sacrifice
to
the
fals
God
,
sacrificed
dayly
and
distributed
to
the
people
,
the
flesh
of
the
immaculat
lambe
,
as
witnesseth
the
Epistle
of
the
churches
of
Achaia
declaring
the
story
of
his
passion
;
besyds
that
Epiphanius
a
most
auncient
Father
of
the
Churche
doth
testify
that
all
the
Apostles
did
sacrifice
,
that
the
Churche
receining
it
of
the
Apostels
did
offer
it
throughout
the
world
,
in
his
tyme
,
which
as
I
haue
sayd
before
was
in
the
tyme
of
K.
Lucius
and
therfore
I
shal
not
neede
to
enlarge
my selfe
furder
in
this
matter
to
produce
the
testimonies
of
the
later
fathers
partly
because
I
haue
already
accomplished
my
principal
intention
in
this
treatyse
,
which
is
to
proue
that
king
Lucius
could
receaue
from
the
Churche
of
Rome
,
no
other
but
our
Gatholyke
Roman
fayth
as
wel
in
this
poynt
of
the
sacrifice
of
the
Masse
as
in
all
other
which
wee
professe
,
and
partly
because
in
handling
and
explicating
the
prophecies
,
and
figures
of
the
old
testament
,
and
the
actions
and
woords
of
our
Sauiour
,
and
of
his
Apostles
concerning
the
institution
vse
and
practyse
of
this
sacrifice
,
I
haue
already
aleadged
so
many
playne
and
euident
testimonies
of
the
fathers
,
that
it
is
needles
to
aleadge
any
more
.
Seeing
it
is
most
manyfest
therby
that
all
those
of
the
first
500.
yeares
both
taught
our
doctrin
in
this
poynt
,
and
vnderstood
the
scriptures
concerning
the
same
as
wee
doe
,
and
that
they
speake
not
of
this
sacrifice
(
as
our
aduersaries
wil
needs
vnderstand
them
)
as
of
an
improper
sacrifice
,
but
in
such
sort
,
that
they
euidently
shew
their
opinions
,
of
the
propriety
,
verity
,
and
excellent
dignity
therof
:
and
therfore
in
S.
Denis
scholer
to
S.
Paule
;
it
is
called
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Budaeus
translateth
sacrificium
sacrificiorum
,
the
sacrifice
of
sacrifices
.
In
S.
Cyprian
,
verum
&
plenum
sacrificium
,
a
tiue
and
ful
sacrifice
,
which
he
sayth
,
the
priest
doth
offer
in
the
person
of
Christ
to
God
the
Father
.
In
S.
Chrisostome
,
sacrificium
tremendum
&
horror
is
plenum
caleste
summéque
venerandum
sacrificium
,
a
dreadful
sacrifice
&
ful
of
horror
,
a
heauenly
&
most
reuerend
sacrifice
.
In
S.
Augustin
,
singulare
summum
&
verissimum
sacrificium
,
cui
omnia
falsa
sacrificia
cesserunt
,
the
singuler
,
and
the
most
highest
,
and
most
true
sacrifice
,
wherto
all
the
salse
sacrifices
of
the
gentils
haue
geuen
place
.
In
Eusebius
,
sacrificium
Deo
plenum
,
a
sacrifice
ful
of
God
.
In
S.
Iohn
Damascen
tremendum
,
vitale
sacrificium
,
a
dreadful
sacrifice
and
geuing
lyfe
.
In
Theodoretus
,
sacrificationem
agni
deminies
,
the
sacrificing
of
the
lambe
of
God
,
and
in
the
first
general
councel
of
Nice
held
by
aboue
300.
Fathers
,
situm
in
sacra
mensa
agnum
illum
Dei
tollentem
peccata
mundi
,
incruente
a
sacerdotibus
in
molatum
,
the
lambe
of
God
placed
vpon
the
holy
table
,
the
which
lambe
taketh
away
the
sumes
of
the
world
,
and
is
vnbloodily
sacrificed
by
the
priests
,
wherto
may
iustly
be
added
the
doctrin
of
all
the
Fathers
,
that
this
sacrifice
is
propitiatory
for
the
liuing
,
and
for
the
dead
,
grounded
no
dout
vpon
the
woords
of
our
sauiour
himselfe
in
his
first
institution
,
and
oblation
therof
,
when
he
said
to
his
Apostles
representing
the
whole
Church
this
is
my
body
which
is
geuen
pro
vobis
for
you
,
that
is
to
say
,
for
remission
of
your
sinnes
and
more
playnly
,
in
oblation
of
the
cup
,
this
is
my
blood
which
is
shed
pro
vobis
,
pro
multis
in
remissionem
peccatorum
,
for
you
&
for
many
to
the
remission
of
sinnes
for
this
cause
saynt
Iames
the
Apostle
in
his
liturgy
saith
offermius
●●bi
wee
offer
to
thee
o
Lord
the
vnbloody
sacrifice
for
our
sinnes
,
and
the
ignorance
of
the
people
,
salutarem
bostiam
,
the
host
or
sacrifice
that
geueth
health
or
saluation
,
S.
Athanasius
sayth
that
the
oblation
of
the
vnbloody
host
is
propitiatio
,
a
propitiation
or
remission
of
sinnes
.
Origin
cauleth
it
the
only
commemoration
which
makes
God
mercyful
to
men
.
S.
Cyprian
termeth
it
medicamentum
&
holocaustum
ad
sanandas
infirmitates
,
&
purgandas
iniquitates
,
a
medicin
&
burnt
sacrifice
for
the
healing
of
infirmityes
and
the
purging
of
sinnes
.
S.
Ambrose
speaking
of
the
Eucharist
sayth
that
Christ
offreth
him selfe
therin
quasi
sacerdos
,
vt
peccata
nostra
dimittat
,
a
priest
that
he
may
forgeue
our
sinnes
.
S.
Augustin
considering
that
all
the
sacrifices
of
the
old
law
were
figures
of
this
sacrifice
,
By
the
sacrifices
saith
he
,
that
were
offred
for
sinnes
,
this
one
of
ours
,
is
signified
wherein
is
true
remission
of
sinne
,
it
was
not
rashly
decreed
by
the
Apostles
that
in
the
most
dreadful
mysteries
there
should
be
commemoration
made
of
the
dead
,
for
when
the
people
,
&
clergy
stand
with
their
hands
listed
vp
to
heauen
,
&
the
reuerend
sacrifice
set
vpon
the
Altar
,
how
is
it
possible
that
praying
for
them
,
wee
should
not
pacify
the
wrath
of
God
towards
them
.
S.
Gregory
Nissen
in
lyke
manner
proueth
the
vtility
and
profit
therof
,
by
the
authority
of
the
Disciples
of
Christ
that
taught
&
deliuered
the
custome
to
the
Churche
as
witneseth
saynt
Iohn
Damascen
,
then
wee
pray
for
all
those
that
are
dead
,
beleeuing
that
their
soules
,
for
whome
the
prayer
of
the
dreadful
sacrifice
is
offred
receiue
very
great
help
therby
.
that
the
sacrifice
of
our
redemption
,
that
is
to
say
the
blessed
body
and
blood
of
our
Sauiour
was
offred
for
his
mothers
soule
when
shee
was
dead
.
S.
Gregory
the
great
to
declare
the
excellent
effect
of
the
sacrifice
of
the
masse
,
The
lyke
also
in
euery
respect
recounteth
venerable
Bede
our
countryman
in
the
story
of
England
(
which
he
wrote
about
800.
yeares
agoe
)
of
one
Imma
seruant
to
King
Elbum
,
To
conclude
;
this
custome
of
offring
the
blessed
sacrifice
of
the
masse
for
the
dead
,
was
inuyolably
kept
in
the
Churche
of
God
,
euen
from
the
Apostle
tyme
without
contradition
,
vntil
Aerius
an
Arrian
heretyke
impugned
the
same
&
all
prayer
for
the
dead
about
360.
yeres
after
Christ
,
AN
ANSWERE
TO
THE
obiections
of
our
aduersaries
out
of
S.
