An
aunswere
to
a
Popishe
apologie
¶
An
Apollogie
of
a
Papiste
confuted
by
W.
F.
THere
was
found
in
the
court
,
either
cast
of
purpose
,
or
lost
of
negligence
,
a
certain
small
pamphlette
,
conteinyng
an
Apollogie
,
or
aunswere
of
a
Papiste
,
to
some
frendes
of
his
,
that
perswaded
hym
to
conforme
hymself
,
to
the
Religion
now
receiued
in
the
realme
,
by
publike
aucthoritie
:
whiche
when
it
came
to
my
handes
,
supposyng
it
might
do
some
hurte
emong
them
that
are
ignoraunte
,
I
thought
good
,
briefly
to
confute
it
.
But
because
the
copie
whiche
was
founde
,
was
vnskilfully
written
,
I
had
some
diffultie
to
reade
it
in
certaine
places
,
and
sometymes
I
mighte
plainely
perceiue
,
that
the
aucthours
meanyng
was
chaunged
by
vntrue
writyng
:
So
that
the
aucthour
,
or
his
frendes
,
maie
haue
some
occasion
to
cauill
at
my
publishing
of
the
copie
,
whiche
was
so
muche
corrupted
:
In
consideration
wherof
,
I
would
haue
been
verie
glad
,
to
haue
had
the
principall
copie
of
the
aucthours
owne
hande
,
if
I
could
haue
knowen
how
to
come
by
it
.
But
seyng
I
was
out
of
hope
of
that
,
I
perused
,
and
restored
the
copie
that
I
had
,
as
faithfully
as
I
could
,
desiryng
the
aucthour
,
or
his
frendes
,
that
haue
the
originall
,
if
I
haue
erred
in
any
woorde
of
any
momente
,
to
lette
me
haue
knowledge
thereof
,
and
I
will
thereby
reforme
the
apologie
,
and
alter
myne
answere
thereto
accordyngly
.
The
writyng
had
this
title
.
The
Papiste
.
Certaine
considerations
and
causes
,
mouyng
me
not
to
bee
presente
at
,
nor
to
receiue
,
neither
vse
the
seruice
of
the
newe
booke
,
otherwise
called
the
Common
boke
of
praiers
.
The
aunswere
.
If
the
copie
of
your
title
,
as
it
came
to
my
hande
,
was
not
peruerted
,
you
shewe
your self
in
your
title
,
to
bee
a
very
peruerse
▪
and
froward
persone
,
that
maie
not
vouchsafe
to
call
the
booke
,
as
it
is
commonly
called
.
Especially
when
you
pretend
to
geue
it
the
name
,
whiche
commonly
it
beareth
,
for
you
are
not
ignorante
,
that
it
is
called
the
booke
of
Common
praier
,
and
not
the
Common
booke
of
praier
.
But
a
man
maie
easely
,
and
peraduenture
truely
gesse
,
why
you
refused
to
cal
it
the
boke
of
common
praier
,
leaste
any
man
should
conceiue
by
the
onely
name
,
that
common
praier
,
which
is
so
necessarie
for
the
Churche
of
Christe
(
a
forme
whereof
that
booke
conteineth
)
is
altogether
wantyng
in
your
Popishe
Churche
,
where
,
in
your
Missalles
,
Processionalles
,
Hymnalles
,
Grailes
,
Antiphonalls
,
and
Pontificalls
,
are
not
conteined
common
praiers
,
to
the
edification
of
all
the
churche
,
but
idle
,
and
vnprofitable
ceremonies
,
to
the
mainteinaunce
of
ignoraunce
,
and
superstition
.
The
Papiste
.
The
first
consideration
is
,
because
the
saide
seruis
booke
,
was
condemned
as
hereticall
and
schismaticall
,
Anno
domini
1553.
both
by
the
clergie
and
conuocation
of
this
realme
,
and
by
the
nobilitie
and
commons
of
the
same
,
by
al
whose
consentes
ther
passed
an
acte
of
Parliament
,
for
the
repeale
therof
.
Beside
that
Cranmer
,
Ridley
,
and
Latimer
,
the
chief
aucthours
and
composers
of
the
saied
boke
,
were
therfore
openly
condemned
by
the
Churche
,
and
Lawes
of
this
realme
,
&
suffered
the
paines
of
death
in
Oxforde
.
S.
Paule
in
his
Epistle
willed
the
hebrues
,
to
haue
in
remembrance
their
Bishoppes
,
which
preached
vnto
them
the
woorde
of
God
,
and
diligently
to
obserue
and
looke
vpon
the
ende
of
their
liues
and
conuersation
.
The
aunswere
.
The
first
consideration
conteineth
two
causes
of
your
refusal
,
the
one
because
the
booke
of
Seruice
,
was
repealed
by
Acte
of
Parliament
,
the
other
,
for
that
Cranmer
Ridley
,
and
Latimer
,
were
burned
at
Oxforde
for
it
.
To
the
first
I
aunswere
,
that
if
you
accompt
the
aucthoritie
of
the
Parliament
of
force
to
condempne
it
,
why
doe
you
not
acknowledge
th'
aucthoritie
of
the
same
,
in
establishyng
it
,
for
anno
.
1551.
by
all
the
states
of
the
realme
,
that
boke
was
allowed
,
and
appoincted
to
bee
vsed
.
Also
by
diuerse
Actes
of
Parliamente
,
in
the
tyme
of
our
soueraigne
Ladies
reigne
,
established
,
and
confirmed
.
But
it
is
no
hard
matter
,
to
gather
your
traiterous
meanyng
,
whiche
is
common
to
you
,
with
all
them
of
your
religion
.
You
accoumpte
no
actes
of
Parliament
,
passed
in
the
tyme
of
kyng
Edward
,
or
Quéene
Elizabeth
,
to
be
of
any
aucthoritie
,
beyng
confirmed
by
the
roiall
assent
of
those
,
whom
you
esteme
to
be
no
lawfull
Princes
,
seyng
your
father
the
Pope
,
hath
pronounced
sentence
of
depriuation
against
them
.
Your
seconde
reason
,
I
will
tourne
vpon
your
owne
necke
.
Seyng
Cranmer
,
Ridley
,
and
Latimer
,
did
so
constauntly
suffer
death
,
for
the
confirmation
of
that
doctrine
,
whiche
thei
hadde
taught
,
it
is
a
good
argumente
,
that
thei
dissembled
not
with
vs
,
but
vttered
that
truthe
vnto
vs
,
wherein
as
thei
liued
,
so
thei
were
content
to
dye
.
The
text
of
the
Apostle
to
the
Hebres
.
13.
you
applie
verie
straungely
,
as
though
wee
should
thincke
well
of
none
,
that
suffreth
death
by
martyrdom
,
wheras
the
Apostle
meaneth
cleane
contrary
,
and
exhorteth
the
Iewes
,
to
followe
the
faithe
of
them
,
the
ende
of
whose
conuersation
,
thei
had
séen
to
be
agreable
to
their
doctrine
,
who
,
as
thei
had
preached
diligently
,
so
did
thei
ende
their
liues
by
tormentes
,
in
the
same
confession
constauntely
,
and
patiently
.
The
Papiste
.
The
seconde
consideration
is
,
that
the
saied
booke
so
vniuersally
condemned
by
all
degrees
of
men
here
in
this
realme
,
was
receiued
and
brought
in
againe
only
by
the
nobilitie
and
commons
of
this
realme
,
cleane
contrary
to
the
whole
mindes
of
our
Clergie
,
no
one
person
in
the
Parliamente
did
giue
his
consente
thereunto
.
Besides
that
the
whole
conuocation
did
exhibite
their
boke
to
the
contrarie
.
Wherin
the
shepe
taking
vpon
theim
to
establishe
this
boke
,
contrarie
to
the
learnyng
and
conscience
of
their
shepherdes
,
thei
haue
doen
against
the
expresse
wordes
of
our
sauiour
Christ
,
who
in
describing
the
office
of
good
shepherde
,
and
the
duetie
of
good
shepe
saied
that
a
good
shepherde
muste
knowe
his
sheepe
,
and
his
sheepe
muste
knowe
hym
,
heare
his
voice
and
followe
hym
.
And
the
Apostle
S.
Paule
in
his
Epistle
Cap.
13.
willed
the
Hebrues
to
obey
their
shepherdes
,
and
spirituall
gouernours
,
and
to
submitte
themselues
vnto
theim
,
for
thei
doe
watch
euen
as
men
whiche
muste
geue
accompte
for
their
soules
.
Obey
them
therfore
saieth
S.
Paule
that
they
maie
do
it
with
ioie
,
and
not
with
grief
.
The
aunswere
.
Your
seconde
consideration
,
is
determinable
,
by
suche
as
are
skilfull
in
the
lawes
of
this
realme
,
what
persones
muste
concurre
,
in
the
Parliament
,
that
it
may
be
an
Acte
of
Parliamente
,
and
I
doubte
not
,
but
the
matter
was
so
ordered
,
by
the
iudgemente
of
them
that
had
knowledge
,
as
was
for
the
honour
,
and
wealthe
of
the
realme
.
But
if
any
errour
had
been
committed
,
at
that
tyme
you
speake
of
,
it
was
since
by
all
three
estates
in
Parliament
redressed
,
the
same
booke
of
seruice
,
by
their
aucthoritie
being
confirmed
.
But
whereas
you
complaine
,
that
the
Shepe
in
that
firste
Parliament
,
tooke
vpon
them
against
their
shepherdes
,
I
aunswer
naie
,
but
the
Shepherdes
againste
the
Shepebiters
,
for
your
Cleargie
consisted
all
of
Wolues
,
and
not
of
Shepherdes
,
wherefore
it
was
the
duetie
of
the
Prince
,
with
the
nobles
,
and
senatours
of
that
Parliamente
,
to
deliuer
the
Shepe
out
of
their
cruell
tyrannie
,
and
to
banishe
,
and
remoue
all
suche
raueinous
beastes
,
from
the
flocke
.
And
touchyng
the
booke
,
you
saie
thei
exhibited
,
of
what
credite
would
you
haue
it
to
bee
,
when
thei
so
shamefully
refused
conference
,
before
the
moste
parte
of
the
Parliamente
,
vpon
a
friuolous
pretence
,
in
Westminster
churche
.
At
whiche
time
al
wise
menne
sawe
,
that
their
cause
was
naught
,
whiche
durste
not
abide
the
triall
in
the
open
light
.
The
Papiste
.
The
thirde
consideration
is
,
that
it
is
prohibited
by
the
Canons
of
the
apostles
,
and
by
the
generall
caunselles
also
,
that
a
christian
man
shoulde
not
communicate
neither
in
Sacramentes
nor
yet
in
common
praiers
,
with
Heritikes
and
Schismatikes
.
As
it
appeareth
in
the
tenth
Canon
,
and
in
the
seconde
Canon
of
the
counsell
holden
at
Antioche
.
It
was
decreed
there
,
that
it
was
not
lawful
to
communicate
with
excommunicate
persones
,
nor
to
enter
into
any
house
,
nor
to
praie
with
them
,
nor
lawfull
to
receiue
them
that
are
excommunicate
out
of
one
churche
into
another
churche
.
And
in
the
counsel
holden
at
Laodicea
,
it
was
prohibited
there
,
that
the
christian
men
should
enter
into
the
churches
or
churche
yerdes
,
of
the
heretikes
,
there
to
praie
with
them
,
and
in
the
33.
Canon
of
the
same
counsell
the
like
prohibition
is
there
expressed
for
praier
with
Schismatikes
.
And
in
the
4.
counsell
holden
at
Carthage
Canon
73.
it
was
decreed
,
that
christian
men
should
nether
praie
nor
singe
with
Heretikes
.
And
who
so
euer
did
praie
,
singe
,
or
communicate
,
with
any
excommunicate
person
,
whether
he
were
of
the
Clergie
or
of
the
Laitie
,
shoulde
be
thereby
excommunicated
.
An
example
we
reade
therefore
,
how
the
christian
men
at
Constantinople
would
not
communicate
with
the
Arianes
,
neither
in
Sacramentes
,
nor
yet
in
common
praiers
,
notwithstandyng
that
the
Arians
did
agree
with
the
Christen
menne
in
theim
bothe
,
as
in
all
Sacramentes
,
and
in
all
poinctes
of
praiyng
,
sauing
that
the
Arians
did
sing
Gloria
patri
in
filio
,
and
the
Christian
menne
,
Gloria
patri
&
filio
,
&c.
And
therfore
,
and
for
that
onely
poinct
,
Ihon
Chrysostome
then
beyng
Bishop
of
Constantinople
,
did
appoincte
vnto
the
christian
men
a
seperate
place
,
and
maner
of
praier
from
them
,
as
it
appeareth
in
the
sixth
of
the
Historie
Ecclesiastike
.
And
therefore
the
notable
doctour
S.
Augustine
doth
conclude
,
on
thys
wise
,
saiyng
,
that
they
shall
not
communicate
in
Sacramentes
with
vs
,
whose
doctrine
we
cannot
approue
and
allowe
.
The
aunswere
.
Your
third
consideration
,
standeth
vppon
a
foolishe
fallation
of
Sophistrie
,
called
petitio
principij
,
whiche
is
,
when
a
man
will
take
that
as
true
,
whiche
his
aduersarie
will
not
graunte
hym
.
As
you
doe
in
this
your
argument
,
where
you
take
that
for
a
true
principle
,
whiche
you
shall
neuer
be
able
to
proue
,
namely
that
we
are
Heretikes
,
and
Schismatikes
.
And
so
you
committe
double
folie
.
Firste
,
in
prouyng
that
so
diligentely
,
whiche
no
manne
will
deny
(
whiche
is
,
that
a
manne
ought
not
to
communicate
in
religion
with
Heretikes
)
and
secondly
,
in
bringing
no
proofe
at
all
,
of
that
,
which
all
your
aduersaries
wil
deny
,
namely
that
thei
are
Heretikes
,
or
Schismatikes
.
For
you
must
first
prooue
that
thei
are
suche
,
before
you
can
proue
,
that
you
ought
to
auoide
their
societie
.
The
Papiste
.
The
fowerth
consideration
is
,
that
the
receiuyng
of
this
new
booke
of
seruice
,
is
a
condemnation
of
the
olde
,
wherby
is
taken
away
5.
of
the.
7.
Sacramentes
,
the
reall
presence
of
Christes
body
in
the
Sacramente
of
the
alter
,
the
sacrifice
of
the
masse
,
many
traditions
of
the
Apostles
,
as
the
holiyng
of
the
Fonte
,
oile
and
Chrisma
in
Baptisme
and
Confirmation
,
the
making
of
the
signe
of
the
Crosse
,
praiers
for
the
deade
and
vnto
sainctes
.
All
sacramentall
,
and
godly
cerimonies
,
frequented
in
the
vniuersal
churche
of
Christe
,
and
brougt
into
this
realme
with
the
faithe
of
Christe
by
S.
Augustine
,
and
here
by
hym
established
,
as
suer
signes
and
tokens
of
christian
faieth
,
like
as
the
holy
.
S.
Bede
witnesseth
in
his
firste
boke
de
gestis
Anglorum
,
in
the
25.29.30
.
chapiters
,
beside
that
all
the
foresaide
thinges
haue
been
alwaie
approued
,
vsed
,
and
allowed
throughout
the
vniuersal
church
of
christ
.
And
therfore
saieth
S.
Augustine
all
these
thinges
whiche
haue
been
receiued
in
the
vniuersall
Churche
of
Christe
,
and
approued
by
the
vse
,
and
consente
therof
,
ought
not
to
be
ouerthrowen
,
nor
yet
to
be
chaunged
by
the
iudgemente
of
one
priuate
person
,
be
his
learnyng
and
liuyng
neuer
so
good
,
nor
yet
by
the
Bishoppes
of
any
one
prouince
or
countrie
,
when
thereby
they
shoulde
breake
the
vnitie
of
Gods
spirite
,
whiche
is
the
chief
treasure
in
his
Churche
,
commended
by
our
sauiour
Christe
vnto
his
Apostles
,
wishynge
and
praiynge
the
same
vnitie
to
be
amongest
theim
,
whiche
was
betwixt
him
and
God
(
Ioan
17
)
the
father
.