Paules
epistle
to
the
Hebrewes
,
with
a
declaration
that
the
heretykes
of
this
tyme
,
who
abolish
the
sacrifice
of
the
Masse
,
haue
not
the
new
Testament
of
Christ
,
and
that
they
are
most
pernitious
enemies
to
humain
kynd
.
CHAP.
XVIII
.
BVT
now
our
aduersaries
against
vs
,
or
rather
against
these
expresse
scriptures
and
Fathers
,
obiect
some
texts
and
arguments
of
S.
Paule
to
the
Hebrewes
,
by
the
which
he
conuinceth
the
ignorance
,
and
error
of
the
Iewes
who
conceaued
that
their
was
no
other
redemption
then
that
which
was
obtayned
by
their
sacrifices
of
beasts
or
of
fruits
of
the
earth
,
signa
pro
rebus
ipsis
nescientes
quo
referrentur
,
taking
the
figures
or
signes
of
things
,
for
the
thinges
themselues
not
knowing
whither
they
were
to
be
referred
,
and
therfore
S.
Paul
proueth
that
this
absolut
perfection
which
they
ascrybed
to
their
sacrifices
,
could
not
be
found
in
the
priesthood
&
sacrifices
according
to
the
order
of
Aaron
but
in
the
sacrifice
&
priesthood
according
to
the
order
of
Melchisedech
,
which
he
declareth
by
euident
arguments
grounded
vpon
the
vnity
and
excellency
as
wel
of
the
priest
,
and
host
or
sacrifice
,
as
of
the
act
of
oblation
,
shewing
the
infirmity
of
the
priests
by
their
mortality
,
plurality
and
continual
necessity
to
offer
dayly
,
first
for
their
owne
sinnes
,
and
after
for
other
mennes
,
whereas
in
the
other
of
Melchisedech
,
he
sayth
,
there
was
a
priest
,
that
is
to
say
our
Sauiour
Christ
,
who
had
an
eternal
priesthood
,
and
therfore
needed
no
successor
,
and
being
vnpolluted
and
without
sinne
had
no
neede
to
offer
sacrifice
for
himselfe
,
and
so
was
more
fit
and
worthy
to
obtayne
pardon
for
the
sinnes
of
the
people
;
and
as
for
the
hosts
or
sacrifices
he
sheweth
also
the
infirmity
thereof
,
for
that
they
were
but
only
of
brute
beasts
,
and
in
that
respect
could
not
be
of
that
infinit
valew
,
that
was
requisit
for
an
absolute
and
general
redemption
,
whereas
the
sacrifice
in
the
priesthood
of
Melchisedech
was
of
infinit
price
,
being
the
body
of
our
Sauiour
offred
voluntarily
by
himselfe
,
who
was
both
the
sacrifice
,
&
the
priest
.
Lastly
he
proueth
also
the
insufficiency
of
the
sacrifices
,
cessassent
offerri
,
there
would
haue
ben
an
end
of
offring
them
,
for
vbi
est
peccatorum
remissio
,
i
am
non
est
oblatio
propeccatis
,
where
there
is
remission
of
sinnes
,
there
needeth
no
oblation
for
sinne
.
But
our
Sauiour
by
his
sacrifice
vpon
the
crosse
,
vnica
oblatione
consummauit
in
aeternum
sanctificatos
,
did
consummat
or
make
perfect
for
euer
,
all
those
that
are
sanctified
with
one
only
oblation
,
for
otherwyse
,
sayth
he
,
he
must
haue
suffred
oftentymes
,
which
as
wel
for
the
excellent
dignity
of
the
priest
,
as
for
the
infinit
valew
of
the
host
,
was
needles
.
Thus
argued
S.
Paule
against
the
Iewes
,
which
our
aduersaries
do
absurdly
wrest
against
the
sacrifice
of
the
Masse
,
saying
that
the
same
is
wholy
ouerthrowen
by
the
same
arguments
,
not
only
in
respect
of
the
multitude
of
our
priests
,
but
also
for
our
dayly
oblations
,
and
because
wee
attribut
remission
of
sinne
thereto
,
which
they
say
,
S.
Paule
ascribeth
only
to
the
sacrifice
of
the
crosse
.
For
the
ful
answere
and
satisfaction
of
this
cauil
,
it
is
to
be
vnderstood
,
first
that
S.
Paule
doth
not
impugne
by
these
arguments
any
sacrifice
whatsoeuer
,
but
only
the
sacrifices
of
the
the
priesthood
of
Aaron
,
neither
yet
he
impugneth
those
in
such
sence
that
he
denyeth
them
to
be
true
sacrifices
,
but
only
proueth
by
the
infirmity
thereof
,
and
of
the
priests
that
offred
them
,
that
they
could
not
suffice
for
the
perfect
sanctification
,
and
iustification
of
man
,
nor
for
the
general
redemption
of
the
world
,
to
which
purpose
he
sayth
of
the
priesthood
of
Aaron
,
if
there
were
,
sayth
he
,
by
the
leuitical
priest-hood
,
what
needed
there
to
ryse
a
p●iest
according
to
the
order
of
Melchisedech
,
and
agayne
,
the
law
could
bring
nothing
to
perfection
,
but
was
an
introduction
to
a
better
hope
,
&c.
he
entred
once
into
the
holyes
,
hauing
sound
aeternal
redemption
,
not
by
the
blood
or
goats
or
calues
,
but
by
this
owne
blood
,
with
one
oblation
he
did
consummat
for
euer
all
those
that
are
sanctified
;
by
all
which
he
geueth
to
vnderstand
that
where
as
mankynd
was
by
the
fa●le
or
our
Father
Adam
made
a
bondman
and
slaue
of
sinne
,
and
subiect
to
the
penalty
of
eternal
damnation
he
therefore
needed
some
effectual
meanes
as
wel
to
redeeme
,
and
free
him
from
this
penalty
,
as
also
to
cleare
him
from
sinne
,
to
sanctify
him
and
iustify
him
(
all
which
he
comprehendeth
in
the
woord
consummation
)
and
this
I
say
,
he
sheweth
,
could
not
be
performed
by
the
blood
of
goats
and
calues
,
but
by
the
blood
of
a
sacrifice
of
infinit
price
and
valew
,
that
is
to
say
of
Iesus
Christ
God
and
man
,
who
therfore
he
sayth
,
not
only
purchased
for
man
euerlasting
redemption
from
damnation
,
but
also
did
consummat
or
make
perfect
for
euer
all
those
that
that
are
sanctified
,
that
is
to
say
he
purchased
perfection
of
grace
,
sanctification
and
iustification
,
for
all
those
that
euer
were
iust
from
the
beginning
of
the
world
;
or
euer
shal
be
to
the
end
thereof
,
and
therefore
what
benefit
soeuer
any
of
the
faythful
receiued
in
this
kynd
eyther
by
any
sacrifice
or
by
any
good
woorke
in
the
law
of
nature
,
or
in
the
law
of
Moyses
S.
Paule
attributeth
the
same
to
the
merit
of
Christs
sacrifice
vpon
the
crosse
,
for
that
none
were
euer
iustifyed
before
Christ
,
but
perfidem
futurae
passionis
,
sicut
nos
per
fidem
praeteritae
,
by
the
fayth
,
sayth
saint
Augustin
,
agnus
occisus
est
ab
origine
mund
,
the
lambe
was
killed
from
the
beginning
of
the
world
,
But
what
proueth
this
against
the
Catholyks
concerning
the
sacrifice
of
the
masse
?
doth
it
proue
that
it
is
no
sacrifice
?
or
that
it
is
not
propitiatory
for
sinne
?
nothing
lesse
;
for
yf
the
sacrifices
of
the
priesthood
according
to
the
order
of
Aaron
,
representing
the
sacrifice
of
the
crosse
,
were
true
sacrifices
,
though
they
were
but
of
brute
beasts
,
why
may
not
our
sacrifice
according
to
the
order
of
Melchisedech
be
also
a
true
sacrifice
?
being
not
only
a
far
more
excellent
representation
,
of
the
sacri●ce
of
the
crosse
then
the
others
were
,
but
also
the
very
same
in
substance
,
to
wit
,
the
blessed
body
of
our
Sauiour
him-selfe
,
and
therefore
of
infinit
pryce
,
and
valew
,
though
neuertheles
it
was
not
ordayned
for
the
redemption
of
the
world
,
(
as
was
the
bloody
oblation
of
the
same
body
vpon
the
crosse
,
)
but
for
an
vnbloody
representation
of
that
bloody
sacrifice
,
yea
and
for
a
perticular
application
,
of
the
benefit
thereof
,
to
all
those
that
should
worthely
offer
it
or
participat
of
it
.