The
Apostle
S.
Paule
tought
the
Corinthians
aboue
all
thinges
to
obserue
this
vnitie
,
and
willed
the
Romaines
that
with
one
minde
and
one
mouth
they
shoulde
glorifie
God
.
And
in
the
Epistle
to
the
Ephesians
,
he
besought
theim
most
entirely
to
obserue
this
vnitie
.
Again
.
S.
Augustine
saieth
,
these
thinges
whiche
the
vniuersall
churche
doth
teache
,
therfore
are
to
be
obserued
and
kepte
of
all
menne
,
because
the
churche
which
is
the
spouse
of
Christ
,
hath
the
full
aucthoritie
of
her
husband
Christ
,
and
suche
gouernement
also
of
the
holy
ghost
,
that
she
cannot
consent
,
but
to
true
thinges
,
nor
she
cannot
commaunde
but
onely
suche
thinges
whiche
are
both
holy
,
holsome
and
good
.
And
farther
the
same
S.
Augustine
saieth
,
that
in
the
ministration
of
the
Sacramentes
,
and
in
the
manner
of
praiyng
vsed
of
Preestes
,
there
must
be
an
vniformitie
obserued
in
Christes
catholike
Churche
,
that
by
their
Lawe
and
maner
of
praiyng
there
may
be
established
the
lawe
of
beleuyng
.
And
lest
that
the
lawe
,
and
maner
of
praiyng
being
chaunged
,
may
also
bring
foorthe
a
chaunge
and
alteration
of
faieth
,
like
as
it
hath
so
proued
in
thys
realme
.
Beside
that
S.
Ambrose
doth
thinke
that
there
can
not
bee
the
faieth
,
where
Schisme
is
,
for
albeit
that
schismatikes
may
haue
faieth
towardes
God
,
yet
they
cannot
haue
faieth
towarde
the
Churche
of
God
,
whom
they
suffer
to
bee
dismembred
,
and
discerped
in
peeces
.
For
wheras
our
sauiour
Christe
suffered
for
his
Churche
,
and
the
Churche
is
the
mysticall
bodie
of
Christe
,
how
therfore
may
thei
haue
faith
in
christ
,
by
whom
his
Passion
is
made
frustrate
,
and
his
mysticall
bodie
drawen
in
peeces
.
And
therefore
woulde
not
we
shoulde
chaunge
an
order
set
,
or
a
custome
of
Christes
churche
.
For
albeit
saieth
he
,
the
reason
or
cause
of
a
custome
may
be
sought
for
,
yet
must
it
be
so
sought
for
,
that
the
custome
thereby
be
not
infirmed
or
broken
,
for
the
searche
may
not
bee
made
vnto
destruction
,
but
vnto
aedification
,
wherby
thou
maist
better
obserue
the
custome
when
thou
arte
assured
of
the
cause
and
reason
therof
.
I
do
praise
thee
(
saieth
Tertuliane
)
whiche
firste
doeth
beleue
the
custome
to
be
obserued
,
before
it
hath
learned
the
cause
and
reason
why
and
wherfore
.
The
aunswere
.
In
your
fowerth
consideration
,
you
should
haue
likewise
considered
,
that
suche
thynges
,
as
are
graunted
of
bothe
partes
,
nede
small
proofe
,
and
that
those
matters
,
whiche
are
in
controuersie
,
should
be
substancially
confirmed
.
As
for
example
.
How
necessarie
vnitie
is
for
the
Churche
of
Christe
,
no
manne
doubteth
,
so
it
bee
in
truthe
,
and
not
in
falshed
:
for
there
is
vnitie
emong
the
mooste
wicked
,
but
not
in
truthe
,
and
honestie
.
On
the
other
side
,
that
there
be
fiue
sacramentes
,
more
then
the
boke
alloweth
,
that
there
is
a
carnall
presence
in
the
Sacrament
of
the
Lordes
bodie
,
and
bloude
,
that
there
is
,
or
ought
to
be
,
a
Sacrifice
in
the
masse
,
ye
bring
not
one
worde
of
proof
.
Concernyng
Ceremonies
,
whiche
you
call
traditions
of
the
Apostles
,
you
saie
in
deede
a
little
,
although
to
little
purpose
,
and
yet
so
confusely
,
and
out
of
all
good
order
,
that
you
seme
rather
to
confounde
,
then
to
instructe
your
simple
reader
,
for
what
an
hochpotte
is
this
?
in
the
middes
of
your
Sacramentes
,
and
Sacramentalles
,
to
choppe
in
praiers
for
the
deade
,
and
inuocation
of
sainctes
,
whiche
bée
articles
of
doctrine
,
and
not
Ceremoniall
obseruations
.
Againe
,
when
you
haue
rehersed
by
name
,
diuers
Ceremonies
,
as
oile
,
and
chrisme
in
Baptisme
,
your
maner
of
confirmation
,
the
signe
of
the
Crosse
,
and
all
other
your
Sacramentalls
,
and
Ceremonies
,
you
bryng
in
certain
broken
,
and
vnperfecte
sentences
of
Doctours
,
whiche
speake
generally
of
Ceremonies
,
vsed
in
the
churche
in
their
age
:
and
doe
not
shew
that
your
Ceremonies
were
vsed
then
in
suche
maner
,
as
you
vse
them
now
:
which
is
a
meere
mockerie
of
your
readers
.
For
wheras
you
doe
comprehende
them
all
,
vnder
the
name
of
Traditions
of
the
Apostles
,
if
you
be
a
man
of
suche
learning
,
as
you
would
seme
to
be
,
I
dare
saie
in
your
behalfe
,
you
will
bee
ashamed
to
come
to
triall
of
this
poincte
,
that
you
vse
all
those
Ceremonies
,
that
were
vsed
in
the
tyme
of
those
doctors
,
whose
names
you
alledge
or
that
al
your
Ceremonies
,
were
vsed
in
the
tymes
of
those
Doctours
,
vpon
whose
aucthorities
you
would
seme
to
grounde
.
But
to
consider
your
groundes
particularly
,
that
Augustine
,
whom
you
call
saincte
Augustine
,
was
an
vnlearned
Monke
,
as
appereth
by
his
questions
,
propounded
to
Pope
Gregorie
,
that
came
into
this
land
,
to
corrupte
the
sinceritie
of
faithe
,
whiche
the
Britons
had
receiued
,
euen
from
the
Apostles
,
aboute
sixe
hundred
yeres
after
Christe
,
and
liued
twoo
hundred
yeres
at
the
least
,
after
the
aunciente
father
sainct
Augustine
bushoppe
of
Hippo
in
Affrica
,
of
whose
pride
and
folie
,
you
maie
reade
in
Galfridus
Monumeth
.
Matheus
Westmin
.
and
others
.
And
truthe
it
is
,
that
muche
superstition
,
and
false
doctrine
,
he
brought
in
,
and
by
tyrannie
mainteined
,
as
our
stories
witnesse
,
but
not
all
that
you
holde
at
this
tyme
,
for
your
religion
,
in
all
pointes
,
is
nothyng
so
old
.
And
as
for
Beda
,
he
liued
longe
after
Augustine
.
But
where
you
affirme
,
that
all
youre
Ceremonies
haue
been
alwaies
approued
,
vsed
,
and
allowed
,
throughout
the
vniuersall
churche
of
Christe
,
I
can
no
longer
forbeare
you
,
you
saie
more
then
all
the
Papistes
in
the
worlde
,
will
be
able
to
proue
.
Touchyng
sainct
Augustine
,
although
the
place
by
you
alledged
,
is
not
to
be
found
in
his
vndoubted
writyngs
,
yet
I
confesse
that
he
speaketh
fauourably
of
Ceremonies
commonly
vsed
,
to
be
quietly
suffered
,
and
borne
withall
,
rather
then
vnitie
to
bee
broken
.
But
what
maketh
this
,
for
your
Ceremonies
,
whiche
you
teache
to
bee
necessarie
for
saluation
,
and
meritorious
:
whiche
if
thei
had
been
in
saincte
Augustines
tyme
,
or
that
men
had
so
taught
of
theim
,
there
is
no
doubte
,
but
he
would
haue
vtterly
misliked
theim
,
as
hereafter
in
place
more
conueniente
,
I
shall
plainly
declare
.
In
your
next
sentence
out
of
sainct
Augustine
also
,
I
must
néedes
tel
you
,
you
plaie
the
suttle
Marchaunt
,
to
sett
for
the
counterfeict
ware
,
in
steede
of
true
marchandice
,
for
Augustine
neuer
was
of
that
opinion
,
that
the
Church
hath
the
full
aucthoritie
of
her
husbande
Christ
,
and
such
gouernemente
of
the
holy
Ghost
,
that
she
cannot
consente
,
but
vnto
true
thynges
,
neither
hath
he
any
suche
wordes
in
al
his
workes
.
For
it
is
well
knowen
,
that
the
boke
de
dogmaticis
ecclesiasticis
,
out
of
which
this
sentence
séemeth
to
bee
borrowed
,
is
not
accompted
among
the
Authenticall
workes
of
Augustine
,
but
forged
of
muche
later
time
,
and
falsly
fathered
vpon
S.
Augustine
,
to
steale
credite
from
his
name
,
whiche
it
could
not
obtain
of
it self
.
And
yet
if
this
saiyng
were
graunted
to
bée
true
,
it
perteineth
nothyng
to
your
church
,
which
is
the
Sinagoge
of
Sathan
,
and
not
the
Churche
of
Christe
.
Concernyng
your
thirde
testimonie
of
sainct
Augustine
,
I
can
hardely
thinke
that
saincte
Augustine
,
would
haue
an
vniformitie
of
Ceremonies
,
in
praier
,
and
administration
of
the
Sacramentes
throughout
all
the
worlde
,
because
I
am
able
to
shewe
his
aucthoritie
to
the
contrary
,
as
in
his
.
118.
epistle
to
Ianuarius
,
he
discourseth
at
large
.
And
whereas
you
saie
,
that
the
chaunge
of
the
maner
of
praiyng
,
hath
broughte
in
chaunge
of
faithe
in
this
lande
,
it
is
cleane
contrary
,
for
the
diuersitie
of
faithe
,
teacheth
vs
to
praie
,
otherwise
then
you
vse
,
for
inuocation
commeth
of
faithe
,
as
witnesseth
sainct
Paule
.
Roma.
10.
The
testimonie
of
saincte
Ambrose
,
although
you
declare
not
,
where
a
manne
should
finde
it
,
maketh
little
for
your
purpose
.
For
we
agrée
with
hym
,
that
Schismatikes
are
to
be
abhorred
,
but
wée
will
not
graunt
to
you
,
that
wée
are
Schismatikes
,
as
long
as
wée
knowe
,
that
wée
are
members
of
Christe
.
The
testimonie
of
Tertuliane
concernyng
custome
,
if
it
bee
faithfully
rehearsed
of
you
,
I
se
not
what
it
maketh
for
you
.
For
although
laudable
customes
,
maie
be
obserued
,
without
searchyng
their
beginnyng
,
what
is
that
,
to
your
Ceremonies
,
whiche
containe
manifeste
impietie
?
For
you
your self
will
not
bee
so
madde
,
to
allowe
all
customes
,
seyng
many
are
contrary
to
the
worde
of
GOD
.
And
although
Tertuliane
was
to
muche
addicted
to
the
maintainyng
of
Ceremonies
,
and
customes
in
some
places
,
yet
otherwhiles
he
either
expoundeth
his
meanyng
,
or
correcteth
his
errour
,
as
in
his
booke
De
virginibus
velandis
,
where
he
writeth
in
these
woordes
.
Hoc
exigere
veritatem
,
cui
nemo
praescribere
potest
,
non
spacium
temporum
,
non
patrocinia
personarum
,
non
priuilegium
regionum
.
Ex
his
enim
fere
consuetudo
initium
ab
aliqua
ignorantia
vel
simplicitate
sortita
,
in
vsum
per
successionem
corroboratur
,
&
ita
aduersus
veritatem
vindicatur
.
Sed
dominus
noster
Christus
,
veritatem
se
,
non
consuetudinem
cognominauit
.
Si
semper
christus
&
prior
omnibus
:
aeque
veritas
sempiterna
&
antiqua
res
,
viderint
ergo
quibus
nouum
est
,
quod
sibi
vetus
est
.
Haereses
non
tam
nouitas
quam
veritas
reuincit
.
Quodcumque
aduersus
veritatem
sapit
hoc
erit
haeresis
,
etiam
vetus
consuetudo
.
That
is
to
saie
.
This
the
truthe
requireth
,
againste
whiche
no
man
can
prescribe
,
not
the
continuance
of
tyme
,
not
the
defence
of
persones
,
not
the
priuiledge
of
any
regions
.
For
of
these
,
custome
takyng
her
beginnyng
,
for
the
moste
parte
,
through
ignoraunce
,
and
simplicitie
,
is
confirmed
into
an
vsage
,
by
succession
,
and
so
is
bosted
of
against
the
truthe
.
But
Christ
our
Lorde
called
hymself
the
truthe
,
and
not
the
custome
,
if
Christ
were
alwaies
,
and
before
all
,
truthe
is
,
as
eternall
,
and
aunciente
a
thyng
as
he
.
Lette
them
bee
well
aduised
therefore
,
to
whom
that
is
compted
new
,
whiche
of
hym
is
coumpted
old
.
Heresies
(
saieth
he
)
not
so
muche
their
noueltie
,
as
truthe
doeth
conuict
,
for
what
soeuer
soundeth
against
the
truthe
,
that
shal
be
an
heresie
,
yea
though
it
be
an
old
custome
.
By
this
testimonie
of
Tertuliane
,
euery
man
maie
see
,
what
he
thought
of
old
custome
,
when
it
was
alledged
to
deface
the
truthe
,
and
of
what
customes
he
speaketh
,
when
he
commendeth
customes
,
namely
suche
as
agree
with
the
truthe
,
and
not
euery
blinde
,
&
superstitious
Ceremonie
,
wherof
a
greate
nomber
were
inuented
,
many
hundreth
yeres
after
his
death
.
The
Papiste
.
The
fifte
consideration
is
,
that
wheras
I
am
not
perswaded
that
the
forme
of
praiers
set
forth
in
the
saide
boke
,
is
lawful
and
catholike
,
my
comyng
to
heare
it
shoulde
bee
an
acte
,
not
onely
contrarie
to
mine
owne
conscience
and
also
to
my
damnable
sinne
,
but
also
my
comyng
therto
,
should
be
to
the
weake
and
ignorant
,
an
occasion
of
ruine
,
and
deadly
sinne
,
which
is
called
scandalum
infirmorum
,
and
I
am
bound
by
the
words
of
our
sauiour
Christ
,
to
auoide
that
,
saiyng
wo
be
to
that
man
,
by
whom
any
suche
offence
or
slaunder
shall
vprise
and
come
.
For
of
my
comyng
thether
,
either
they
muste
iudge
that
I
am
a
dissembler
in
doyng
against
my
conscience
,
or
els
they
must
iudge
that
I
am
in
conscience
perswaded
thereunto
.
And
therby
gather
by
mine
example
a
likyng
of
that
thing
to
be
good
and
holy
,
which
in
my
very
conscience
I
do
vtterly
condemne
,
and
that
this
slaunder
shall
not
be
so
taken
,
as
scandalum
acceptum
,
but
so
geuen
as
scandalum
datum
of
my
parte
.
And
wher
as
it
hath
been
often
tymes
obiected
vnto
me
,
how
that
it
is
but
a
very
small
matter
to
sticke
or
staie
at
,
for
to
come
to
the
Church
,
and
heare
the
saied
seruice
,
beyng
set
at
libertie
,
secretly
,
and
priuily
to
praie
with
my self
whatsoeuer
I
shall
thinke
mete
,
for
he
aunswere
,
I
doe
reade
in
the
Scriptures
howe
Eleazarus
the
Preest
is
in
the
same
commended
,
because
he
would
not
dissemble
the
eatyng
of
swynes
fleshe
,
wheras
he
might
haue
escaped
the
paynes
of
death
therby
.