For
it
is
to
be
considered
that
the
sacrifice
of
the
crosse
was
as
S.
Augustin
calleth
it
a
general
cup
,
If
therefore
there
be
sacraments
,
and
other
meanes
to
apply
the
fruit
of
our
sauiours
passion
vnto
vs
,
without
preiudice
to
the
honour
therof
,
why
may
there
not
be
also
a
sacrifice
to
that
end
,
especially
such
a
sacrifice
as
this
,
which
as
I
haue
sayd
is
not
only
a
most
liuely
representation
of
the
other
vpon
the
crosse
,
but
also
the
very
same
in
substance
,
though
different
in
the
manner
of
the
oblation
;
and
agayn
seing
the
fruit
of
our
Sauiours
sacrifice
vpon
the
crosse
hath
had
his
cours
,
effect
,
and
operation
from
the
beginning
of
the
world
,
as
I
signified
before
and
yet
neuertheles
there
was
both
in
the
law
of
nature
and
in
the
law
of
Moyses
hostiae
pro
peccato
,
sacrifice
for
sinne
.
Why
may
there
not
now
also
be
a
sacrifice
for
remission
of
sinnes
,
especially
seing
our
dayly
sinnes
,
do
no
lesse
require
now
a
dayly
remission
then
did
the
sinnes
of
those
that
were
vnder
the
law
of
Moyses
.
This
saynt
Paule
seemeth
to
insinuate
sufficiently
in
those
very
woords
which
our
aduersaries
do
most
vrge
agaynst
this
poynt
,
to
wit
,
where
there
is
,
remission
of
sinnes
ther
no
oblation
or
sacrifice
for
sinne
is
needful
,
where
vpon
I
say
it
followeth
,
that
where
there
is
not
remission
of
sinne
,
there
needeth
sacrifice
for
sinne
.
Therefore
to
answere
our
aduersaries
,
and
to
explicat
this
text
I
say
that
S.
Paule
speaketh
of
such
remission
of
sinne
,
as
was
purchased
for
mankynd
in
general
by
the
general
redemption
of
all
,
and
not
of
the
particuler
application
thereof
to
any
,
and
therefore
in
that
sence
he
sayth
,
that
the
general
ransome
for
sinne
being
payed
,
and
remission
therof
being
in
general
procured
by
the
sacrifice
of
the
crosse
,
it
were
needles
that
eyther
the
same
or
any
such
general
sacrifice
,
should
be
offred
agayne
;
But
seing
the
particuler
application
therof
is
needful
for
the
remission
of
sinne
,
no
lesse
now
,
then
it
was
in
the
old
law
,
yt
foloweth
that
some
sacrifice
is
now
as
needful
as
then
it
was
,
where
vpon
Primasius
S.
Augustins
scoller
expounding
this
same
epistle
of
saynt
Paule
to
the
Hebrewes
,
sayth
;
our
Priests
do
offer
sacrifice
dayly
because
wee
need
dayly
to
be
clensed
,
and
for
as
much
as
Christ
cannot
dy
,
he
therfore
gaue
vs
the
Sacrament
of
his
body
and
blood●
to
the
end
that
as
his
passion
was
the
redemption
and
saluation
of
the
world
that
is
to
say
of
all
men
in
general
,
so
also
this
oblation
may
be
a
redemption
and
clensing
to
all
those
that
offer
it
in
verity
,
thus
sayth
he
;
geuing
to
vnderstand
that
the
benefit
of
our
redemption
and
remission
of
sinne
purchased
for
all
men
in
general
by
the
sacrifice
of
the
crosse
,
is
by
this
other
sacrifice
particulerly
applyed
to
euery
one
that
woorthely
offreth
the
same
,
so
that
the
dayly
iteration
therof
is
no
lesse
needful
,
then
conforme
to
the
doctrin
of
S.
Paule
,
who
denieth
not
the
sacrifices
of
the
old
law
to
be
true
sacrifices
because
they
were
dayly
offred
,
but
to
be
,
as
I
may
tearme
it
,
that
redemptory
&
absolut
sacrifice
,
which
was
to
be
offred
but
once
;
wherevpon
it
followeth
that
the
obiections
of
our
aduersaries
out
of
S.
Paule
as
wel
concerning
the
multiplicity
and
succession
of
our
Priests
,
as
the
multitude
and
iteration
of
masses
,
are
most
absurd
and
friuolous
,
for
though
wee
should
grant
it
to
bee
true
(
as
it
is
most
fals
)
that
eyther
wee
haue
such
a
succession
or
multiplicity
of
Priests
or
such
variety
of
hosts
and
sacrifices
in
our
masse
as
was
in
the
old
law
,
yet
S.
Paules
argument
would
proue
no
more
against
vs
,
then
it
did
against
the
Iewes
,
I
meane
it
would
not
follow
theron
,
than
the
masse
is
no
sacrifice
,
no
more
then
it
followeth
of
the
same
argument
,
that
the
sacrifices
of
the
Iewes
were
not
true
sacrifices
,
which
S.
Paule
neuer
denied
,
but
it
would
follow
that
the
masse
should
not
be
that
absolut
and
independant
sacrifice
which
was
to
redeeme
the
woorld
,
the
which
wee
deny
not
and
therfore
this
their
obiection
out
of
saynt
Paule
proueth
nothing
but
their
owne
blyndnes
,
or
malice
that
do
not
or
wil
not
vnderstand
eyther
him
,
or
vs
,
in
this
matter
.
But
to
satisfy
this
poynt
more
fully
,
it
is
to
be
considered
that
the
multitude
of
our
Priests
doth
no
more
contradict
the
vnity
of
Christs
priest-hood
,
then
the
multitude
of
Doctors
&
Pastors
in
the
Churche
,
(
by
whome
he
feedeth
&
teacheth
the
same
)
doth
contradict
the
vnity
of
his
Pastoral
office
and
dignity
,
pro
Christo
legatione
fungimur
tanquam
Deo
exhortante
per
nos
,
that
is
to
say
wee
are
Embassadours
or
delegats
of
Christ
;
for
God
,
as
it
were
doth
exhort
by
vs
.
To
which
purpose
it
is
to
be
vnderstood
,
that
our
Priests
are
not
absolute
of
themselues
,
and
independant
,
as
were
the
Priests
in
the
old
law
,
who
succeeded
one
an
other
in
equal
power
and
dignity
,
(
I
meane
the
high
Priests
of
whome
only
S.
Paule
speaketh
)
for
though
Aaron
was
the
first
,
yet
euery
successor
of
his
was
as
absolute
as
he
,
and
not
dependant
of
him
,
in
which
sence
saynt
Paule
calleth
them
many
,
because
being
euery
one
an
absolute
head
of
himselfe
,
succeding
one
an
other
,
they
grew
in
tyme
,
to
a
great
multitude
of
heads
to
whome
he
therfore
opposeth
the
vnity
of
Melchisedechs
priest-hood
consisting
in
the
one
and
only
person
of
Christ
,
whose
substitutes
and
ministers
our
Priests
are
(
and
not
his
successors
)
offring
sacrifice
,
and
executing
their
function
in
his
name
and
as
S.