Tertulliane
writeth
a
booke
in
the
praise
of
a
Souldiar
,
and
entituleth
his
boke
de
corona
militis
,
because
that
Souldiar
refused
in
natali
die
Seueri
imperatoris
,
to
weare
but
a
Garlande
of
flowers
vpon
his
heade
,
because
he
should
therin
then
haue
followed
the
maner
of
the
gentiles
,
and
heathen
people
.
And
rather
or
he
would
do
so
small
a
mattet
,
as
to
weare
but
a
Garland
of
flowers
,
he
did
suffer
inprisonment
,
and
therfore
is
commended
of
so
greate
a
clerke
,
as
Tertullian
was
.
Theodoritus
in
hys
second
booke
of
the
historie
Ecclesiastike
,
in
Cap.
24.
doth
note
Leontius
Bishoppe
of
Antioche
of
greate
dissimulation
,
for
as
much
as
he
,
beyng
present
in
the
quire
at
Antioche
,
and
in
the
hearing
of
christian
men
,
there
to
sing
Gloria
patri
&
filio
,
&c.
and
the
Arians
Gloria
patri
in
filio
,
&c.
Contrariwise
he
did
there
openly
take
nether
partie
,
but
priuily
at
the
ende
of
euery
psalme
did
sing
Gloria
pari
in
saecula
saeculorum
.
Amen
.
And
so
he
mumbled
it
vp
to
hym selfe
,
vt
ab
instantibus
vix
audiri
posset
,
whose
example
therfore
beyng
so
manifest
,
and
so
well
admonished
therof
,
I
purpose
not
to
followe
God
willyng
.
When
to
dissemble
with
a
man
I
hold
it
no
honestly
,
to
dissemble
with
my
Prince
,
it
is
the
iuste
deserte
of
perpetuall
discredite
,
and
infamie
,
but
to
dissemble
with
God
,
it
is
most
impietie
,
from
the
whiche
detestable
sinne
,
I
am
vtterly
resolued
by
the
word
god
,
spoken
by
the
mouth
of
Helias
saiyng
:
Vsquequo
claudicatis
in
duas
partes
?
How
long
will
you
halte
or
limpe
on
both
sides
?
And
S.
Ihon
in
his
reuelation
saieth
:
Because
thou
arte
neither
whot
nor
colde
,
therfore
I
shall
beginne
now
to
vomit
and
cast
thee
out
of
my
mouth
.
The
premisses
well
waighed
,
it
cannot
be
iustly
saied
that
I
sticke
at
a
trifling
or
small
matter
,
but
a
matter
of
greate
importance
,
and
conscience
moueth
me
therunto
,
and
forceth
me
that
I
shoulde
not
vnaduisedly
without
greate
cause
seperate
my self
,
from
the
vnity
of
the
Churche
,
neither
to
condemne
the
vniuersal
church
,
vnheard
hauing
no
iust
or
weightie
cause
why
I
should
so
doe
.
For
I
haue
alwaies
,
and
doe
thus
waigh
the
matter
with
my selfe
,
that
the
poinctes
and
matters
of
religion
,
which
this
boke
of
seruice
,
hath
condemned
or
taken
awaie
,
ether
thei
were
thought
matters
of
smal
importance
and
did
no
harme
,
but
being
rightly
vnderstanded
might
haue
doen
good
,
or
els
thei
were
to
be
taken
,
for
matters
of
impietie
and
intollerable
to
be
borne
withal
.
In
case
thei
were
of
the
firste
sorte
,
whiche
thei
haue
condemned
and
abolished
.
Then
in
my
iudgement
they
should
haue
been
tolerated
and
borne
withall
,
for
charities
sake
,
and
for
the
continuance
,
and
encrease
of
vnitie
betwixte
vs
and
the
vniuersall
Church
of
christendom
.
On
the
other
side
,
in
case
thei
had
been
taken
for
matters
intollerable
,
and
could
in
no
wise
haue
been
borne
with
all
for
their
impietie
,
as
it
hath
been
pretended
,
then
yet
in
my
conscience
,
we
ought
to
haue
been
better
aduised
then
by
our
priuate
condemnation
of
theim
,
to
haue
shewed
our selfe
to
condemne
thereby
,
al
the
whole
vniuersall
church
of
impietie
vnheard
,
which
thinges
the
vniuersall
church
hath
vsed
from
the
Apostles
time
,
and
doe
to
this
daie
.
As
touching
matters
of
right
faieth
,
and
godly
maners
,
the
churche
of
Christe
beyng
the
spouse
of
Christ
,
was
neuer
destitute
of
the
holy
ghost
,
neither
could
nor
woulde
in
all
this
tyme
haue
borne
or
dissembled
any
impietie
like
as
.
S.
Augustine
writeth
hereof
.
The
Church
of
God
beyng
placed
and
put
among
muche
chaffe
,
and
many
Cockles
,
and
wedes
,
the
same
church
doth
suffer
,
and
beare
with
many
thinges
,
yet
that
notwithstandyng
,
touchyng
the
thinges
whiche
are
against
faithe
,
and
against
good
life
,
the
Churche
doth
neither
approue
theim
,
nor
yet
lette
theim
escape
vnspoken
against
.
The
aunswere
.
In
that
you
will
not
dissemble
against
your
conscience
,
if
you
doe
not
dissemble
,
but
speake
as
you
thinke
,
you
are
to
bee
commended
:
but
if
your
conscience
,
as
you
saie
,
is
not
yet
perswaded
,
you
are
by
no
meanes
to
bée
excused
,
for
in
this
so
cleare
light
of
the
Gospell
,
you
could
not
bee
so
blind
,
if
you
did
not
obstinately
close
your
iyes
,
from
receiuyng
the
Sunne
beames
into
theim
.
And
whereas
you
thinke
it
not
reason
,
to
departe
from
the
vnitie
of
the
churche
,
nor
to
condemne
the
vniuersall
Churche
vnheard
,
you
stande
vpon
a
false
grounde
,
as
you
dooe
alwaies
,
that
the
Popishe
Churche
,
is
that
vniuersall
Churche
,
but
that
you
shall
neuer
be
able
to
proue
.
For
was
the
Popishe
churche
at
any
tyme
,
or
is
it
nowe
vniuersalle
?
But
the
Romishe
churche
,
you
will
saie
,
is
alwaies
vniuersall
,
though
it
haue
neuer
so
many
enemies
.
But
I
can
shewe
you
by
saincte
Augustines
iudgemente
,
that
the
vniuersall
Churche
,
maie
bee
without
the
Romishe
churche
.
For
writyng
to
Casulane
.
Epi.
86.
he
hath
these
woordes
,
speakyng
of
one
that
defended
the
Ceremonies
,
&
custome
of
the
Romishe
churche
,
against
the
whole
catholike
Churche
.
Quod
vtinam
sic
quaereret
,
aut
sic
affirmaret
,
vt
toto
terrarum
orbe
diffusam
,
exceptis
Romanis
&
adhuc
paucis
occidentalibus
,
apertissimè
non
blasphemaret
ecclesiam
.
that
is
to
saie
:
whiche
thyng
I
would
he
did
seeke
in
suche
maner
,
or
so
affirme
,
that
he
did
not
moste
manifestly
thereby
,
blaspheme
the
churche
,
dispersed
through
out
the
whole
worlde
,
excepte
the
Romanes
,
and
a
fewe
other
Westerne
Churches
.
Doe
you
not
here
see
,
that
when
the
Romishe
churche
,
with
a
fewe
other
that
agréed
with
her
are
exempted
,
the
vniuersall
churche
of
Christe
still
remaineth
,
by
sainct
Augustines
iudgemente
?
and
that
if
the
Romishe
Churche
,
departe
from
the
whole
Catholike
Churche
,
the
Romishe
Churche
is
a
Schismatike
,
as
it
is
at
this
daie
,
and
hath
been
a
long
time
,
euen
since
Antichriste
sette
vp
his
seate
there
,
and
made
a
generall
departyng
from
the
faith
of
Christ
,
which
sainct
Paule
prophesieth
should
come
to
passe
.
ij
.
Thessal
.
ij
.
All
the
whiche
tyme
,
though
there
were
but
few
that
continued
in
true
faithe
,
and
honouryng
of
God
,
yet
those
fewe
,
wheresoeuer
thei
were
scattered
in
all
the
worlde
,
wer
the
true
catholike
Churche
of
Christ
,
and
were
alwaies
ioigned
together
in
Christe
their
heade
,
by
vnitie
of
true
religion
.
And
whereas
you
saie
,
your
Churche
is
vnhearde
,
I
maruaile
what
you
meane
,
for
what
can
the
Pope
,
or
any
of
her
proctours
,
saie
in
her
defence
,
but
it
hath
been
hearde
,
and
confuted
by
the
scriptures
?
Whiche
thing
hath
caused
,
the
most
part
of
the
regions
of
Europe
this
daie
,
to
forsake
your
Hereticall
,
Schismaticall
,
and
Antichristian
Churche
of
Rome
,
and
to
ioigne
them selues
to
the
true
Catholike
,
and
Apostolike
churche
of
Christ
,
whiche
approueth
all
her
doctrine
,
out
of
the
holie
Scriptures
,
and
by
the
same
reproueth
all
your
heresies
,
and
erronious
opinions
:
the
iudgement
,
and
triall
of
whiche
holy
Canonicall
scriptures
,
you
neuer
yet
durst
abide
.
It
is
not
therefore
any
priuate
condemnation
,
whiche
is
pronounced
out
of
Gods
woorde
,
against
heresies
,
whose
aucthoritie
in
all
thynges
is
highest
,
and
of
al
menne
to
bee
obeied
.
Finally
,
where
you
affirme
,
that
the
churche
of
Christe
,
was
not
destitute
of
the
holy
Ghoste
,
I
agree
with
you
,
but
that
your
Churche
,
is
the
Churche
of
Christe
,
I
maie
in
no
wise
acknowledge
.
And
truthe
it
is
,
that
the
true
Churche
did
alwaies
reclaime
,
against
the
heresies
of
your
church
,
as
thei
sprong
vp
and
increased
in
the
worlde
,
and
receiued
that
reward
,
whiche
true
Prophetes
haue
accustomed
to
receiue
of
wicked
tyrantes
namely
,
persecution
,
imprisonmente
,
and
cruell
death
,
as
appeared
in
Bertramus
,
Marsilius
of
Padua
,
Pauperes
de
Lugduno
,
Iohannes
de
Gandauo
,
Bruno
Andegauensis
,
Iohannes
Wickleue
,
Iohannes
Hus
,
Hieronimus
de
Praga
.
&c.
all
whiche
with
many
other
,
in
seuerall
times
,
&
places
,
reproued
,
and
confuted
your
false
Churche
,
and
the
errours
thereof
,
some
in
Italie
,
some
in
Fraunce
,
some
in
Flaunders
,
some
in
Germanie
,
some
in
Bohemia
,
and
some
in
Englande
,
and
for
the
moste
part
,
were
either
murthered
,
or
otherwise
cruelly
persecuted
for
their
labours
.
But
yet
the
heresies
of
your
church
,
did
not
escape
vnspoken
against
,
and
confuted
by
them
.
The
Papiste
.
The
sixte
,
and
laste
consideration
,
that
I
come
not
to
their
churche
,
is
,
because
I
am
not
of
their
Churche
.
S.
Augustine
in
putting
difference
of
churches
saieth
,
how
vnto
them
whiche
haue
not
all
one
Sacramentes
,
there
can
not
be
one
religion
,
nor
consequently
one
Churche
.
And
the
cause
why
I
am
not
of
their
Churche
,
but
refuse
to
communicate
with
theym
in
religion
,
besides
this
saiyng
of
S.
Augustine
,
that
we
should
not
Communicate
in
sacramentes
with
those
men
whose
doctrine
we
can
not
aproue
and
allow
:
I
do
refuse
to
be
of
their
church
,
because
I
cannot
learne
nor
vnderstande
,
of
what
church
they
are
of
.
For
thei
beyng
first
Baptized
in
the
catholike
churche
,
and
in
the
very
self
faieth
and
religion
,
wherin
I
do
at
this
present
time
,
beleue
and
remaine
:
thei
are
departed
therefro
,
some
to
the
Lutheranes
Church
,
some
to
the
Zwinglians
,
and
comyng
last
of
al
to
the
church
Geneua
,
they
are
in
maner
fled
from
that
church
also
,
and
by
attributing
the
chief
&
supreme
gouernment
of
this
their
English
churche
vnto
the
Quenes
highnes
,
thei
are
in
doctrine
directly
against
their
old
maister
Caluine
,
being
the
chief
Apostle
of
the
Church
of
Geneua
,
whiche
Caluine
in
the
eight
Chapter
of
the
boke
of
his
institutions
,
doth
directlie
reason
against
Kynges
,
and
Princes
,
for
takyng
vpon
theim
spirituall
gouernment
in
the
Church
of
Christ
,
and
in
the
same
Chapiter
he
doeth
muche
commende
the
holy
Bishop
S.
Ambrose
,
and
the
noble
Emperour
Theodosius
,
Ambrose
for
his
greate
stoutnes
and
resistance
made
against
the
Emperour
:
And
Theodosius
for
his
greate
submission
,
and
obediens
shewed
vnto
the
Bishop
.
The
history
whereof
is
at
large
expressed
in
Ecclesiastica
historia
.
And
the
saide
Caluine
in
hys
exposition
vppon
the
fowerth
Chapiter
of
the
prophete
Amos
,
doth
taxe
King
Henry
the
eight
by
name
,
because
he
alone
,
of
all
other
Princes
was
the
first
that
toke
vpon
hym
in
the
Church
of
Christ
spirituall
gouernment
,
whose
example
in
that
poinct
,
there
was
neuer
one
Prince
in
all
Germanie
,
nor
yet
in
any
place
els
where
,
of
the
whole
world
,
that
woulde
followe
the
same
,
but
his
owne
naturall
sonne
Kyng
Edward
the
sixte
,
beyng
then
in
his
minoritie
,
and
againe
the
Queenes
highnes
that
nowe
is
,
If
therfore
I
shall
departe
from
the
comon
knowen
catholike
Church
wherin
I
stand
,
I
would
gladly
knowe
of
theim
vnto
what
Church
I
shoulde
repaire
,
to
be
instructed
with
out
errours
,
wherin
vnitie
,
charitie
,
and
veritie
doe
dwel
,
what
forme
of
a
churche
are
thei
able
to
shew
,
wherupon
a
christian
man
may
be
bolde
to
assure
himselfe
?
And
if
peraduenture
they
cease
not
ro
pretende
,
that
the
Primitiue
Churche
is
that
plat
forme
of
the
Churche
wherunto
they
would
reduce
vs
:
I
answere
,
that
there
be
so
many
poinctes
wherein
they
doe
dissent
from
the
Primitiue
Churche
(
like
as
I
shall
make
sufficient
proofe
thereof
)
that
it
can
not
be
so
,
it
is
onely
pretended
,
but
it
shall
neuer
be
proued
:
The
Anabaptistes
,
the
Libertines
and
the
Arians
doe
pretende
gods
worde
,
and
the
Primitiue
Churche
as
well
as
thei
:
And
because
they
are
so
bolde
to
name
the
primitiue
church
,
I
aske
of
theim
but
this
one
question
,
whether
that
this
daie
50.
or
,
60.
yeres
laste
paste
,
was
their
Church
here
in
this
realme
,
or
in
any
other
parte
of
christendome
?
What
particuler
Church
either
here
in
Englande
,
in
the
laste
yere
of
Kyng
Henry
the
eight
his
raigne
,
or
any
other
realme
els
,
can
thei
name
that
taught
or
receiued
vniuersally
throughout
,
in
all
poinctes
the
doctrine
,
that
this
presente
Churche
of
Englande
doeth
now
teache
,
or
from
that
daie
,
a
thousande
yeres
before
that
,
or
from
thence
,
vnto
the
tyme
of
Christe
,
and
his
Apostles
.
If
thei
can
not
shewe
any
one
suche
Churche
(
as
I
am
well
assured
,
thei
shall
neuer
be
able
to
doe
)
then
it
muste
nedes
followe
,
that
either
Christe
had
no
Church
in
the
worlde
al
that
tyme
till
now
their
commyng
,
or
elles
it
muste
needes
follow
that
their
Churche
,
is
a
new
inuented
and
vpstert
Church
,
whiche
with
christes
Primitiue
church
hath
no
agreans
,
like
as
it
shall
moste
plainly
appeare
vnto
you
by
these
profes
followyng
.
The
aunswere
.
In
your
laste
consideration
,
you
doe
inconsiderately
alledge
,
that
you
are
not
of
our
Churche
,
but
shewe
no
sufficient
reason
,
why
you
ought
not
to
bee
one
of
our
Churche
.
You
saie
,
we
are
departed
from
the
churche
,
in
whiche
we
were
baptised
,
as
though
,
if
a
manne
were
Baptised
in
a
Churche
of
heretikes
,
he
is
bounde
to
remaine
in
the
same
Churche
,
and
heretical
faithe
of
that
Churche
,
in
whiche
he
was
baptised
,
so
that
if
a
manne
were
baptised
in
the
Churche
of
Arrianes
,
Nouatianes
,
Donatistes
,
Pelagians
,
he
might
not
forsake
the
faithe
,
and
Churche
,
in
whiche
he
was
baptised
,
to
become
a
true
Christian
catholike
.
A
childe
of
seuen
yere
old
,
maie
see
how
slender
a
reason
it
is
for
a
manne
,
to
continue
in
any
Churche
,
or
Religion
,
because
he
receiued
baptisme
therin
.
For
if
a
Papist
maie
not
become
a
Protestant
,
because
he
was
Baptised
in
the
Popishe
churche
,
by
the
same
reason
,
a
Protestant
must
not
become
a
Papist
,
if
he
were
baptised
in
the
Protestantes
Churche
,
which
you
your self
by
no
meanes
will
graunte
.
The
seconde
reason
you
bryng
,
is
of
the
diuersitye
of
churches
,
the
Lutherane
,
the
Zwingliane
,
&
the
Geneuian
.
As
though
the
diuersitie
of
some
opinions
,
not
of
the
greatest
importance
,
maketh
diuers
churches
.
The
churche
of
Salisburie
,
the
churche
of
Yorke
,
and
the
churche
of
Bangor
,
had
some
diuersitie
in
their
maner
of
seruing
God
,
and
yet
you
will
saie
,
thei
were
all
one
Popishe
Churche
.
But
to
the
purpose
,
you
recite
more
names
,
then
there
be
diuersities
of
opinions
.
For
Zwinglius
,
and
Caluine
,
in
the
matter
of
the
Sacrament
,
whiche
you
shoote
at
,
are
all
one
,
and
Luther
differeth
from
them
.
And
yet
the
difference
is
not
so
great
,
but
that
thei
bee
all
of
one
Catholike
Churche
,
because
thei
agree
in
the
onely
foundation
,
Iesus
Christe
,
and
in
all
opinions
,
that
are
necessary
to
Saluation
,
although
Luther
in
his
opinion
of
the
Sacramente
(
as
a
man
)
was
deceiued
.
And
that
diuersities
of
opinions
(
so
longe
as
the
principall
groundes
of
faithe
bee
obserued
vncorrupted
)
doeth
not
make
diuersitie
of
churches
,
you
maie
easily
see
,
by
this
example
S.
Cyprian
and
all
the
Churches
of
Affrica
,
were
in
this
error
,
that
such
as
were
baptised
by
heretikes
,
should
be
baptised
again
,
which
was
a
very
perilous
errour
.
Cornelius
,
&
Stephanus
the
Bishops
of
Rome
,
with
the
Churches
of
Europe
were
,
in
the
contrary
opinion
.
And
yet
no
man
euer
refused
S.
Cypriane
,
to
bee
a
member
of
the
Catholike
churche
,
nor
iudged
the
churches
of
Affrica
,
that
followed
his
errour
,
to
bee
of
any
other
than
of
the
vniuersall
church
of
Christ
,
emong
whom
were
many
martyres
,
and
godly
men
which
liued
&
died
in
the
same
error
.
Now
compare
Cypriane
,
&
Luther
,
the
one
erring
in
the
Sacrament
of
Baptisme
,
the
other
in
the
Sacramente
of
the
Supper
,
if
the
errour
of
th'
one
,
did
not
separate
hym
from
the
communion
of
the
catholike
church
,
no
more
can
the
error
of
the
other
.
Whiche
thing
,
if
it
were
well
weighed
,
would
remoue
that
stomblyng
blocke
,
that
troubleth
many
weake
persones
,
but
can
hinder
no
learned
man
,
concernyng
the
controuersie
of
Luther
,
and
Zwinglius
.
The
third
reason
is
,
that
we
are
departed
,
from
the
Churche
of
Geneua
,
because
we
ascribe
supreme
gouernement
,
in
Ecclesiasticall
matters
,
to
the
Quéenes
highnes
.
Firste
,
we
must
bee
bolde
to
tell
you
,
that
as
we
reuerence
,
and
honour
all
particulare
Churches
,
where
true
religion
is
established
,
so
we
doe
not
grounde
our self
vpon
either
the
opinion
,
or
custome
,
of
any
one
,
but
onely
vpon
the
worde
of
God
,
and
so
farre
foorthe
to
followe
euery
one
,
as
thei
come
neare
to
the
same
rule
.
But
whereas
you
would
sette
that
excellente
,
godly
Churche
of
Geneua
,
at
variaunce
with
vs
,
aboute
the
supremacie
,
your
childishe
quarrellyng
,
shall
easily
appeare
to
all
menne
.
You
alledge
Caluine
againste
vs
,
in
twoo
places
,
one
in
his
Institutions
,
an
other
in
his
Comentarie
of
the
Prophet
Amos.
A
man
in
deede
,
from
whom
we
would
bee
lothe
to
dissente
,
excepte
it
were
for
a
greate
cause
.
A
manne
of
suche
godlie
learnyng
,
and
profounde
knoweledge
in
diuinitie
,
as
all
the
Papistes
,
that
euer
were
,
are
not
worthie
to
carrie
his
bookes
after
hym
.
But
before
I
aunswer
you
,
I
muste
admonishe
you
,
that
either
your
copies
,
whiche
came
to
my
handes
,
were
verie
muche
corrupted
,
or
els
you
haue
recited
those
places
by
hearesaie
,
rather
then
by
your
owne
obseruation
.
Your
copies
sendeth
me
to
the
,
viij
.
Chapiter
of
his
Institutions
,
namyng
no
booke
,
and
to
the
fowerth
.
Chapiter
of
Amos
,
whereas
that
you
speake
of
the
one
place
,
is
in
the
fowerth
boke
,
and
twelue
Chapiter
of
his
Institutions
:
the
other
in
the
seuen
Chapiter
of
Amos.
So
that
in
deede
,
it
was
more
labour
to
seeke
your
places
,
then
to
make
aunswere
to
them
.
Concerning
the
firste
,
I
meruaile
you
were
not
ashamed
,
to
alledge
Caluine
againste
vs
,
where
he
saieth
,
that
Kynges
,
and
Princes
,
are
subiecte
to
the
discipline
of
the
Churche
,
as
Theodosius
was
content
to
be
excommunicated
by
saincte
Ambrose
,
for
the
murther
he
had
committed
in
Thessalonica
,
(
which
none
of
vs
denieth
)
and
doe
not
remember
,
how
substauncially
he
proueth
,
that
godlie
Princes
haue
aucthoritie
,
and
ought
to
maintain
true
religion
,
by
lawes
decrees
,
and
iudgementes
,
whiche
is
all
the
supreme
gouernemente
,
that
wee
ascribe
to
the
Quéenes
highnes
.
And
as
for
the
place
of
Caluine
vpon
Amos
,
the
truthe
is
this
:
Caluine
findeth
fault
,
not
with
kyng
Henry
,
but
with
those
that
did
ascribe
that
title
vnto
hym
,
and
sheweth
for
what
reason
,
he
misliked
the
same
.
Not
that
he
denied
his
lawfull
aucthoritie
,
whiche
was
meant
by
that
title
,
of
all
his
godly
,
and
true
subiectes
:
but
because
,
Steuen
Gardener
bishop
of
Winchester
,
by
false
vnderstandyng
thereof
,
declared
that
he
vnderstode
nothing
therby
,
but
the
tyrannie
,
whiche
the
Pope
vsurpeth
ouer
the
churche
,
to
be
translated
vnto
the
kyng
.
And
therfore
at
a
solemne
conference
,
at
Ratisbone
in
Germanie
,
after
the
Popes
aucthoritie
by
acte
of
Parliament
,
was
abolished
out
of
the
realme
,
he
defended
all
Popishe
religion
,
whiche
remained
vnreformed
,
to
bee
good
,
and
godlie
,
because
it
was
established
by
the
kings
aucthoritie
,
who
was
supreme
head
of
the
churche
.
He
disputed
not
by
reasons
,
neither
cared
he
for
the
testimonies
of
scriptures
,
but
saied
,
it
was
in
the
kynges
power
,
to
abrogate
all
Lawes
,
and
establishe
what
he
thought
good
in
the
churche
,
as
to
forbidde
Priestes
marriage
,
to
forbidde
laie
menne
the
vse
of
the
Cuppe
in
the
Churche
,
and
all
other
suche
matters
,
he
saied
,
were
in
the
kynges
aucthoritie
.
This
he
saied
of
the
Kynges
power
abroade
,
and
howe
he
abused
that
noble
Prince
at
home
,
to
make
the
Acte
of
sixe
Articles
,
and
other
thynges
of
like
effect
,
there
be
many
yet
aliue
,
that
can
remember
.
But
seeyng
this
title
of
supremacie
,
dooeth
so
muche
offende
you
,
I
praie
you
lette
me
demaunde
one
question
of
you
.
Who
did
first
inuent
it
here
in
England
?
Or
who
did
first
ascribe
it
to
kyng
Henry
?
Was
it
not
the
whole
Popishe
Cleargie
of
Englande
?
when
thei
were
caste
in
the
Premunire
,
for
mainteinyng
the
power
Legantine
of
Cardinall
Wolsey
,
and
submittyng
theim selues
vnto
the
Kynge
,
they
flattered
hym
with
that
title
,
and
offered
hym
a
greate
somme
of
money
,
for
their
pardon
:
as
witnesseth
Halle
,
and
Grafton
in
their
histories
,
and
ther
be
yet
aliue
many
,
that
can
remember
it
.
So
that
if
there
were
any
faulte
in
it
,
you
should
blame
them
,
and
not
vs
for
it
.
For
so
farforthe
,
as
beyng
rightly
vnderstoode
,
it
declareth
the
lawfull
power
of
the
Prince
,
wee
did
,
and
doe
yelde
vnto
it
,
but
not
in
Steuen
Gardiners
sence
,
whiche
Caluin
in
the
place
by
you
alledged
,
doeth
confute
.
After
this
,
you
require
vs
to
shewe
you
a
Churche
,
where
vnto
you
maie
resorte
,
whiche
hath
continued
euen
since
Christ
,
whiche
if
it
can
not
bee
shewed
,
you
conclude
in
th'
ende
,
that
Christ
had
no
churche
,
or
els
our
Churche
is
not
Christes
Churche
.
Againe
where
our
Church
was
fiftie
,
or
sixtie
yeres
agon
.
If
a
manne
had
asked
of
Elias
,
where
the
churche
of
God
was
in
his
tyme
,
he
could
not
haue
made
aunswere
,
and
yet
God
had
his
Churche
in
Elias
tyme
.
The
Churche
is
not
alwayes
apparaunte
,
to
the
iyes
of
the
blynde
worlde
,
in
whiche
she
is
a
straunger
,
but
is
compelled
sometymes
to
flie
into
the
wildernesse
,
out
of
the
sight
of
men
,
by
the
persecution
of
the
deuill
,
and
his
members
,
as
it
is
Prophesied
in
the
xij
.
Chapiter
of
sainct
Ihons
Reuelation
.
And
yet
for
fiftie
or
sixtie
yere
agone
,
it
had
been
no
harde
matter
,
to
haue
shewed
you
diuers
members
of
our
Churche
,
bothe
in
Englande
,
&
in
Bohemia
,
as
th'
historie
of
the
church
declareth
at
large
.
Also
in
Fraunce
at
Merindoll
,
and
about
Lyons
,
but
these
you
will
saie
,
agreed
not
with
vs
in
all
poinctes
,
but
I
will
aunswere
you
,
thei
agréed
in
the
cheifest
poinctes
,
necessary
to
eternall
saluation
.
For
whatsoeuer
we
are
able
to
shewe
,
for
our
Churche
,
I
am
sure
you
are
neuer
able
,
to
shewe
your self
,
for
your
churche
,
that
whiche
you
require
vs
to
shewe
:
namely
a
churche
that
hath
continued
from
this
tyme
vpwarde
,
vnto
the
Apostles
,
that
taught
vniformely
,
and
in
all
poinctes
,
the
doctrine
that
the
Popishe
Churche
nowe
teacheth
.
Whiche
thyng
when
you
haue
performed
,
I
will
doe
the
like
for
oure
Churche
.
In
the
meane
time
,
that
whiche
is
a
sufficiente
rule
,
to
finde
out
the
true
Churche
,
by
the
iudgement
of
Saincte
Augustine
,
I
will
declare
vnto
you
.
In
his
booke
the
vnitate
ecclesiae
.
Capi.
2.
Inter
nos
autem
&
Donatistat
,
quaestio
est
,
vbi
sit
ecclesia
.
Quid
ergo
facturi
sumus
?
In
verbis
nostris
eam
quaesituri
sumus
,
an
in
verbis
capitis
sui
domini
nostri
Iesu
Christi
?
Puto
quod
in
illius
potius
verbis
eam
quaerere
debemus
,
qui
veritas
est
&
optimè
nouit
corpus
suum
.
Betwene
vs
,
and
the
Donatistes
(
saieth
saincte
Augustine
)
the
question
is
,
where
the
churche
should
bée
.
What
shall
we
doe
then
?
shall
we
seke
her
in
our
wordes
,
or
in
the
woordes
of
her
heade
,
our
Lorde
Iesus
Christ
?
I
thinke
that
rather
in
his
wordes
,
we
ought
to
seke
her
,
which
is
the
truthe
,
and
beste
knoweth
his
own
bodie
.
And
in
the.
xvj
.
chapiter
of
the
same
booke
,
he
writeth
thus
of
the
Donatistes
Vtrum
ipsi
ecclesiam
teneant
,
non
nisi
diuinarum
scripturarum
canonicis
libris
ostendant
.
That
is
,
whether
thei
haue
the
churche
on
their
side
,
let
theim
shewe
none
otherwise
,
but
by
the
Canonicall
bookes
of
holy
scriptures
.
Many
other
suche
testimonies
are
in
S.
Augustine
,
by
whiche
it
is
plaine
,
that
he
geueth
this
infallible
rule
,
to
knowe
the
true
churche
,
to
examine
the
doctrine
therof
,
onely
by
the
scriptures
.
But
wheras
you
saie
,
that
Anabaptistes
,
Libertines
and
Arians
,
pretende
the
word
of
god
,
and
the
primitiue
Churche
,
what
meane
you
therby
?
that
we
should
forsake
the
worde
of
god
&
the
Primitiue
churche
,
by
whiche
all
heretikes
haue
béen
confuted
,
what
soeuer
thei
pretended
.
For
though
heretikes
pretende
the
scriptures
,
yet
onely
by
the
scriptures
thei
are
to
be
confuted
,
&
though
thei
appeale
to
the
iudgemente
of
the
primitiue
church
,
yet
by
the
primitiue
church
thei
are
condemned
for
heretikes
.
I
maie
as
well
say
,
that
Arianes
,
Libertines
,
and
Anabaptistes
,
boste
them selues
to
be
the
true
Catholike
Churche
,
therefore
wee
must
not
allowe
the
true
catholike
churche
.
It
is
pitie
to
see
menne
,
that
would
be
coumpted
wise
,
and
learned
,
to
reason
so
fondly
,
and
vnlearnedly
.
For
of
all
other
reasons
,
it
is
the
vainest
,
and
feeblest
shift
that
the
Papistes
vse
,
to
flie
from
the
scriptures
,
to
the
aucthoritie
of
the
Churche
,
in
confutation
of
heresies
.