Cyprian
sayth
vice
illius
,
●s
his
Vicars
.
offertur
&
●ome
,
〈◊〉
recipiens
passionem
,
&
offers
se
ipse
quasi
sacerdos
,
he
is
offred
as
ma●
and
as
receiuing
or
〈◊〉
his
passion●
and
he
offreth
him-selfe
as
Priest
,
in
which
respect
he
is
both
Priest
and
sacrifice
as
wel
now
on
the
altar
,
as
he
was
in
his
passion
vpon
the
crosse
,
though
for
our
greater
comfort
he
vseth
also
therein
the
interuention
and
ministery
of
Priests
,
who
being
nothing
els
but
his
instruments
,
and
exercysing
all
one
Priestly
function
,
vnder
him
their
head
,
do
all
pertayne
to
that
one
aeternal
Priest-hood
of
Christ
according
to
the
order
of
Melchisedech
,
which
as
Lactantius
sayth
,
must
of
necessity
be
in
the
Churche
.
Iesus
Christ
sayth
he
,
being
a
Priest
did
make
for
him-selfe
a
great
aeternal
temple
,
that
is
to
say
the
Churche
,
in
quo
templo
aeternum
sacerdotium
habeat
necesse
est
s●cundum
ordinem
Melchisedech
,
in
which
temple
he
must
needs
haue
an
aeternal
Priest-hood
according
to
the
order
of
Melchisedech
,
so
that
the
vnity
of
Christs
priest-hood
is
not
impeached
by
the
multitude
of
his
ministers
,
no
more
then
the
vnity
of
a
Kings
monarchy
by
the
multitude
of
his
inferiour
officers
by
whome
he
gouerneth
.
And
as
for
the
multitude
of
masses
which
our
aduersaries
carp
at
,
as
reiected
by
S.
Paule
the
Fathers
of
the
Churche
shal
answer
for
vs
,
S.
Chrisostome
expounding
this
epistle
of
S.
Paule
answereth
this
very
same
obiection
that
our
aduersaries
make
agaynst
vs
;
This
sacrifice
sayth
he
is
an
example
of
that
sacrifice
vpon
the
crosse
,
for
wee
alwayes
offer
the
very
self
same
thing
,
not
now
one
lambe
and
another
to
morrow
,
but
the
very
same
;
therefore
this
is
one
sacrifice
;
for
otherwyse
because
it
is
offred
in
many
places
,
there
should
be
many
Christs
,
thus
farre
saynt
Chrysostome
.
The
very
same
argument
and
reason
,
and
the
very
lyke
woords
vseth
saynt
Ambrose
to
proue
the
vnity
of
this
sacrifice
and
concludeth
,
non
enim
aliud
sacrificium
,
sicut
pontifex
veteris
legis
sed
idipsum
semper
offerimus
,
we
offer
not
an
other
or
different
sacrifice
as
did
the
Bishop
of
the
old
law
,
but
wee
alwayes
offer
the
self
same
.
Also
Primasius
,
the
diuinity
sayth
he
,
of
the
sonne
of
God
,
which
is
euery
where
,
doth
cause
that
they
be
not
many
sacrifices
but
one
,
though
they
be
offred
by
many
,
it
is
that
body
which
was
conceaued
in
the
virgins
wombe
and
not
many
bodyes
,
as
also
that
it
is
but
one
sacrifice
,
and
not
dyuers
,
as
were
the
sacrifices
of
the
Iewes
,
Thus
sayth
he
.
We
read
the
very
same
in
substance
,
in
Theopila●●us
,
O●cumenius
Sedulius
,
Haymo
and
others
that
haue
written
vpon
saynt
Paules
epistle
to
the
Hebrewes
,
Therefore
he
that
would
leaue
the
general
consent
of
al
the
ancient
fathers
,
to
follow
the
phantastical
or
rather
phrenetical
opinions
of
these
new fangled
fellowes
,
deserueth
to
be
deceiued
,
and
can
haue
no
excuse
of
wilful
blyndnes
eyther
before
God
or
the
world
.
But
now
to
conclude
this
question
concerning
the
sacrifice
of
the
Masse
I
draw
out
of
all
the
premisses
4.
conclusions
.
The
first
is
that
,
which
at
the
first
I
vndertook
to
proue
,
to
wit
,
that
the
oblation
of
the
blessed
body
and
blood
of
our
Sauiour
Iesus
Christ
(
which
wee
caul
the
Masse
)
ys
the
proper
sacrifice
of
the
new
testament
,
prophesied
by
Malachias
,
prefigured
by
the
sacrifice
of
Melchisedech
,
promised
,
instituted
and
offred
,
by
our
Sauiour
,
practised
by
his
Apostles
,
and
by
the
Churche
euer
since
.
The
second
is
,
that
it
is
propitiatory
not
only
for
the
liuing
but
also
for
the
dead
.
The
third
,
that
the
heretykes
of
this
tyme
that
contradict
&
abolish
the
same
,
hold
not
the
law
of
the
new
Testament
instituted
by
Christ
,
seing
they
haue
not
the
proper
priesthood
and
sacrifice
therof
,
without
the
which
the
sayd
law
and
Testament
cannot
be
,
S.
Paule
teaching
such
a
necessary
concurrence
of
the
one
with
the
other
,
that
he
affirmeth
,
that
the
priesthood
being
translated
the
law
must
also
of
necessity
be
translated
as
I
haue
shewed
before
,
The
fourth
poynt
that
followeth
of
the
premisses
,
is
that
they
are
most
pernicious
enemies
of
humainkind
,
seing
they
labour
to
depriue
vs
,
of
the
most
souerain
remedy
that
God
of
his
infinit
goodnes
hath
left
vs
for
the
reparation
of
our
dayly
wracks
by
sinne
,
and
for
the
consolation
both
of
the
quick
and
the
dead
;
for
which
cause
the
old
Christians
in
the
persecutions
vnder
Dioclesian
,
being
persecuted
for
hearing
masse
,
as
wee
are
now
(
as
I
haue
shewed
in
the
beginning
of
this
treatise
)
answered
the
tyrants
that
the
masse
was
spes
salus
que
Christiantum
,
the
hope
and
health
,
or
saluation
of
Christians
,
so
often
,
sayth
he
,
as
wee
offer
the
host
of
his
passion
,
so
often
wee
renew
his
passion
,
and
as
saynt
Cyprian
sayth
,
passio
Domini
est
sacrificium
quod
offerimus
,
the
sacrifice
which
wee
offer
is
the
passion
of
our
Lord
,
Lastly
;
that
which
the
Iewes
did
sacrifice
vpon
the
Altar
of
the
crosse
,
wee
do
propose
on
the
sanctified
altar
for
our
saluation
,
knowing
that
by
that
only
remedy
lyfe
is
to
be
geuen
vs
,
and
death
to
be
eschewed
,
thus
far
the
blessed
martyr
.
This
remedy
I
say
the
heretykes
of
these
our
dayes
doe
seek
by
their
pestilent
doctrin
to
take
from
vs
,
yea
and
do
in
deed
depryue
vs
of
it
in
our
country
,
not
only
by
their
doctrine
,
but
also
by
rigorous
and
violent
lawes
,
resembling
therin
as
wel
the
old
persecutors
of
Gods
Churche
that
did
the
lyke
,
as
also
Antichrist
that
is
to
come
,
iuge
sacrificium
,
the
continual
sacrifice
of
the
Churche
,
which
is
the
sacrifice
of
the
masse
)
and
the
ancient
Byshop
and
martyr
Hypolitus
doth
testify
in
his
book
of
the
consummation
of
the
world
,
that
in
the
tyme
of
Antichrist
,
Churches
shal
be
lyke
cottages
,
and
that
the
precious
body
and
blood
of
Christ
shal
not
be
in
those
dayes
,
the
liturgy
shal
be
taken
a
way
,
the
singing
of
the
Psalmes
shal
ceasse
and
the
reading
of
the
scripture
shal
not
be
heard
,
thus
farre
saynt
Hipolitus
,
that
wrote
within
250.
yeares
after
Christ
.