For
there
was
neuer
yet
heresie
did
arise
,
but
there
was
as
greate
controuersie
,
of
the
Churche
,
as
of
the
opinion
:
for
euery
heretike
,
boasteth
as
well
of
the
Churche
,
as
of
the
scriptures
,
but
when
all
is
dooen
,
his
bragges
of
bothe
,
muste
bee
beaten
doune
,
onely
by
the
scriptures
.
But
because
you
make
so
proude
vauntes
,
that
you
will
so
plainlie
proue
,
that
our
Churche
hath
none
agreans
with
the
primitiue
churche
of
Christ
,
in
discourse
of
that
controuersie
with
you
,
I
will
sette
for
the
bothe
what
is
the
Primitiue
churche
,
and
how
we
agree
therewith
,
and
I
doubte
not
,
but
that
I
shal
bee
able
by
the
grace
of
God
,
bothe
to
iustifie
our
cause
,
againste
your
false
accusations
,
and
also
to
ouerthrowe
youre
falshodde
,
whiche
you
haue
heaped
vppe
,
to
ouerwhelme
the
truthe
.
And
as
I
haue
confuted
your
sixe
considerations
,
which
vnto
you
seme
of
greate
importaunce
,
so
by
Gods
helpe
I
shall
auoide
all
other
youre
calumniations
,
in
whiche
with
some
subtiltie
,
but
more
impudencie
,
and
moste
of
all
impietie
,
you
goe
aboute
to
intangle
the
consciences
,
of
suche
as
bee
ignorante
,
and
vnlearned
,
to
withdrawe
their
obedience
▪
from
the
godly
lawes
of
this
realme
,
whiche
are
established
,
for
the
mainteinyng
of
Gods
true
Religion
,
and
the
abolishyng
of
all
Idolatrie
,
and
superstition
.
The
Papiste
.
Argumentes
gathered
out
of
the
Scriptures
,
prouyng
that
this
late
reformed
Englishe
churche
hath
none
agreans
with
the
Primitiue
churche
of
Christ
.
The
aunswere
.
The
very
title
of
your
argumentes
declareth
,
of
what
force
youre
argumentes
are
.
Your
reasons
are
tenne
in
noumber
,
whiche
if
thei
were
all
graunted
to
be
true
yet
foloweth
not
this
conclusion
,
that
our
Churche
hath
no
agreance
,
with
the
Primitiue
Churche
of
Christe
,
excepte
you
would
affirme
,
that
all
the
doctrine
of
the
Primitiue
Churche
,
were
comprehended
in
these
tenne
poinctes
.
Again
your
owne
Popishe
Churche
differeth
,
in
these
tenne
poinctes
,
as
muche
from
the
Primitiue
Churche
,
as
ours
,
therefore
by
your
owne
Logike
,
I
will
conclude
,
that
your
Popish
churche
,
hath
no
agreance
with
the
church
of
Christ
.
1.
For
neither
you
haue
all
thinges
common
,
2.
neither
dooe
you
sell
your
houses
,
and
landes
,
to
putte
the
price
in
common
.
3.
Neither
doe
you
make
diuision
to
euery
manne
,
accordyng
to
his
necessitie
.
4.
Neither
are
all
members
of
your
Churche
so
prouided
for
,
that
none
dooe
begge
.
5.
Neither
doe
you
baptise
onely
in
the
name
of
Christe
.
6.
Neither
dooe
you
giue
the
holy
ghost
,
by
laiyng
on
your
handes
.
7.
Neither
dooe
you
restore
theim
to
health
,
whom
you
annoincte
with
oile
,
beyng
sicke
.
8.
Neither
dooe
you
make
open
confession
of
your
synnes
.
9.
Neither
dooe
you
celebrate
the
Sacramente
,
after
supper
.
10.
Neither
dooe
you
abstaine
from
bloodde
,
and
strangled
,
therefore
by
your
owne
reason
,
you
haue
no
agreance
with
the
Primitiue
Churche
of
Christe
.
Or
if
you
maie
haue
any
agreance
,
these
differences
notwithstanding
,
why
maie
not
we
the
same
differences
,
nothyng
lettyng
vs
,
haue
sufficient
agremente
therewith
?
You
see
that
either
your
argument
is
nothyng
worthe
,
or
els
you
haue
as
little
agreance
with
the
Primatiue
churche
,
as
we
.
Your
only
refuge
is
this
,
that
it
is
not
necessary
for
you
,
to
haue
any
agreance
with
the
primitiue
Churche
.
And
that
is
the
opinion
of
all
Papistes
,
whiche
is
diligently
to
be
noted
,
that
you
disclaime
of
al
title
of
the
Primitiue
Churche
,
whiche
you
holde
,
was
but
an
infante
,
and
by
addition
of
your
doctrine
,
and
Ceremonies
,
is
growne
to
bee
of
womannes
state
.
As
though
Christ
maried
his
Churche
,
when
she
was
vnder
age
,
and
so
the
matrimonie
was
not
ratified
,
and
consumated
,
before
the
Pope
had
nourtured
her
in
his
schole
,
vntill
she
came
to
yeres
of
discretion
.
For
it
is
as
lawfull
for
me
,
so
to
inferre
vppon
your
allegorie
,
as
for
you
so
to
allegorise
of
her
.
But
that
you
maie
the
better
vnderstande
,
what
we
meane
by
the
primitiue
Churche
,
I
putte
you
out
of
doubte
,
that
none
of
vs
doeth
attribute
vnto
her
,
suche
long
limites
,
as
you
doe
in
your
argumentes
,
gathered
out
of
the
Doctours
:
where
you
alledge
the
seconde
counsaill
of
Nice
,
as
a
determination
of
the
primitiue
churche
,
whiche
was
holden
almoste
eight
hundred
yeres
after
Christe
.
Of
whiche
thing
you
were
not
ignoraunt
,
but
you
thought
it
was
sufficiente
,
to
fill
vnlearned
eares
,
with
greate
blastes
,
voide
of
all
reason
,
or
truthe
.
Wherefore
,
when
wee
appeale
to
the
Primitiue
Churche
,
wee
meane
the
Churche
of
the
Apostles
,
and
their
successours
,
so
longe
as
thei
continue
in
the
doctrine
of
the
Apostles
,
whereof
triall
is
to
be
made
,
by
the
Canonicall
writynges
of
the
Apostles
.
That
wheras
you
accuse
vs
for
departyng
from
your
churche
,
as
though
we
were
of
no
Churche
,
wee
defende
our selues
to
be
of
the
true
churche
,
seyng
wée
retaine
the
faithe
,
and
doctrine
of
the
primitiue
Churche
,
whiche
without
all
controuersie
,
was
the
true
churche
.
Now
as
I
haue
shewed
you
,
what
we
accompte
to
bee
the
primitiue
churche
,
so
muste
I
declare
,
in
what
thynges
wee
are
bounde
to
consente
,
and
agree
with
the
same
.
For
whiche
purpose
,
we
must
marke
this
difference
,
whiche
I
suppose
,
no
Papist
is
so
farre
paste
shame
,
to
deny
:
namely
,
that
in
the
primitiue
Churche
,
some
thynges
were
necessarie
,
and
immutable
,
some
thynges
againe
were
temporall
,
and
variable
.
Of
the
firste
sorte
is
the
doctrine
,
and
Sacramentes
,
of
the
latter
sorte
are
Ceremonies
,
and
politike
constitutions
.
To
the
doctrine
no
manne
maie
adde
,
no
man
maie
diminishe
,
no
manne
maie
alter
,
any
thyng
thereof
.
The
Sacramentes
beyng
,
as
Augustine
calleth
theim
,
the
visible
woorde
,
bee
of
the
same
nature
with
the
doctrine
.
On
the
other
side
,
Ceremonies
,
and
publike
constitutions
,
mate
bee
reteined
,
or
chaunged
,
as
thei
make
beste
for
edification
,
for
order
,
and
for
comelines
.
And
of
this
latter
sorte
,
are
all
those
thinges
,
whiche
you
alledge
,
in
which
we
differ
from
the
primitiue
churche
.
But
yet
,
so
longe
as
we
holde
still
the
same
faithe
,
and
the
same
Sacramentes
,
whiche
are
lefte
to
vs
by
the
primitiue
Churche
,
all
reasonable
men
will
iudge
,
that
notwithstandyng
your
reasons
,
wee
haue
suche
agreance
with
the
primitiue
Churche
,
as
may
proue
vs
to
be
members
of
the
same
.
For
it
is
the
vnitie
of
faithe
,
and
Sacramentes
,
not
of
Ceremonies
,
and
constitutions
,
that
ioigneth
vs
vnto
the
bodie
of
Christe
,
as
witnesseth
sainct
Paule
to
the
Ephesi
.
iiij
.
One
faithe
,
one
baptisme
,
one
God
.
&c.
Now
let
vs
particularly
consider
your
tenne
differences
.
The
Papiste
.
First
it
is
written
howe
the
beleuers
in
the
Primitiue
churche
had
all
thinges
in
common
.
And
no
one
man
did
reckon
the
thing
that
he
did
possesse
,
to
be
his
owne
or
priuate
.
The
aunswere
.
Firste
,
it
it
is
a
sporte
to
see
,
howe
to
make
a
shewe
of
a
greate
multitude
of
dishes
,
and
to
fill
vp
the
noumber
of
tenne
,
you
diuide
one
matter
into
fower
quarters
,
whiche
is
of
the
communitie
of
al
thinges
,
that
was
in
the
primitiue
Churche
,
whiche
should
haue
been
serued
all
in
one
mease
,
but
for
fashions
sake
.
That
thei
had
all
thynges
common
,
one
while
in
Hierusalem
,
it
is
very
true
,
but
that
thei
had
so
alwaies
,
and
in
all
places
,
it
is
most
false
,
for
saincte
Paule
exhorteth
the
Corinthians
,
to
giue
almose
to
the
poore
liberally
.
j.
Cor.
xvj
,
and
he
willeth
Timothe
,
that
he
charge
them
that
be
riche
,
in
this
worlde
,
to
be
ready
to
distribute
vnto
that
necessitie
of
their
brethren
.
j.
Timoth.
vj.
which
neded
not
all
,
if
all
thynges
had
been
common
.
This
was
therefore
a
variable
order
,
and
constitution
,
whiche
continued
but
a
shorte
tyme
,
neither
was
it
profitable
,
but
onely
then
,
when
the
noumber
of
the
disciples
was
but
small
,
in
comparison
,
and
liued
all
in
one
place
at
Hierusalem
.
The
Papiste
.
Seconde
in
the
Primitiue
Church
suche
of
the
beleuers
,
whiche
were
possessors
of
Landes
and
Houses
soulde
theym
,
and
powred
it
doune
before
the
Apostles
,
but
the
beleuers
of
this
oure
late
reformed
Churche
are
not
come
to
that
perfection
,
nor
yet
are
aminded
so
to
doe
.
The
aunswere
.
This
is
all
one
with
the
former
,
for
how
could
thei
haue
had
all
thynges
common
,
if
euery
man
had
reteined
his
houses
,
and
landes
,
to
his
priuate
vse
.
And
yet
no
manne
was
compelled
to
this
communitie
,
for
Peter
saieth
,
plainlie
,
to
Ananias
,
that
he
neded
not
to
haue
sold
his
land
,
neither
to
haue
brought
the
price
,
but
of
his
free
will
.
But
whereas
you
accoumpt
it
a
perfection
to
haue
all
thynges
common
,
I
muste
bée
bolde
to
tell
you
,
ye
sauour
of
Anabaptistrie
,
for
although
it
was
then
expediente
for
thal
tyme
,
emong
a
fewe
,
yet
it
were
not
tollerable
to
bee
vsed
as
a
pefection
emong
all
the
churche
of
Christ
But
would
bryng
a
meere
confusion
,
and
disorder
of
all
thinges
,
beside
that
it
is
vnpossible
,
that
all
Christian
men
,
in
all
places
,
should
haue
all
thynges
common
.
The
Papiste
.
Thirdly
in
the
primitiue
churche
,
Christes
Apostles
and
their
successours
were
chiefe
gouernours
of
the
beleuers
,
and
of
such
goods
as
they
had
in
common
amongest
theim
,
diuision
vnto
euery
manne
was
made
therof
,
by
the
appoinctment
of
the
Apostles
,
according
as
they
thought
it
nedefull
or
necessarie
.
And
because
Ananias
the
husbande
of
Saphira
wente
aboute
to
kepe
backe
a
portion
of
that
comon
mony
,
for
the
which
they
sould
their
Landes
,
the
Apostle
.
S.
Peter
did
strike
theim
bothe
with
sodaine
death
.
But
in
this
our
reformed
Englishe
church
,
beside
that
the
beleuers
are
at
no
suche
appoinctment
of
the
Bishoppes
and
successors
of
the
Apostles
,
they
doe
by
their
lawes
spoile
theim
of
all
they
haue
,
by
takyng
from
them
so
muche
of
their
temporall
landes
,
and
so
muche
of
their
goods
,
for
firste
fructes
,
tenthes
and
subsidies
as
they
liste
.
And
therfore
in
this
poinct
it
hath
no
agreans
with
the
order
of
the
Primitiue
church
.
The
aunswere
.
The
Apostles
kepte
not
that
gouernement
long
in
their
handes
,
but
committed
it
ouer
to
the
Deacons
,
as
it
is
declared
in
the
sixte
chapiter
of
the
Actes
,
by
which
it
is
manifeste
,
that
it
was
no
perpetuall
order
,
whiche
in
so
shorte
tyme
,
was
altered
.
For
in
suche
thynges
,
the
Churche
maie
institute
,
and
chaunge
,
as
often
as
it
shall
seme
expediente
.
But
whereas
you
charge
our
Prince
,
to
bee
a
spoiler
of
the
churche
,
by
withdrawyng
the
landes
,
and
gooddes
thereof
,
by
takyng
firste
fruictes
,
tenthes
,
and
subsidies
,
you
shewe
your self
what
an
honest
subiecte
your
are
.
We
for
our
partes
,
acknowledge
,
that
it
is
in
the
Princes
power
,
to
increase
,
or
diminishe
the
stipend
of
the
ecclesiasticall
ministers
as
shal
be
thought
expedient
,
and
that
it
is
our
dueties
,
to
paie
all
suche
taxes
,
tributes
,
and
subsidies
,
as
by
lawfull
aucthoritie
,
are
laied
vpon
vs
.
But
I
meruaile
why
you
should
accuse
our
princes
,
for
taking
of
subsidies
,
as
though
Popishe
princes
,
doe
not
take
subsidies
of
their
Cleargies
also
,
and
moste
of
all
when
the
Pope
who
hath
no
aucthoritie
,
to
demaunde
one
penie
,
hath
extorted
suche
infinite
sommes
of
money
,
for
annates
,
firste
fruictes
,
palles
,
pardons
,
and
suche
other
tromperie
:
whereof
how
greate
complaintes
the
Cleargie
of
Englande
hath
made
,
you
maie
reade
in
Mathewe
of
Westminster
in
the
liues
of
diuers
kynges
,
and
namely
of
Henry
the
thirde
,
and
Edward
the
first
.
One
historie
is
notable
,
that
the
Pope
fente
a
Legate
called
Otto
,
with
a
letter
,
complainyng
of
the
greate
pouertie
of
the
Churche
of
Rome
,
whiche
was
the
cause
that
she
was
compelled
,
to
pille
,
and
polle
poore
suters
,
that
sued
to
the
Courte
of
Rome
,
in
remeadie
whereof
,
he
demaunded
of
euery
Cathedrall
churche
two
prebendes
,
and
of
euery
Religious
house
,
so
much
as
the
portion
of
two
Monkes
,
or
cloisterers
came
to
by
yere
.
But
the
Cleargy
would
in
no
wise
graunte
it
.
The
same
requeste
was
made
in
Fraunce
,
but
could
not
bee
obteined
.
Wherefore
euery
man
maie
see
,
how
maliciously
you
slander
the
prince
,
whiche
hath
aucthoritie
to
take
for
necessarie
affaires
,
of
the
realme
,
so
longe
as
a
competent
liuyng
,
remaine
vnto
the
Ministers
The
Papiste
.