Seing
then
the
Caluinists
,
and
Lutherans
abolish
the
sacrifice
of
the
masse
,
yea
and
bring
christian
religion
to
a
very
desolation
and
ruine
,
ouerthrowing
altars
,
churches
,
monasteries
,
images
,
relickes
of
saynts
,
the
signe
of
the
crosse
,
sacraments
,
ceremonies
and
all
external
memories
,
and
monuments
of
christianity
,
and
in
steed
of
the
blessed
body
and
blood
of
our
sauiour
,
bring
into
the
churche
nothing
but
a
bare
signe
therof
,
what
els
are
they
but
true
figures
,
or
the
forerunners
of
Antichrist
,
abomination
of
desolation
in
the
temple
of
God
,
as
sayth
the
Prophet
,
that
is
to
say
,
shal
bring
an
abominable
desolation
vpon
the
Churche
and
true
religion
of
Christ
?
OVR
DOCTRIN
OF
THE
merits
of
woorkes
and
Iustification
,
is
proued
and
cleared
,
from
the
slanders
of
our
aduersaries
,
commonly
publyshed
in
their
Sermons
,
and
lately
insinuated
in
a
book
set
forth
,
concerning
the
conuiction
of
my
Lord
of
Essex
.
CAP.
XIX
.
FOR
as
much
as
my
intention
in
this
treatise
was
to
detect
and
confute
,
certayn
slanderous
lyes
of
our
aduersaryes
,
spread
abroad
agaynst
vs
in
some
of
theyr
late
bookes
and
lybels
,
no
lesse
touching
matter
of
religion
,
then
matter
of
state
,
I
can
not
forbeare
to
discouer
vnto
thee
here
good
reader
,
their
notable
impudency
in
charging
vs
to
be
enemies
of
the
Passion
of
Christ
,
and
to
euacuate
the
merits
therof
,
by
ascribing
our
saluation
to
our
owne
workes
,
which
they
are
wount
to
publish
in
their
sermons
,
and
common
table
talke
,
and
haue
of
late
insinuated
in
a
pamphlet
concerning
the
conuiction
of
my
Lord
of
Essex
,
wherein
treating
of
Sir
Christofer
Blunt
,
that
he
protested
to
dy
a
Catholyke
,
some
foolish
minister
(
I
think
)
foysted
in
an
aparenthesis
,
signifying
that
he
dyed
not
such
a
Catholyk
,
but
that
he
hoped
to
be
saued
by
the
merits
of
Christs
passion
,
not
ascribing
his
saluation
to
his
owne
workes
;
as
though
other
Catholykes
that
teach
merits
of
workes
,
did
not
hope
to
be
saued
by
the
passion
of
Christ
,
wherin
I
know
not
whether
I
should
wounder
more
at
their
ignorance
,
or
their
malice
;
their
ignorance
if
they
know
not
what
we
hold
,
and
their
malice
if
they
know
it
,
and
yet
slander
vs
.
For
who
knoweth
not
,
that
wee
acknowledge
the
blessed
passion
of
our
Sauiour
to
be
the
root
and
ground
of
our
redemption
,
and
reconciliation
to
God
,
and
the
fountayne
from
whence
floweth
all
our
iustification
,
and
saluation
,
we
are
redeemed
with
the
precious
blood
of
Christ
the
immaculat
lambe
,
and
with
S.
Paule
that
wee
are
iustified
in
his
blood
,
&
shal
be
saued
from
wrath
by
him
,
and
that
there
is
no
other
name
wherein
wee
can
be
saued
,
but
the
name
of
IESVS
;
if
thou
wilt
enter
into
lyfe
keepe
the
commaundments
,
to
which
purpose
S.
Paule
also
sayth
,
he
was
made
a
cause
of
saluation
to
all
such
as
obey
him
,
the
dooers
of
the
law
shal
be
iustified
before
God
,
and
not
the
hearers
only
,
and
S.
Iames
,
wee
think
a
man
to
be
iustified
by
workes
,
and
not
by
faith
only
,
and
our
Sauiour
himselfe
;
not
euery
one
,
sayth
he
,
that
sayth
to
mee
Lord
,
Lord
,
shal
enter
into
the
kingdome
of
heauen
,
but
he
which
doth
the
wil
of
my
Father
,
by
all
which
wee
see
that
good
workes
are
necessary
to
saluation
,
and
must
concurre
therto
,
with
the
merits
of
Christs
passion
,
which
being
the
root
&
fountayne
of
all
mannes
merit
,
giueth
as
it
were
lyfe
and
force
,
both
to
fayth
,
and
also
to
the
good
workes
of
faythful
men
to
make
them
meritorious
before
God
,
wherin
three
things
are
to
be
noted
,
for
the
better
explication
of
this
matter
.
The
first
is
;
that
there
is
two
manners
of
iustification
,
the
one
,
the
iustification
of
the
wicked
man
be
he
infidel
or
christian
in
mortal
sinne
,
the
other
the
iustification
of
the
iust
man
,
or
an
increase
of
Iustice
;
the
first
proceedeth
merely
of
the
grace
of
God
without
merit
of
workes
,
for
that
it
is
not
in
the
power
of
nature
being
auerted
and
alienat
from
God
to
conuert
it selfe
vnto
him
,
without
his
grace
&
vocation
,
misericordia
eius
praeueniet
me
,
his
mercy
shal
preuent
or
goe
before
me
,
non
ego
sed
gratia
Dei
mecum
,
not
I
but
the
grace
of
God
with
me
,
and
as
our
Sauiour
sayth
,
sine
me
nihil
potestis
facere
,
without
me
you
can
do
nothing
,
and
agayne
S.
Paule
,
omnia
possum
in
eo
qui
me
comfortat
,
I
can
do
all
things
in
him
that
strengthneth
or
comforteth
me
;
Of
the
first
iustification
S.
Paule
sayth
in
diners
places
that
wee
are
iustified
gratis
,
freely
or
for
nothing
,
by
the
grace
of
God
,
by
fayth
,
and
not
by
woorkes
,
a
man
sayth
he
is
iustified
by
woorkes
and
not
by
fayth
only
,
and
saynt
Iohn
,
he
which
doth
iustice
is
iust
,
and
in
the
Apocalipse
,
he
which
is
iust
let
him
be
iustifyed
stil
,
and
of
both
these
iustifications
,
sayth
the
autor
of
the
imperfect
woorke
vpon
S.
Mathew
,
the
first
iustice
is
to
know
God
the
Father
,
and
Christ
his
sonne
,
and
the
last
iustice
is
to
do
good
workes
,
finally
S.
Augustin
witnesseth
,
The
second
poynt
that
I
wish
to
be
noted
is
,
that
where
woorkes
are
at
any
tyme
excluded
in
the
scriptures
,
Fathers
,
or
councels
from
iustification
,
it
is
alwayes
to
be
vnderstood
eyther
of
woorkes
done
by
the
only
force
of
nature
before
fayth
,
or
of
woorkes
of
the
law
of
Moyses
,
proceeding
only
of
the
force
of
the
law
,
or
of
woorkes
of
the
faythful
not
proceeding
of
Gods
grace
.
The
third
poynt
is
,
that
all
the
reason
of
merit
in
mannes
fayth
,
or
woorkes
proceedeth
of
two
grounds
,
the
one
the
grace
of
God
,
which
moueth
&
enableth
a
man
therto
;
the
other
the
promisse
of
almighty
God
to
reward
thesame
in
both
which
the
merits
of
Christs
passion
are
euer
presuposed
to
be
the
first
foundation
of
all
the
buylding
;
with
which
presupposition
our
Sauiour
sayth
,
he
which
geues
but
a
cup
of
cold
water
in
my
name
shal
not
loose
his
reward
,
and
agayne
to
his
Disciples
your
reward
is
copious
in
heauen
,
come
yee
blessed
of
my
Father
and
possesse
the
Kingdome
prepared
for
you
for
when
I
was
hungry
you
gaue
me
to
eate
,
when
I
was
naked
you
clothed
me
,
&c.