Forth
it
is
written
of
the
Primitiue
church
,
that
of
suche
goods
which
thei
had
in
common
,
ther
was
such
equall
diuision
made
by
the
handes
of
the
Apostles
,
that
no
one
man
of
the
beliuers
did
lacke
,
or
was
forced
of
necessitie
to
begge
.
But
since
the
reformation
of
this
Englishe
church
,
many
especially
of
the
Clergie
which
were
before
well
able
to
liue
,
are
now
brought
vnto
a
very
bare
and
beggerly
life
and
estate
.
The
aunswere
.
This
diuision
lasted
not
longe
emong
the
Apostles
at
Hierusalem
,
for
saincte
Paule
from
the
Churches
of
the
Gentiles
,
receiued
almose
,
to
supplie
the
necessitie
of
the
poore
sainctes
at
Hierusalem
,
and
by
Peter
,
Iames
,
&
Ihon
he
was
exhorted
so
to
doe
,
as
you
maie
reade
,
in
the
seconde
to
the
Galathians
,
and
the
second
to
the
Corinth
.
viij
.
and.
ix
.
And
as
for
your
Cleargie
,
if
any
of
theim
bee
broughte
to
beggerie
,
it
is
through
their
owne
ignoraunce
,
and
frowardnesse
,
whiche
either
will
not
forsake
their
heresies
,
or
are
not
able
to
minister
in
the
Churche
of
Christ
,
if
any
worthie
menne
bee
neglected
,
it
is
the
faulte
of
some
priuate
persones
,
and
not
of
the
whole
Churche
.
The
Papiste
.
Fiueth
in
the
Primitiue
church
,
christes
Apostles
did
baptise
the
beleuers
onely
in
the
name
of
Iesus
Christe
,
and
not
by
expresse
woordes
of
the
Father
,
the
Sonne
,
and
the
holy
Ghoste
,
the
whiche
forme
of
baptizyng
vsed
in
the
Primitiue
churche
,
these
new
reformatours
vse
not
.
The
aunswere
.
That
any
of
the
Apostles
,
baptised
,
onely
in
the
name
of
Iesus
Christe
,
excludyng
the
name
of
the
father
,
and
of
the
holy
ghost
,
it
is
a
detestable
sclaunder
of
the
holy
apostles
.
Who
as
thei
had
an
expresse
commaundement
,
of
our
sauiour
Christe
,
to
baptise
in
the
name
of
the
blessed
Trinitie
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
so
there
is
no
doubt
,
but
thei
did
alwaies
obserue
it
,
which
is
easily
to
be
gathered
,
out
of
the.
xix
.
chapiter
of
the
Actes
where
certain
disciples
of
Ephesus
,
beyng
vnorderly
baptised
,
by
some
preposterous
disciples
of
Ihon
:
aunswered
thei
knewe
not
,
whether
there
were
an
holy
ghost
or
no
,
sainct
Paule
then
doeth
demaunde
into
what
thei
were
baptized
,
as
though
he
should
saie
,
if
you
had
been
rightly
Baptized
,
you
could
not
haue
been
ignorante
of
the
holy
ghost
,
but
by
their
aunswere
,
he
perceiued
,
that
thei
were
baptised
into
the
name
of
Ihon
,
and
not
of
Christe
,
as
though
Ihon
had
béen
the
head
of
their
religion
,
and
not
christ
.
Then
after
S.
Paule
had
declared
that
Ihons
doctrine
&
baptisme
,
was
to
bee
referred
altogether
to
Iesu
Christe
,
thei
were
baptised
into
the
name
of
Iesus
Christe
,
that
is
to
acknowledge
Iesus
Christ
to
be
the
heade
and
aucthour
of
their
Religion
,
not
that
in
the
forme
of
their
Baptisyng
,
the
name
of
the
father
&
of
the
holy
ghost
was
excluded
.
And
so
are
all
other
places
to
be
expounded
,
where
it
is
saied
,
that
any
are
baptised
in
the
name
of
Iesus
Christ
.
And
in
no
place
is
it
said
,
that
any
manne
was
baptised
onely
in
the
name
of
Iesus
Christ
.
Wherfore
this
cauillation
as
it
vnproffitable
for
your
purpose
,
so
is
it
slanderous
,
and
blasphemous
against
the
Apostles
.
The
Papiste
.
Sixte
in
the
Primitiue
Churche
the
Apostles
,
Peter
,
Ihon
,
and
their
Successours
,
did
geue
the
holy
Ghost
vnto
their
beleuers
,
that
were
before
baptized
by
laiyng
their
handes
vppon
their
heades
,
whiche
thinge
our
reformators
of
this
our
English
churche
doe
refuse
to
doe
by
their
deniall
made
of
the
Sacrament
of
Confirmation
.
The
Aunswere
.
Although
I
wil
not
contende
with
you
,
on
what
parte
of
mens
bodies
,
the
Apostles
laide
their
handes
,
yet
it
is
boldly
affirmed
of
you
,
that
thei
laide
their
handes
on
mens
heades
,
whiche
you
reade
not
in
any
place
of
the
scripture
,
but
concernyng
the
substance
of
the
matter
,
the
Apostles
by
the
ceremony
of
imposition
of
handes
conferred
the
holy
ghost
,
that
is
to
saie
,
the
visible
graces
and
giftes
of
the
holy
ghost
,
as
the
gifte
of
tongues
,
the
gift
of
prophecie
,
the
gifte
of
healyng
and
suche
like
,
whiche
giftes
,
as
they
were
temporall
in
the
Churche
,
to
beutifie
the
ministery
of
the
gospell
,
in
the
firste
publishing
therof
,
and
nowe
are
ceased
,
so
the
ceremony
by
whiche
thei
were
conferred
,
is
rightly
abrogated
.
For
now
the
ministers
by
laiyng
on
their
handes
,
can
not
giue
those
externall
graces
of
the
holie
ghoste
,
wherefore
thei
ought
not
to
vse
that
Ceremonie
.
An other
imposition
of
handes
,
was
vsed
by
the
Apostles
,
on
those
that
were
Baptised
,
beyng
infantes
,
which
after
thei
came
to
yeres
of
discretion
,
professed
their
faith
before
the
Churche
,
to
whiche
thei
were
Baptised
,
and
so
were
receiued
onely
by
imposition
of
handes
,
whiche
was
therefore
called
confirmation
.
Not
that
it
was
a
Sacramente
,
or
a
signe
of
Gods
fauour
,
suppliyng
that
which
wanted
in
baptisme
,
but
that
it
was
a
testimonie
of
the
Churches
allowing
,
of
those
that
were
so
Baptised
,
and
after
learned
the
principles
of
their
faithe
.
And
this
Ceremonie
,
we
retaine
in
our
churche
,
not
as
a
Sacramente
,
whiche
is
a
visible
signe
of
an
inuisible
grace
,
betwene
God
and
vs
,
but
as
an
externall
approbation
,
and
receiuyng
of
the
persone
,
in
suche
sorte
Baptised
.
As
for
your
Oile
and
Chrisme
,
that
you
occupie
in
your
Popishe
confirmation
,
hath
none
institution
of
Christe
,
and
therefore
is
no
Sacramente
.
The
Papiste
.
Seuenth
the
order
and
maner
was
of
the
Primitiue
churche
,
if
any
man
was
dangerously
sicke
,
to
send
for
the
Prieste
,
to
praie
for
hym
,
and
oinct
hym
with
Oyle
in
the
name
of
our
Lorde
God
,
whiche
the
reformatours
of
this
our
Englishe
churche
doe
refuse
to
doe
,
by
their
deniall
of
the
Sacramente
of
extreme
vnction
.
The
aunswere
.
In
the
primitiue
Churche
,
the
Elders
of
the
Churche
,
had
the
gifte
of
healyng
,
and
therefore
,
when
any
man
was
sicke
,
thei
vsed
to
sende
for
the
Elders
of
the
Churche
,
who
praied
for
hym
,
and
anointed
hym
with
Oile
,
in
the
name
of
the
Lorde
,
by
whiche
Ceremonie
,
it
pleased
GOD
,
to
restore
the
partie
to
healthe
,
as
you
maie
read
in
the
v.
Chapiter
of
sainct
Iames.
And
in
the
sixte
of
saincte
Markes
Gospell
wee
reade
,
that
the
Apostles
beyng
sente
abroade
of
Christe
,
to
preache
,
and
woorke
miracles
,
vsed
by
the
same
ceremonie
,
to
heale
many
that
were
sick
.
But
now
when
the
gifte
of
healyng
,
continueth
not
in
the
Churche
,
it
were
a
verie
ridiculous
thyng
,
to
vse
that
Ceremonie
.
And
as
for
your
extreme
vnction
,
by
no
meanes
can
be
accompted
that
vsage
,
of
the
Apostles
,
for
you
anoint
none
almost
,
but
suche
as
are
past
hope
of
recouerie
,
so
farre
you
are
from
restoring
any
to
healthe
by
your
beggerly
ceremonie
.
The
Papiste
.
Eight
in
the
Primitiue
churche
we
dooe
reade
in
the
nintinth
chapiter
,
of
the
actes
of
the
Apostles
,
how
vpon
a
certain
plague
there
made
vpon
seuen
bretheren
,
the
sonnes
of
one
Sceba
,
by
a
man
that
was
possessed
with
the
Diuelle
,
many
of
the
people
whiche
did
beleue
in
Iesus
Christe
,
theruppon
came
and
made
vpen
confession
of
their
sinnes
,
and
made
declaration
of
their
priuate
actes
and
dedes
,
whiche
the
reformatour
of
this
our
Englishe
Churche
will
none
of
,
by
the
deniall
of
Sacramente
of
penance
,
and
all
the
partes
therof
.
The
Aunswere
.
It
is
straunge
to
see
,
vnto
how
narrow
shiftes
,
you
are
driuen
,
to
make
vp
a
number
of
argumentes
.
Haue
you
nothing
but
open
confession
,
to
proue
your
priuate
and
auriculer
confessions
God
be
thanked
,
ther
are
many
also
in
our
churche
,
that
make
open
confession
,
and
declaration
of
their
former
life
,
led
in
blindenes
and
superstition
,
of
their
falling
in
time
of
persecution
and
other
like
offences
,
but
what
is
this
to
your
popishe
Sacramente
,
of
auricular
confession
?
or
what
likelihode
hath
it
with
the
same
?
Firste
the
faithfull
bringyng
forthe
certeine
examples
of
their
actions
,
acknowledge
how
they
were
seduced
by
the
deuill
before
they
embraced
the
faith
:
the
popes
law
compelleth
men
to
reherse
all
their
deedes
,
wordes
,
and
thoughtes
.
These
men
made
their
confession
once
,
the
popes
law
requireth
eche
man
to
confesse
euery
yere
once
at
least
,
these
came
forth
to
this
confession
of
their
owne
accorde
,
the
pope
compelleth
all
men
vppon
necessitie
of
saluation
.
Againe
the
text
saieth
,
that
many
came
,
but
not
all
,
the
popes
lawe
excepteth
none
,
these
Ephesians
made
open
confession
,
before
al
the
church
,
as
you
your selfe
acknowledge
,
the
pope
commaundeth
euery
man
to
whisper
his
confession
,
into
a
préestes
eare
.
Let
al
men
iudge
,
what
agrement
this
their
confession
,
hath
with
your
auricular
confession
.
And
wheras
you
saie
,
we
deny
the
Sacrament
of
penaunce
,
and
all
the
partes
therof
.
The
truth
is
,
we
preache
repentance
,
as
we
are
commaunded
,
by
the
woorde
of
God
,
but
no
Sacrament
of
penance
,
dooe
wee
finde
in
the
Scripture
,
what
you
meane
by
the
partes
of
penance
,
I
cannot
well
tell
,
but
if
it
be
those
three
,
that
bee
commonly
sette
forthe
in
writers
of
your
dunsical
diuinitie
,
contrition
of
harte
,
confession
of
mouth
,
and
satisfaction
of
worke
,
you
shall
here
,
what
wée
thinke
of
theim
.
Thei
are
suche
,
as
a
verie
limme
of
the
Deuill
,
maie
performe
,
and
yet
goe
to
the
Deuill
,
when
he
hath
dooen
.
Example
in
Iudas
Iscarioth
,
who
hadde
contrition
of
harte
,
as
the
Scripture
teacheth
,
when
he
was
sorie
for
his
facte
.
And
he
made
confession
of
mouthe
,
to
the
priestes
,
when
he
saied
,
I
haue
synned
,
in
betraiyng
of
innocente
bloode
.
Finally
,
he
made
satisfaction
of
woorke
,
when
he
restored
the
thirtie
siluerlynges
,
whiche
he
receiued
for
his
treason
.
And
when
he
had
so
dooen
,
wente
and
hanged
hym self
in
despaire
.
You
see
,
that
Iudas
lacked
none
of
youre
three
partes
of
penaunce
,
but
he
lacked
faithe
,
without
the
whiche
,
all
contrition
,
confession
,
and
outward
satisfaction
is
nothyng
auailable
.
And
therefore
you
teach
a
verie
wholsome
kinde
of
penaunce
,
in
whiche
faithe
in
the
bloode
of
Christe
,
is
no
parte
at
all
.
Neither
is
it
necessarely
required
thereto
,
by
your
owne
doctrine
.
For
Sacramentes
(
you
teach
)
giue
grace
ex
opere
operato
,
that
is
,
of
the
woorke
wroughte
,
so
a
manne
dooeth
not
withstande
the
receiuyng
of
them
,
whiche
you
call
ponere
obicem
.
And
therefore
penaunce
beyng
one
of
your
Sacramentes
,
and
absolution
of
sinnes
,
maie
be
receiued
without
faithe
,
in
the
merites
of
Christ
.
Therfore
kepe
your
penaunce
for
your
frendes
we
can
not
skill
of
suche
Sacramentes
.
The
Papiste
.
Ninth
the
order
and
maner
of
the
Primitiue
churche
,
was
to
celebrate
the
Sacramente
of
christes
bodie
after
supper
,
as
it
apeareth
,
both
by
the
example
geuen
therof
by
our
sauiour
Christe
,
and
by
the
testimonies
of
the
Apostle
sainct
Paule
,
which
they
doe
not
obserue
nor
followe
.
The
aunswere
.
You
are
not
able
to
proue
,
that
any
suche
order
was
established
,
in
the
primitiue
Churche
,
that
the
Sacrament
of
the
bodie
,
and
bloode
of
Christe
,
should
bée
receiued
after
Supper
.
Although
it
was
by
our
Sauiour
institited
after
his
laste
Supper
.
Not
appoinctyng
any
tyme
,
in
whiche
it
ought
of
necessitie
to
bee
receiued
,
no
more
then
the
Sacrament
of
Baptisme
,
is
bounde
either
to
Mornyng
,
or
Euenyng
,
daie
,
or
night
,
or
to
any
tyme
of
the
daie
,
in
whiche
it
was
firste
ordeined
.
And
whereas
you
alledge
the
aucthoritie
of
saincte
Paule
for
your
purpose
,
you
doe
hym
greate
wronge
,
for
he
reproueth
the
Corinthians
,
for
confoundyng
drunken
,
and
prophane
bankettes
,
with
the
holie
Sacrament
of
the
Lordes
Supper
.
i.
Cor.
xj
.
And
as
for
the
tyme
,
place
,
and
other
like
circumstances
,
perteinyng
to
the
ministration
of
the
Sacramentes
,
thei
are
in
the
discretion
of
the
churche
to
appoinct
,
as
thei
maie
best
serue
for
order
,
comelinesse
,
and
edification
.
But
ouer
the
substaunce
of
the
Sacramentes
,
the
Churche
hath
no
power
,
as
to
take
the
cuppe
from
the
laie
people
,
whiche
none
but
the
churche
of
Antichrist
would
presume
to
doe
.
The
Papiste
.
Tenth
in
the
Primitiue
Churche
,
it
was
decreed
by
a
solemne
law
holden
by
the
Apostles
of
Christe
at
Hierusalem
,
that
the
christen
men
men
shoulde
absteine
à
sanguine
,
&
suffocato
,
from
blood
and
all
suffocate
thinges
,
whiche
our
reformatours
performe
not
,
nor
will
admit
any
fasting
from
meates
and
drinkes
at
all
,
by
the
whiche
testimonies
,
and
proues
gathered
out
of
the
diuine
scriptures
,
howe
plaine
a
matter
it
is
that
they
purpose
not
in
their
reformation
to
reduce
vs
to
the
Primitiue
Churche
of
Christe
,
when
therewith
besides
they
haue
no
agreaunce
,
they
doe
all
thinges
cleane
to
the
contrary
,
like
as
ye
haue
partlie
hearde
by
profes
made
therfore
out
of
the
diuine
scriptures
,
and
shal
heareafter
more
at
large
by
the
writinges
,
and
testimonies
of
the
moste
best
learned
,
and
grauest
fathers
that
euer
were
in
Christes
Churche
.
The
aunswere
.
The
Apostles
in
that
Counsaile
,
made
not
a
perpetuall
lawe
,
to
binde
any
mannes
conscience
,
but
onely
a
temporall
decree
,
to
auoide
offence
of
the
weake
Iewes
:
who
were
accustomed
to
abstaine
from
suche
thinges
,
and
this
decree
,
as
occasion
serued
,
was
broken
,
and
altered
.
But
where
you
saie
,
wee
can
admitte
no
fastyng
from
meates
,
and
drinkes
,
at
all
.
You
shall
vnderstande
,
that
we
compte
it
no
fastyng
,
to
abstaine
from
one
kinde
of
meate
,
and
to
fille
your
beallie
with
an
other
kinde
,
as
to
refraine
fleshe
,
and
to
glutte
your
stomack
with
fishe
.
Or
as
the
Maniches
abstained
from
liuyng
creatures
,
and
riotted
in
fruictes
,
spices
,
and
delicate
confections
.
Neither
did
the
Apostles
,
by
that
decree
commaunde
any
fastyng
,
but
onely
abstinence
from
bloode
,
and
strangled
beastes
,
whiche
was
offensiue
to
the
Iewes
.
And
for
suche
ende
of
auoidyng
offences
,
or
for
ciuile
pollicie
,
we
can
,
and
doe
admitte
abstinence
,
from
some
kindes
of
meates
,
and
drinkes
,
but
not
for
Religions
sake
,
neither
accoumptyng
any
suche
abstinence
to
bee
fastyng
.
But
true
fastyng
,
to
tame
the
bodie
,
and
to
bryng
it
into
subiection
,
to
humble
our selues
,
to
make
vs
more
apte
to
praie
,
we
commende
,
and
exhorte
menne
vnto
it
,
although
we
make
no
tyrannicall
lawes
,
to
entangle
any
mannes
conscience
with
all
.
Your
féeble
kinde
of
reasonyng
,
should
not
incurre
so
greate
reprehension
,
if
you
had
not
as
well
in
your
title
,
as
in
youre
conclusion
,
made
so
bolde
bragges
,
of
your
plaine
proofes
,
whiche
be
so
plaine
in
dede
that
euery
manne
maie
see
,
thei
haue
no
force
at
all
in
theim
.
And
whereas
you
threaten
to
shewe
,
that
wée
dooe
all
thynges
,
contrary
to
the
primitiue
Churche
,
you
doe
well
to
sate
,
it
shall
bée
performed
in
suche
sorte
,
as
you
haue
proued
already
,
that
wee
haue
none
agreaunce
with
the
same
.
For
he
that
hath
experience
,
howe
pithely
you
haue
reasoned
out
of
the
scriptures
,
can
not
but
hope
,
that
you
will
dispute
,
euen
as
profoundly
out
of
the
Doctours
.
The
Papiste
.
Argumentes
gathered
out
of
the
holy
Fathers
and
aunciente
doctours
,
prouyng
that
this
late
reformed
Englishe
Churche
hath
no
agreance
with
the
primitiue
church
of
Christe
.
The
aunswere
.
A
man
maie
easely
perceiue
,
that
you
delight
in
greate
nombers
.
For
as
before
in
your
former
argumentes
,
one
matter
was
cutte
into
fower
partes
,
to
fill
vp
the
nomber
,
so
likewise
in
these
argumentes
without
order
,
or
disposition
,
diuers
things
are
twise
or
thrise
repeated
.
As
dipping
in
baptisme
,
oile
,
and
Chrisme
,
and
crossyng
whereas
if
you
would
haue
followed
any
order
,
all
these
should
haue
made
but
one
argument
of
Ceremonies
,
or
Traditions
.
Or
if
you
would
néedes
diuide
theim
into
their
particulers
,
you
should
haue
made
thirtie
,
or
fourtie
argumentes
of
theim
,
and
not
tenne
onely
.
But
now
,
how
well
you
difine
the
primitiue
Churche
(
as
I
haue
touched
before
)
a
manne
maie
meruaile
to
see
:
sometyme
,
you
alledge
twoo
hundreth
,
somtyme
three
hundreth
,
somtyme
fower
hundreth
,
sometymes
sixe
hundreth
,
and
at
length
you
come
almost
to
eighte
hundreth
yeres
after
Christe
,
when
you
alledge
the
seconde
Counsaile
of
Nice
,
whiche
was
holden
in
the
yere
of
our
Lorde
,
seuen
hundred
eightie
and
one
.
So
that
the
greater
halfe
of
all
the
tyme
,
that
hath
passed
from
Christes
ascention
,
vntil
this
daie
,
you
would
haue
vs
to
take
for
the
primitiue
churche
.
But
you
know
full
well
,
that
none
of
vs
,
would
allowe
all
that
tyme
,
for
the
primitiue
Churche
,
especially
when
wee
speake
of
that
state
,
whiche
we
woulde
haue
to
bee
a
paterne
and
example
to
all
churches
.
Onely
your
purpose
was
,
to
amase
your
vnlearned
frendes
,
to
whom
you
made
this
apology
,
with
the
names
of
so
manie
aunciente
fathers
,
as
you
rehease
,
and
yet
like
a
wise
man
,
you
note
but
fewe
places
,
where
a
man
should
finde
their
aucthorities
,
as
you
alledge
theim
,
lest
you
should
happen
to
be
discredited
.
Whiche
must
needes
be
compted
fraudulent
dealyng
,
because
you
note
some
wherof
no
learned
manne
will
doubte
,
and
passe
ouer
so
many
,
whiche
séeme
somwhat
straunge
,
that
any
suche
thinges
should
be
,
to
those
that
parhappes
haue
reade
,
as
muche
of
the
aunciente
doctours
as
you
.
But
vnto
all
,
your
tenne
as
gumentes
,
I
wil
first
oppose
one
answere
whiche
is
sufficiente
,
to
take
theim
all
awaie
,
namely
that
suche
thinges
,
as
you
bringe
in
,
to
haue
been
vsed
,
of
the
primitiue
churche
,
were
not
in
the
first
churche
of
the
Apostles
,
whiche
is
moste
properly
called
the
primitiue
churche
,
but
in
the
latter
and
more
corrupte
age
,
and
the
further
from
the
Apostles
,
the
farther
from
sinceritie
.
Beside
that
of
Ceremonies
,
not
manifestly
impious
vsed
in
the
aunciente
churche
,
after
the
Apostles
,
the
churche
at
al
tymes
after
hath
power
,
to
abrogate
or
alter
theim
,
as
they
growe
to
bee
abused
,
or
cease
to
be
profitable
,
&
therefore
diuersitie
of
Ceremonies
,
maketh
not
diuersitie
of
Churches
.
The
Papiste
.
Firste
in
the
Primitiue
Churche
they
did
mixe
in
our
lordes
cuppe
water
with
wine
,
and
so
for
to
doe
,
est
lex
Euangelica
,
&
traditio
dominica
,
as
witnesseth
S.
Cypriane
,
Irenaeus
,
Eusebius
Emissenus
whiche
these
our
reformatours
will
none
of
.
The
aunswere
.
The
primitiue
churche
obserued
in
the
sacrament
,
that
,
which
in
drinking
of
wine
,
they
commonly
vsed
,
that
is
to
put
water
among
the
wine
,
to
allaie
the
strength
of
it
,
in
whiche
thyng
,
there
was
no
harme
,
so
long
as
superstition
,
and
opinion
of
necessitie
was
awaie
,
but
that
it
should
bee
as
you
saie
,
lex
Euangelica
&
traditio
dominica
,
the
lawe
of
the
Gospell
,
and
the
tradition
of
our
Lorde
,
I
suppose
,
you
are
not
able
to
proue
,
by
aucthoritie
of
those
Doctours
,
whose
names
you
recite
.
In
deede
Cypriane
,
verie
earnestly
vrgeth
the
law
of
the
Gospell
,
&
the
institution
of
Christ
,
for
wine
to
bée
vsed
therein
,
againste
certaine
heretikes
,
of
his
tyme
,
whiche
contended
,
that
it
should
be
ministered
onely
with
water
.
And
so
he
writeth
lib.
2.
Epist.
3.
to
Caecilius
.
Admonites
autem
nos
scias
,
vt
in
Calice
offerendo
,
dominica
traditio
seruetur
,
neque
aliud
fiat
à
nobis
,
quam
quod
pro
nobis
dominus
prior
fecit
.
Vt
Calix
qui
in
comemorationem
eius
offertur
mixtus
vino
offeratur
.
Nam
cum
dicat
Christus
,
ego
sum
vitis
vera
,
sanguis
Christi
non
aqua
est
vtique
,
sed
vinum
.
That
is
.
Knowe
thou
,
that
wee
are
admonished
,
that
in
offeryng
the
Cuppe
,
the
tradition
of
our
Lorde
be
obserued
,
and
that
none
other
thyng
be
doen
of
vs
,
then
that
which
our
lorde
before
did
for
vs
.
That
the
cuppe
whiche
is
offred
in
remembraunce
of
him
be
offered
mingled
with
wine
.
For
seyng
that
Christe
saieth
,
I
am
the
true
Vine
,
not
water
truely
,
but
wine
is
the
bloude
of
Christe
.
By
this
testimonie
,
it
is
manifeste
,
that
Cypriane
vrgeth
wine
,
and
not
water
,
to
be
of
the
institution
of
Christe
,
and
the
lawe
of
the
Gospell
.
But
I
marueile
how
any
Papiste
can
bee
so
shamelesse
,
to
accuse
vs
for
takyng
awaie
water
out
of
the
Cuppe
,
whiche
was
no
parte
of
Christes
institution
,
when
thei
them
selues
are
so
bolde
,
to
take
awaie
the
cuppe
altogether
,
whiche
is
the
one
halfe
of
the
Sacramente
,
of
Christes
owne
institution
,
and
continued
in
the
Churche
1400.
yeres
after
Christe
,
vntill
the
late
Counsaile
of
Constance
,
whiche
was
but.
155.
yeres
agoen
.
Thei
maie
robbe
the
people
of
the
bloodde
of
Christe
,
whiche
Christe
appoincted
for
theim
,
and
we
are
heinous
heretikes
,
for
not
vsing
water
in
the
Cup
,
whereof
as
there
is
no
vse
,
so
was
there
none
institution
.
This
is
the
iudgemente
of
those
,
that
bée
blinded
with
their
owne
pride
,
to
espie
a
mote
in
an
other
mannes
iye
,
and
not
to
see
a
beame
in
their
owne
.
The
Papiste
.
Seconde
in
the
Primitiue
Church
in
baptising
,
they
vsed
to
dippe
the
partie
baptized
thries
in
the
water
,
and
S.
Basile
affirmeth
,
that
it
was
a
tradition
of
the
Apostles
,
that
who
so
euer
did
not
so
,
he
shoulde
be
deposed
therfore
,
wheras
our
reformatours
doe
but
sprincle
a
little
water
in
the
foreheade
of
the
partie
baptized
,
it
may
be
quickly
espied
that
thei
follow
not
the
primitiue
churche
.
The
aunswere
.
Our
sauiour
Christ
,
commaundeth
vs
to
Baptise
,
in
the
name
of
the
Father
,
and
of
the
Soonne
,
and
of
the
holie
Ghoste
,
whiche
,
whether
it
bée
by
dippyng
the
bodie
into
the
water
,
or
by
powryng
water
vpon
the
bodie
,
the
misticall
signification
of
washyng
,
is
sufficiently
expressed
,
and
so
longe
the
Baptisme
is
right
,
as
for
the
nomber
of
dippinges
,
is
nothyng
materiall
.
We
read
in
the
scriptures
,
diuers
formes
of
washing
.
The
Eunuche
,
was
Baptised
by
Philip
,
goyng
in
naked
into
a
Riuer
or
Brooke
.
And
so
baptised
Ihon
in
Iordan
.
Other
that
were
Baptised
in
their
houses
,
it
is
moste
like
that
water
was
powred
on
them
,
as
Cornelius
,
and
them
that
were
with
hym
.
And
the
keper
of
the
prison
,
with
his
housholde
.
Actes
.
xvj
.
And
as
for
the
Ceremonie
of
thrise
dippyng
,
although
it
was
vsed
of
many
,
to
signifie
the
Trinitie
,
yet
was
it
not
generall
,
nor
of
any
necessitie
.
For
in
the
fowerth
Counsaile
of
Toledo
,
it
was
determined
,
that
all
was
one
,
whether
a
childe
were
Baptized
with
three
dippynges
,
or
with
one
,
alone
.
And
yet
it
was
there
decreed
,
vpon
a
good
consideration
,
that
in
Spaine
thei
should
vse
but
one
dippyng
.
The
woordes
are
these
,
in
the
fowerth
Counsaile
Toletane
,
and
the
fiueth
Canone
.
Ne
tamen
haereticis
videamur
consentire
,
qui
tertio
mergum
,
dum
eorum
morem
seruamus
,
cautum
est
ne
in
Hispaenia
,
fiat
baptismus
,
nisi
in
vna
mersione
.
that
is
to
saie
.
Least
we
should
seme
to
agree
with
heretikes
,
whiche
vse
to
dippe
thrise
,
while
wee
reteine
their
maner
of
baptisyng
,
it
is
decreed
,
that
no
Baptisme
in
Spaine
,
bee
ministered
but
with
one
onely
dippyng
.
In
this
decree
of
the
Counsaile
,
twoo
thynges
especially
are
to
bee
noted
.
Firste
,
that
the
three
dippynges
was
not
alwaies
,
and
in
all
places
obserued
,
as
a
necessarie
matter
:
and
therefore
your
argumente
is
fallen
to
the
grounde
,
Secondely
,
that
it
is
profitable
to
alter
,
and
chaunge
suche
Ceremoeies
,
as
are
vsed
of
heretikes
,
that
wee
seme
not
to
agree
with
theim
in
any
thyng
,
in
whiche
it
is
lawful
for
vs
to
disagree
.
And
for
this
consideration
,
doe
we
refuse
to
dip
thrise
,
because
we
would
not
seme
to
agrée
with
you
,
whiche
are
heretikes
,
although
wee
acknowledge
,
that
of
it self
,
it
is
a
thyng
indifferente
,
to
dippe
twise
,
or
thrise
,
or
ones
,
or
not
at
al
to
dip
,
but
onely
to
poure
on
water
,
in
signe
of
that
spirituall
ablution
,
whiche
is
represented
by
that
Sacramente
of
Baptisme
.
Wherefore
,
you
haue
a
verie
quicke
sight
,
that
can
espie
a
knotte
in
a
Rushe
,
and
of
so
small
a
gnat
,
to
make
so
great
an
Elephante
,
as
though
all
Christianitie
stoode
in
thrise
dippyng
of
a
child
in
Baptisme
,
whiche
I
haue
proued
not
onely
,
not
to
haue
been
alwaies
obserued
,
but
also
by
decree
of
a
Counsaill
to
haue
been
expressely
forbidden
.
Which
Ceremonie
,
although
it
bee
noumbred
emong
the
canons
,
commonly
called
of
the
Apostles
,
yet
hath
he
a
meane
iudgement
in
antiquitie
,
that
can
not
descerne
theim
from
Apostolike
writynges
.
But
because
you
bryng
in
the
Tradition
of
the
Apostles
,
you
muste
nedes
giue
me
leaue
,
to
presse
you
,
with
the
same
aucthoritie
,
and
to
shewe
that
you
your self
,
obserue
not
the
Traditions
of
the
Apostles
.