God
wil
render
vnto
euery
one
according
to
his
workes
,
to
this
purpose
also
the
Prophet
Dauid
sayth
,
I
enclyned
my
hart
,
o
Lord
,
to
do
thy
iustifications
for
reward
,
consider
that
he
craues
it
as
due
when
he
sayth
reddet
mihi
&
non
dabit
,
he
wil
render
it
vnto
me
,
and
not
he
wil
giue
it
me
,
which
he
also
signifieth
in
that
he
cauleth
him
the
iust
iudge
:
Theophilactus
also
sayth
the
same
,
the
croune
is
a
debt
by
reason
of
the
iustice
of
the
iudge
,
S.
Augustin
aleadging
the
same
place
of
S.
Paule
in
his
book
of
grace
and
free
wil
,
sayth
,
he
now
rehearseth
meritae
sua
bona
;
his
good
deserts
or
merits
,
that
he
which
after
his
il
deserts
got
grace
,
may
after
his
good
merits
get
the
croune
,
&c.
but
let
vs
heare
concerning
this
matter
of
merit
,
suffer
me
to
be
the
soul
or
was
of
beasts
that
I
may
promerori
Deum
,
gayn
,
or
as
a
man
may
say
earne
almighty
God
.
Tertullian
sayth
,
how
at
their
many
mansions
in
the
Fathers
house
,
but
according
to
the
variety
of
mens
merits
,
and
Clemens
Alexandrinus
;
there
are
sayth
he
many
mansions
according
to
the
worthinesse
and
merits
of
those
which
beleeue
,
and
origen
teacheth
,
that
God
doth
not
giue
according
to
nature
,
but
according
to
merits
,
S.
Cyprian
sayth
,
that
a
penitent
man
,
promere●ur
Dominum
,
obsequijs
suis
&
operibus
iustis
,
doth
deserue
,
or
as
I
sayd
before
earne
our
Lord
with
his
obedience
and
iust
woorkes
,
and
in
his
book
of
the
vnity
of
the
Churche
,
speaking
of
them
that
hauing
donne
great
miracles
in
the
name
of
Christ
,
shal
be
reiected
of
him
at
the
day
of
Iudgment
,
iustice
or
righteousnes
is
needful
,
vt
promerere
quis
possit
Deum
iudicem
,
that
a
man
may
gayne
God
the
iudge
,
which
in
the
words
next
folowing
he
expoundeth
,
saying
preceptis
eius
&
monitis
obtemperandum
est
vt
merita
nostra
accipiant
mercedem
,
wee
must
obey
his
precepts
and
admonitions
that
our
merits
may
receiue
reward
,
when
grace
,
sayth
he
,
is
geuen
then
begin
also
our
good
merits
by
the
meanes
of
that
grace
,
for
yf
grace
be
taken
away
man
doth
presently
fal
head-long
by
his
owne
free
wil
,
therfore
when
a
man
beginneth
to
haue
good
merits
,
he
ought
not
to
atribute
them
vnto
himselfe
,
but
to
God
,
to
whome
it
is
sayd
in
the
Psalme
,
o
Lord
be
my
healper
,
and
do
not
forsake
me
,
&c.
Thus
farre
S.
Augustin
but
to
auoyd
the
multitude
of
allegations
,
which
might
be
infinit
to
this
purpose
,
I
wil
conclude
with
the
second
councel
of
Aurange
celebrated
1200.
yeres
agoe
,
reward
sayth
the
councel
,
is
due
to
good
workes
,
yf
they
bee
donne
,
but
grace
which
is
not
due
,
or
giuen
by
desert
,
doth
goe
before
,
that
they
may
be
donne
.
Thus
thow
seest
good
reader
the
doctrin
of
Catholykes
concerning
merit
or
good
woorkes
,
conforme
to
the
scriptures
and
fathers
,
and
no
way
preiuditial
to
the
dignity
&
honour
of
our
Sauiours
passion
,
but
most
honorable
to
the
same
,
seing
wee
teach
that
all
good
merits
receiue
their
vigour
and
force
from
the
merits
therof
,
he
hauing
therby
obtayned
for
vs
of
his
father
,
not
only
remission
of
sinne
,
but
also
grace
to
doe
works
acceptable
to
him
and
meritorious
of
eternal
saluation
,
which
woorkes
though
they
be
ours
in
respect
of
the
concurrence
of
our
free
wil
yet
for
as
much
as
they
be
his
gifts
in
that
they
proceede
of
his
grace
they
deserue
the
reward
that
he
hath
promised
for
the
same
,
&
therfore
respecting
any
woorks
of
man
whatsoeuer
as
of
them-selues
,
wee
say
with
saynt
Paule
,
the
passions
or
suffrings
of
this
lyfe
are
not
worthy
of
the
future
glory
that
shal
be
reueyled
in
vs
,
but
considering
the
same
as
the
gyfts
of
God
,
the
short
and
light
tribulation
which
wee
suffer
here
,
doth
woorke
an
eternal
weygh●
of
glory
in
vs
.
Therfore
I
wil
end
with
S.
Augustin
,
saying
that
when
God
doth
croune
our
merits
,
he
doth
croune
his
owne
gyfts
,
THAT
OVR
ADVERSARIES
who
affirme
that
we
derogat
from
the
merits
of
Christs
passion
do
themselues
wholy
euacuat
,
and
frustrat
the
same
,
by
their
most
wicked
,
and
absurd
doctrin
of
imputatiue
iustice
,
and
dyuers
other
poynts
confuted
in
this
chapter
.
CAP.
XX.
BVT
now
let
vs
examine
the
opinion
of
these
fellowes
,
that
seeme
to
be
so
ielous
of
the
honour
of
Christ
and
of
his
passion
,
and
I
dout
not
wee
shal
fynd
that
they
do
vtterly
obscure
and
frustrat
the
same
,
for
where
as
our
Sauiour
Christ
gaue
himselfe
to
death
,
to
the
end
he
might
redeeme
vs
from
iniquity
,
and
make
vs
cleane
from
sinne
,
and
a
people
acceptable
to
himselfe
,
and
followers
of
good
woorkes
,
they
teach
expressely
that
he
hath
performed
nothing
of
all
this
.
For
though
they
grant
that
he
redeemed
vs
from
death
,
and
by
his
passion
purchased
vs
lyfe
euerlasting
,
yet
they
confesse
not
,
that
he
redeemed
or
made
vs
cleane
from
sinne
(
as
we
see
S.
Paule
teacheth
)
but
playnly
affirme
the
contrary
,
as
by
the
disobedience
of
one
(
Adam
)
many
were
made
sinners
,
so
by
the
obedience
of
one
(
Christ
)
many
were
made
iust
;
if
then
we
were
truly
sinners
by
Adam
,
wee
are
also
truly
iust
by
Christ
,
or
els
our
help
is
not
equiualent
to
our
harme
,
nor
our
remedy
to
our
disease
,
nor
our
rising
to
our
false
,
nor
our
gayne
to
our
losse
,
nor
consequently
Christ
to
Adam
,
which
were
impiety
to
thinke
,
and
blasphemy
to
say
,
and
yet
so
must
our
aduersaries
be
forced
to
say
if
they
wil
defend
their
opinion
;
but
for
as
much
as
not
only
this
their
absurd
doctrin
of
imputatiue
iustice
,
but
also
diuers
other
execrable
errours
,
or
rather
damnable
heresies
spring
all
out
of
one
root
,
that
is
to
say
the
foresayd
opinion
that
original
sinne
is
not
cleane
remitted
,
and
taken
away
by
baptisme
,
I
wil
by
the
confutation
therof
ouerthrow
all
the
rest
that
depend
theron
,
and
shew
withall
the
dishonour
they
doe
to
Christ
,
and
his
merits
which
they
seeme
so
much
to
esteeme
.
Let
vs
then
consider
the
effects
of
baptisme
in
the
regenerat
,
which
to
spake
generally
are
two
,
the
one
the
remission
of
sinnes
,
and
the
other
a
regeneration
,
or
renouation
of
the
inward
man
,
of
the
first
the
Prophet
Ezechiel
sayth
,
I
wil
power
vpon
you
a
cleane
water
,
and
you
shal
be
cleansed
from
all
your
filth
,
or
corruption
,
in
which
sence
the
Apostle
cauleth
it
;
the
water
of
lyfe
wherwith
Christ
sanctifyeth
and
maketh
cleane
his
Churche
,
these
yow
were
sayth
he
,
but
now
yow
are
washed
,
yow
are
sanctified
,
yow
are
iustified
,
by
which
text
S.
Chrisostom
,
and
S.
Hierome
proue
that
all
sinnes
are
forgeuen
in
baptisme
,
all
that
are
baptised
in
Christe
,
are
baptysed
in
his
death
,
and
that
wee
are
therby
buryed
with
him
to
death
of
sinne
,
as
in
Christ
there
was
a
true
death
,
so
there
is
in
vs
a
true
remission
of
sinne
,
which
cannot
be
denyed
,
except
wee
wil
deny
the
vertue
and
force
of
the
blessed
blood
,
and
death
of
Christ
which
hath
his
operation
therby
,
wherof
the
Apostle
sayth
,
he
reconcyled
vs
by
his
death
,
that
he
might
make
vs
holy
,
and
immaculat
,
and
irreprehensible
before
him
,
and
in
an
other
place
making
a
comparison
betwyxt
the
effects
of
the
sacrifices
of
Christ
vpon
the
crosse
,
and
the
sacrifices
of
the
old
law
,
he
sayth
,
but
how
much
more
shal
the
blood
of
Christ
make
cleane
our
conscience
from
dead
woorkes
(
that
is
to
say
from
sinne
)
to
serue
the
liuing
Gods
to
this
purpose
sayth
saynt
Iohn
,
sanguis
Iesu
Christs
emundat
n●s
ab
omni
peccato
,
the
blood
of
Iesu
Christ
doth
make
vs
cleane
from
all
sinne
,
lamb
of
God
which
taketh
away
the
sinnes
of
the
world
.
Therfore
saynt
Chrisostome
sayth
that
a
man
newly
baptysed
is
mundior
solis
radijs
,
cleaner
then
the
beames
of
the
sunne
,
remission
of
debt
,
peccati
diluuium
the
deluge
wherein
sin
is
drowned
,
(
and
lastly
not
to
be
tedious
,
with
many
allegations
,
in
a
matter
where
in
all
learned
fathers
doe
vniformly
agree
)
S.
Augustin
sayth
baptisme
washeth
away
all
sinnes
,
yea
all
whatsoeuer
,
of
deeds
,
thoughts
,
words
,
of
original
sinne
,
or
other
committed
ignorantly
or
wittingly
,
auferre
crimina
,
non
radere
,
take
sinnes
cleane
a
way
,
and
not
shaue
them
only
.
What
then
shal
wee
say
of
Luther
,
and
his
fellowes
that
deny
such
a
manifest
principle
of
Christian
religion
,
affirming
that
original
sinne
is
not
taken
away
by
baptisme
,
but
that
it
remayneth
&
infecteth
all
mennes
workes
can
any
thing
be
sayd
more
to
the
derogation
of
Christs
merits
,
on
which
they
wil
seeme
sometymes
wholy
to
rely
?
can
their
other
heresyes
concerning
the
necessity
of
sinne
,
the
impossibility
to
keepe
the
commandments
,
the
sinful
or
stayned
righteousnes
of
the
iustest
man
,
or
yet
their
imputatiue
iustice
,
all
grounded
and
necessarily
depending
vpon
the
rotten
foundation
of
this
pestilent
opinion
,
can
they
I
say
,
be
lyke
to
stand
when
their
foundation
fayleth
,
as
yow
see
?
but
this
〈◊〉
●ore
euident
,
yf
we
consider
the
other
effect
of
Bapti●●
,
which
is
regeneration
,
I
wil
geue
yow
a
n●w
hart
and
a
new
spirit
,
in
which
respect
the
Apostle
cauleth
Baptisme
lauacrum
regenerationis
,
for
that
as
our
Sauiour
himself
signified
a
man
is
borne
a
new
by
water
,
&
the
holy
ghost
,
&
becommeth
as
saynt
Paule
sayth
noua
creatura
a
new
creature
by
grace
of
the
holy
spirit
which
is
aboundantly
poured
vpon
him
,
charity
is
diffused
in
our
harts
,
by
the
holy
ghost
which
is
giuen
vs
,
and
that
Christ
dwelleth
in
our
harts
,
and
that
wee
liue
for
iustification
,
for
that
the
spirit
of
God
dwelleth
in
vs
,
all
which
proue
a
real
and
inhaerent
iustice
in
vs
,
wee
are
buryed
with
him
by
baptisme
to
the
end
that
as
Christ
did
rise
from
death
,
so
wee
may
walke
in
newnes
of
lyfe
,
vpon
which
words
,
S.
Augustin
sayth
,
as
in
Christ
there
was
a
true
resurrection
,
so
in
vs
there
is
a
true
iustification
,
you
're
washed
,
you
are
sanctified
,
you
are
iustified
)
he
sheweth
sayth
he
,
that
you
are
not
only
made
cleane
,
but
also
that
you
are
made
holy
and
iust
,
purificationis
,
the
water
of
regeneration
,
and
not
of
remission
or
purification
,
for
sayth
he
,
it
doth
not
simply
remit
sinnes
,
but
makes
,
vs
as
though
wee
were
of
a
heauenly
generation
,
being
baptised
we
are
illuminated
,
being
illuminated
we
are
adopted
to
be
the
children
of
God
,
being
adopted
wee
are
made
perfect
,
being
perfited
wee
are
made
immortal
,
according
to
that
of
the
Psalmist
,
I
say
you
are
all
Gods
,
and
the
children
of
the
highest
.
The
same
also
in
effect
sayth
S.
Gregory
Nazianzen
Baptisme
sayth
he
,
giuing
help
to
our
first
natiuity
,
of
old
makes
vs
new
,
and
of
human
deuine
,
all
which
doth
playnly
proue
that
which
we
teach
,
with
saynt
Augustin
,
who
sayth
the
grace
of
〈◊〉
doth
woorke
inwardly
our
illumination
,
and
iustification
,
neuertheles
wee
deny
not
that
the
iustice
wherwith
wee
are
ma●●●ust
,
is
the
iustice
of
God
by
whose
grace
we
haue
it
,
but
we
deny
that
it
is
not
ours
,
&
really
in
vs
,
when
he
hath
of
his
great
mercy
and
liberality
geuen
it
vs
,
so
that
we
say
it
is
both
his
and
ours
,
his
,
because
he
giues
it
,
&
ours
,
because
wee
haue
it
by
his
gift
.
Therfore
saynt
Augustin
sayth
,
let
no
Christian
man
feare
to
say
that
we
are
made
iust
,
not
by
our selues
but
by
the
grace
of
God
,
working
the
same
in
vs
.
that
ambo
crant
iusti
,
they
were
both
iust
,
not
before
men
only
,
but
aute
Deum
before
God
and
not
because
Iustice
was
imputed
to
them
,
but
because
they
did
walke
in
omnibus
mandatis
&
Iustificationibus
Domini
sine
quet●la
,
in
all
the
commaundments
&
Iustifications
of
our
Lord
without
blame
,
in
this
sence
also
it
is
said
in
the
scripture
,
the
doers
of
the
law
are
iustified
before
God
,
not
the
bearers
only
,
which
saynt
Iohn
confirmeth
,
fore
warning
as
it
were
and
arming
vs
,
against
these
seducers
,
(
for
so
he
tearmeth
all
those
which
teach
that
a
man
is
not
iust
by
really
doing
the
acts
,
or
works
,
of
iustice
,
)
let
no
man
sayth
he
seduce
●ow
,
he
which
doth
Iustice
or
righteousnes
ys
iust
,
as
God
is
iust
,
he
which
doth
sinne
,
is
of
the
diuel
to
this
end
apeared
the
sonne
of
God
,
that
he
might
dissolve
the
workes
of
the
deuil
:
thus
farre
S.
Iohn
.
If
then
the
comming
of
our
Sauiour
,
to
dissolue
the
woorkes
of
the
diuel
,
to
deliuer
vs
from
the
seruitude
of
sinne
,
to
renew
vs
in
spirit
,
to
make
vs
new
creatures
,
to
cleanse
vs
,
to
sanctify
vs
,
to
iustify
vs
,
to
make
vs
immaculat
,
and
irrepre●ēsible
,
to
make
vs
his
[
a
](A00908-e15370-b)
a
1.
Cor.
3.
temples
his
[
b
](A00908-e15390-b)
b
Ioan
15.
friends
,
his
[
c
](A00908-e15410-b)
c
Rom.
●
.
children
,
how
is
this
performed
,
yf
notwithstanding
the
merits
of
his
passion
applyed
vnto
vs
by
Baptisme
,
and
other
meanes
,
wee
are
only
reputed
to
be
iust
,
and
not
so
in
deed
,
but
remayne
stil
soyled
with
sinne
;
Deo
gratias
qui
dedit
nobis
victoriam
,
God
be
thanked
which
gaue
vs
victory
,
but
how
by
our selues
no
;
per
Dominum
Iesum
Christum
,
by
our
Lord
Iesus
Christ
.
Thus
thou
seest
good
reader
how
consonēt
to
the
scriptures
how
glorious
to
our
Sauiour
,
&
how
comfortable
to
vs
is
our
doctrin
concerning
iustification
,
and
merits
of
workes
,
&
on
the
other
syde
how
erronious
,
and
iniurious
to
his
passion
is
the
opinion
of
our
aduersaries
who
to
the
end
they
may
with
better
colour
and
more
boldly
bark
against
good
woorkes
,
and
the
merit
therof
,
seeme
to
haue
in
singular
estimation
the
merits
of
his
passion
;
But
where
the
ful
force
and
true
effect
therof
is
to
be
shewed
to
Gods
greater
glory
,
to
the
confusion
of
our
enemy
the
diuel
,
and
our
singular
comfort
,
there
they
hold
it
to
be
of
no
force
or
valew
,
yea
rather
they
make
it
a
cloke
to
couer
sinne
then
a
meanes
to
cleanse
it
,
and
to
take
it
away
,
and
so
they
establish
in
the
kingdome
of
Christ
,
the
tyrannie
of
the
diuel
,
whose
instruments
and
proctors
they
shew
themselues
to
be
,
woorking
in
mennes
myndes
by
their
doctrin
,
that
which
the
diuel
doth
woork
by
temptation
,
that
is
to
say
discouraging
all
men
from
doing
we●
,
and
from
keeping
the
commandments
,
by
teaching
the
same
to
be
needlesse
,
impossible
,
and
of
no
merit
,
wherby
they
giue
ful
scope
to
sensuality
,
and
sinne
,
and
carry
men
after
them
headlong
to
hel
as
I
could
make
it
most
euident
yf
I
list
to
prosecute
this
poynt
,
which
my
purposed
breuity
wil
not
permit
.
THE
CONCLVSION
CONUINCING
by
the
premisses
,
that
our
Catholyk
doctrin
,
was
deliuered
to
King
Lucius
,
by
Pope
Eleutherius
,
and
is
the
vndouted
truth
,
that
Christ
left
to
his
Church
,
with
a
note
of
the
notable
impudency
of
our
English
ministers
.
CHAP.
XXI
.
NOW
to
returne
to
King
Lucius
and
to
conclude
,
I
dout
not
good
reader
but
thow
hast
perceiued
by
these
few
poynts
which
I
haue
handled
,
what
hath
alwayes
bin
the
doctrin
of
the
Churche
of
God
concern●ng
the
same
,
and
that
therfore
King
Lucius
could
receiue
no
other
from
the
Catholyke
Roman
Churche
by
the
which
he
was
conuerted
to
the
Christian
fayth
,
and
yf
I
thought
it
needful
to
rip
vp
euery
other
particuler
point
controuersed
betwyxt
our
aduersaries
and
vs
,
I
could
easely
shew
the
same
in
euery
one
.
But
what
needeth
it
?
seing
they
cannot
proue
that
any
Pope
,
I
wil
not
say
from
S.
Eleutherius
to
S.
Gregory
,
but
from
S.
Peter
to
Clement
the
eight
that
now
gouerneth
the
Churche
,
hath
taught
,
and
decreed
any
different
doctrin
from
his
predecessors
,
whereas
on
the
other
syde
wee
shew
euidently
that
in
a
perpetual
succession
of
our
Roman
Bishops
,
there
hath
ben
also
a
continual
succession
of
one
,
&
the
selfe
same
doctrin
,
where
vpon
it
followeth
infalibly
that
King
Ethelbert
,
and
the
English
could
not
receiue
from
S.
Gregory
the
Pope
any
other
fayth
then
King
Lucius
and
the
britans
receiued
from
saynt
Eleutherius
,
and
that
wee
which
now
hold
communion
with
the
Roman
Churche
teache
no
other
doctrin
then
that
which
was
taught
by
them
to
our
ancestors
,
and
hath
successiuely
come
from
S.
Peter
,
&
consequently
from
our
Sauiour
Christ
.
Therefore
thou
mayst
wel
wonder
,
good
reader
,
at
the
impudency
of
our
English
ministers
,
that
are
not
a
shamed
to
preache
&
teache
the
contrary
,
wherby
thow
mayst
also
see
how
lamentable
is
the
case
of
our
poor
country
wherein
such
haue
the
charge
,
and
cure
of
soules
,
as
haue
not
so
much
as
common
honesty
to
say
the
truth
in
matters
as
cleare
as
the
Sunne
,
and
teach
such
a
religion
as
for
lack
of
better
reasons
,
and
arguments
,
they
are
forst
to
mayntayne
it
with
manifest
lyes
,
slanders
,
yea
and
murders
of
innocent
men
,
whome
they
execute
for
fayned
crymes
vnder
colour
of
matter
of
state
,
acknowledging
therby
sufficiently
the
truth
of
our
Catholyk
fayth
seing
they
are
ashamed
to
a●ow
that
they
trooble
any
man
for
it
,
whyles
they
confesse
that
they
punish
and
put
to
death
heretykes
,
namely
the
Anabaptists
,
directly
for
their
religion
,
and
their
impudency
is
so
much
the
more
notorious
,
for
that
their
publyk
proceedings
in
the
dayly
execution
of
penal
and
capital
lawes
,
touching
only
matter
of
religion
,
doth
contradict
and
conuince
their
sayings
and
writings
,
wherein
they
affirme
that
they
put
none
to
death
for
religion
.
But
for
as
much
as
I
haue
treated
this
matter
at
large
in
diuers
partes
of
my
Apology
,
besydes
that
I
vnderstand
that
some
others
also
entend
to
treate
thereof
in
the
answere
of
a
ridiculous
challenge
,
made
by
O.
E.
fraught
with
most
absurd
paradoxes
,
as
wel
concerning
this
poynt
,
as
others
touching
our
Catholyke
fayth
,
I
remit
thee
,
good
reader
,
therto
,
and
so
conclude
this
treatys
,
beseeching
almighty
God
to
geue
our
aduersaries
the
light
of
his
grace
,
and
vs
in
the
meane
tyme
pacience
and
constancy
,
and
to
thee
indifferency
to
iudge
of
maters
so
much
importing
the
eternal
good
and
saluation
of
thy
soule
,
which
I
hartely
wish
no
lesse
then
my
owne
.
FINIS
.