In
the
vj.
Canon
of
the
Apostles
,
it
is
commaunded
that
no
Bishoppe
,
Prieste
,
nor
Deacon
,
shall
put
awaie
his
wife
,
vnder
colour
of
religion
,
and
thei
that
doe
so
shall
be
excomunicate
.
And
in
the
ninthe
,
and
tenthe
Canons
it
is
decreed
,
that
whosoeuer
is
presente
at
the
Communion
,
and
dooeth
not
communicate
,
that
he
should
bee
excommunicate
.
How
these
Canons
of
the
Apostles
(
if
you
will
needes
haue
them
so
called
)
be
obserued
in
your
Popishe
Clergie
,
and
your
priuate
Masse
,
what
nede
I
to
rehearse
?
And
yet
you
agree
with
the
primitiue
Churche
in
all
thynges
,
and
we
haue
none
agreaunce
therewith
at
all
.
The
Papiste
.
Thirde
in
the
Primitiue
churche
they
vsed
Oyle
and
Chrisma
in
the
ministration
of
diuers
Sacramentes
,
which
christ
hymselfe
did
ordaine
and
sainctifie
the
night
before
his
passion
as
witnesseth
S.
Cypriane
.
And
his
Apostles
did
commende
the
same
vnto
the
Churche
by
their
traditions
as
witnesseth
sainct
Basile
and
S.
Augustine
,
whiche
these
our
reformatours
will
none
of
.
The
aunswere
.
In
the
Primitiue
Churche
,
there
was
not
so
many
diuerse
Sacramentes
as
you
speake
of
,
but
onely
the
Sacramente
of
Baptisme
,
and
of
the
bodie
and
bloode
of
christe
,
and
in
neither
of
these
,
was
there
any
institution
or
vsage
,
of
oile
&
chrisme
.
And
although
,
in
the
later
tyme
,
ceremonies
increased
,
that
oyle
was
vsed
in
baptisme
,
yet
was
there
not
so
many
Sacramentes
,
for
Augustine
saieth
,
vnto
Ianuaerius
Epis.
118.
Vnde
Sacramentis
numero
paucissimis
,
obseruatione
facillimis
,
significatione
praestantissimis
▪
societatem
noui
populi
colligauit
,
sicut
est
Baptismus
Trinitatis
nomine
consecratus
,
communicatio
corporis
Christi
,
&
sanguinis
ipsius
,
&
si
quid
aliud
in
scripturis
canonicis
commendatur
.
Wherfore
(
saieth
Augustine
)
God
hath
bounde
the
societie
of
his
newe
people
,
with
Sacramentes
in
number
fewest
,
in
obseruation
easiest
,
in
signification
most
excellent
,
as
is
baptisme
consecrated
in
the
name
of
the
Trinitie
,
the
communion
of
the
bodie
and
blood
of
Christe
,
and
if
any
thing
els
be
commended
in
the
Canonicall
scriptures
.
The
same
Augustine
and
Chrisostome
also
vpon
the
water
and
blood
that
issued
out
of
Christes
side
,
do
gather
,
that
the
Sacramentes
of
the
church
,
flowed
out
of
his
side
,
namely
Baptisme
and
the
Supper
of
the
Lord
.
Aug.
Hom.
in
Ioann
.
20.
Chrysostom
.
ad
Neophytos
.
Augustine
also
in
the
thirde
booke
,
de
doctrina
christiana
Cap.
9.
rehearseth
but
these
twoo
Sacramentes
,
speakyng
of
those
that
are
properly
called
Sacramentes
,
for
otherwise
both
he
and
other
auncient
writers
,
extende
the
name
of
Sacrament
,
to
al
ceremonies
.
And
yet
Gregorie
accompteth
washyng
of
feete
to
be
a
Sacramente
,
as
Baptisme
and
the
Supper
,
whiche
is
no
sacramente
with
you
.
And
as
for
the
ceremonie
of
annointyng
in
baptisme
,
it
is
as
lawfull
for
vs
to
abrogate
,
as
for
you
to
omitte
the
drinke
of
milke
and
Honie
after
baptisme
,
&
other
such
ceremonies
,
which
you
knowe
were
vsed
as
well
as
oyle
and
Chrisme
.
But
our
Sauiour
Christe
,
the
night
before
his
Passion
,
did
ordeine
and
sanctifie
.
Oyle
and
Chrisme
for
suche
purposes
:
I
meruaile
what
Cipriane
dare
be
so
bolde
to
affirme
it
,
séeyng
the
Euangelistes
make
no
mention
thereof
,
and
here
againe
if
you
hadde
noted
the
place
of
Cipriane
,
wee
might
better
haue
considered
of
his
aucthoritie
.
Diuerse
writinges
are
set
forth
in
his
name
,
whiche
were
neuer
any
of
his
workes
.
The
Papiste
.
Fowerth
,
S.
Basile
saieth
,
that
all
determiminations
and
instructions
which
are
preached
and
kepte
in
the
Primitiue
churche
of
Christe
,
we
haue
receiued
theim
partely
of
the
scriptures
,
and
partly
by
the
traditions
of
the
Apostles
,
whiche
both
hath
like
force
and
strength
vnto
godlynes
.
As
for
example
,
the
instructions
which
thei
haue
that
trust
in
the
name
of
Iesus
Christe
,
to
signe
them selues
with
the
signe
of
Christes
crosse
,
to
praie
towardes
the
Easte
,
to
vse
wordes
of
inuocation
at
the
shewing
of
the
Breade
and
the
Cuppe
in
the
holy
Euchariste
:
to
blesse
the
water
of
the
Fonte
,
the
Oyle
of
the
holy
vnction
,
and
that
he
also
which
is
baptized
,
should
be
thrise
dipped
in
the
water
,
and
suche
other
like
thinges
whiche
are
taught
and
obserued
in
the
Sacramente
of
Baptisme
,
as
to
renounce
the
Deuill
and
his
angels
,
salte
,
spitle
,
and
the
exorcisme
there
made
to
the
expulsion
of
the
deuill
.
All
these
thinges
,
and
other
like
whiche
are
tought
and
obserued
in
christes
churche
,
we
haue
theim
saieth
sainct
Basile
ether
of
the
scriptures
,
or
els
by
the
tradition
of
the
Apostles
,
whiche
are
of
like
force
and
strength
vnto
pietie
and
godlynes
,
wheras
the
reformatours
of
this
English
church
do
esteme
and
iudge
al
the
premises
for
impietie
,
and
vngodlines
.
The
aunswere
.
In
this
your
fowerth
argumente
,
if
it
maie
bee
called
an
argumente
,
you
huddle
vp
a
number
of
Ceremonies
,
together
,
all
whiche
out
of
Basile
,
you
would
proue
to
bee
Traditions
of
the
Apostles
.
In
deede
Basile
in
the.
xxvij
.
Chapiter
of
his
booke
De
spiritu
sancto
,
is
driuen
to
this
shifte
,
that
either
he
must
acknowledge
many
suche
vnfruictfull
Ceremonies
,
as
in
his
tyme
were
crepte
into
the
churche
,
to
be
vnprofitable
,
or
els
to
flie
to
the
tradition
of
vnwritten
verities
.
The
same
in
effecte
ceaceth
Augustine
,
and
yet
neither
of
bothe
,
was
so
ignoraunte
,
but
that
at
suche
time
as
thei
did
throughly
consider
,
either
the
dignitie
of
the
holie
scriptures
,
or
the
natures
of
suche
humaine
Traditions
,
thei
iudged
otherwise
of
the
whole
matter
.
For
Basile
in
his
moralles
Diffinit
.
xxvi
.
saieth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
that
it
behoueth
euery
woorde
,
and
deede
,
to
bee
aucthorised
by
the
testimonie
of
the
scripture
inspired
of
God
,
bothe
for
the
certaine
perswasion
of
the
good
,
and
the
confusion
of
the
euill
.
And
in
the
8.
diffini
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
If
all
that
is
not
of
faith
,
is
synne
,
as
the
Apostle
saieth
,
and
faithe
is
of
hearyng
,
and
hearyng
by
the
woorde
of
God
,
what
so
euer
is
beside
the
diuine
scripture
,
beyng
not
of
faithe
,
is
synne
.
Vpon
whiche
conclusion
,
a
manne
maie
inferre
,
that
all
suche
Traditions
,
as
Basile
before
defended
,
beyng
beside
the
scriptures
,
ar
sinne
.
The
same
Basile
in
his
brief
diffinitions
to
this
question
,
whether
it
be
profitable
for
theim
,
that
come
newlie
to
the
faithe
,
immediately
to
bee
instructed
out
of
the
scriptures
?
Maketh
this
aunswere
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
It
is
bothe
conueniente
,
and
necessarie
,
that
euery
manne
far
his
necessarie
vse
,
should
learne
out
of
the
diuine
scriptures
,
bothe
that
he
maie
bee
certainely
perswaded
in
his
Religion
,
and
also
,
that
he
bee
not
before
accustomed
to
humaine
Traditions
.
Let
this
therfore
suffice
for
sainct
Basile
to
aunswere
hymself
.
Saincte
Augustine
also
in
his
118.
Epistle
,
where
he
speaketh
moste
fauourably
for
Traditions
,
hath
these
woordes
.
Sed
hoc
nimis
doleo
,
quod
multa
quae
in
diuinis
libris
saluberrimè
praecepta
sunt
,
minus
curantur
&
tam
multis
praesumptionibus
,
sic
plena
sint
omnia
,
vt
grauius
corripiatur
,
qui
per
octauas
suas
terram
nudo
pede
tetigerit
,
quam
qui
mentem
vinolentia
sipelire
est
.
But
this
(
saieth
Augustine
)
dooeth
greue
me
to
muche
,
that
many
thinges
,
whiche
in
Gods
boke
,
are
moste
wholsemly
commaunded
,
are
lesse
regarded
,
and
all
thynges
are
so
full
of
presumptions
,
that
he
is
more
sharpely
reproued
,
whiche
hath
touched
the
yearth
with
his
bare
foote
,
in
tyme
of
his
vtas
,
then
he
that
hath
buried
his
mynde
with
dronkennes
.
And
in
the
same
place
he
saieth
,
of
Traditions
:
Quamuis
enim
neque
hoc
inueniri
possit
,
quomodo
contra
fidem
sint
:
ipsam
tamen
religionem
,
quam
paucissimis
,
&
manifestissimis
celebrationum
Sacramentis
,
misericordia
dei
esse
liberam
voluit
,
seruilibus
oneribus
premunt
,
vt
tolerabilior
sit
conditio
Iudaeorum
qui
etiam
si
tempus
libertatis
non
agnouerint
,
legalibus
tamen
sarcinis
,
non
humanis
praesumptionibus
subijciuntur
.
that
is
to
saie
.
For
although
this
can
not
bee
founde
,
how
thei
are
contrary
to
the
faithe
,
yet
thei
oppresse
with
sclauishe
burdeins
,
the
religion
it self
,
whiche
the
mercie
of
God
,
would
haue
to
bée
free
,
with
moste
fewe
,
and
manifeste
Sacramentes
of
celebrations
:
So
that
the
state
of
the
Iewes
,
is
more
tollerable
then
ours
:
for
although
thei
haue
not
acknowledged
the
tyme
of
libertie
,
yet
thei
are
subiecte
to
burthens
laied
on
theim
by
the
lawe
,
not
to
humaine
presumptions
.
By
this
you
see
Augustines
right
iudgemente
,
of
suche
vnprofitable
Ceremonies
,
and
Traditions
.
Whiche
althoughe
Basile
,
and
he
coniecture
,
and
gesse
to
haue
béen
receiued
of
the
Apostles
,
because
thei
knewe
none
other
originall
of
theim
,
yet
it
dooeth
not
followe
,
that
thei
were
deliuered
by
the
Apostles
in
deede
.
For
many
of
theim
(
if
your
owne
aucthours
dooe
not
lye
)
were
instituted
by
diuers
Popes
of
Rome
,
long
after
the
age
of
the
Apostles
.
And
some
it
is
plaine
,
were
inuented
by
heretikes
.
For
the
firste
that
we
read
of
,
in
any
auncient
,
and
authenticall
writer
,
that
hadde
in
reuerence
the
signe
of
the
Crosse
,
were
the
Valentiniane
heretikes
as
witnesseth
Irenaeus
,
libri
primi
.
Capit.
1.
whiche
thei
called
Oron
crucem
confirmatiuam
,
the
strengthenyng
Crosse.
And
abused
the
testimonies
of
sainct
Paule
,
as
you
Papistes
doe
,
where
he
saieth
verbum
crucis
.
&c.
The
woorde
,
or
preachyng
of
the
crosse
,
&
mihi
non
eueniat
gloriari
.
&c.
God
forbidde
that
I
should
reioyce
,
but
in
the
Crosse
of
Christe
.
But
afterwarde
true
Christians
vsed
that
signe
,
to
testifie
vnto
Heathen
menne
,
that
thei
were
Christians
,
and
were
not
ashamed
of
the
ignominious
death
of
Christ
,
whiche
the
Gentiles
did
dispightfully
caste
in
their
teeth
,
and
at
length
it
grewe
to
a
meare
superstition
,
and
laste
of
all
,
to
moste
horrible
Idolatrie
,
when
the
Image
of
the
Crosse
was
worshipped
,
sensed
,
and
praied
vnto
.
Praier
towarde
the
Easte
,
was
vsed
of
the
Christians
,
in
the
aunciente
Church
,
to
testifie
,
that
thei
differed
from
the
Iewes
,
who
praied
towarde
the
West
,
least
thei
should
seem
to
worshippe
the
Sunne
risyng
,
as
the
Gentiles
did
.
And
although
woordes
of
inuocation
were
vsed
,
at
the
shewyng
of
the
bread
,
and
the
Cuppe
,
yet
was
there
no
inuocation
,
of
the
Sacramentall
breade
and
Cuppe
,
but
of
God.
Of
the
other
Ceremonies
,
of
anoinctyng
,
and
thrise
dipping
,
hath
been
spoken
before
.
That
the
Apostles
vsed
no
suche
blessyng
of
the
water
of
Baptisme
,
as
you
doe
,
it
is
manifeste
,
when
thei
Baptised
in
euery
Riuer
,
and
Brooke
that
thei
came
to
.
In
dedè
thei
did
consecrate
the
water
for
that
time
,
when
they
vsed
it
to
serue
for
the
holy
vse
,
but
did
putte
no
holines
into
it
which
should
remain
after
that
baptisme
was
ministred
with
it
,
as
you
doe
.
As
for
the
stipulation
of
renouncyng
the
deuill
.
&c.
is
in
dede
the
doctrine
of
the
Apostles
.
Hebr.
v.
(
whiche
we
retain
)
although
you
saie
in
the
ende
,
we
do
not
.
As
for
salte
,
spettle
,
&
coniuration
,
or
exorcisme
,
thei
ar
altogeher
superfluous
,
at
this
tyme
.
Of
exorcisme
,
there
was
some
vse
in
the
auncient
churche
,
but
of
salte
,
&
spittle
,
which
neuer
are
not
mentioned
in
that
place
of
Basile
.
As
there
were
many
possessed
with
Deuills
,
so
there
was
some
,
that
that
had
this
power
of
the
holie
ghost
,
to
caste
out
Deuils
whiche
were
called
exoreistes
,
as
witnesseth
S.
Cypriane
in
his
fowerth
boke
,
and
Epis.
vij
.
ad
Magnum
.
Quod
hodie
etiam
geritur
vt
per
exorcistas
,
voce
humana
,
&
potestate
diuina
,
flagelletur
et
vratur
,
et
torqueatur
diabolus
.
Et
cum
exire
,
et
hoēs
dei
dimittere
saepe
dicat
,
&
in
eo
tamen
quod
dixerit
fallat
,
&
id
quod
per
Pharaonem
prius
gestum
est
eodem
,
mendacio
obstinationis
,
et
fraudis
exerceat
:
Cum
tamen
ad
aquam
salutarem
,
atque
ad
baptismi
sanctificationā
venitur
,
scire
debemus
&
fidere
,
quia
illic
diabolus
opprimitur
,
&
homo
dicatus
diuina
indulgentia
liberatur
,
that
is
:
Which
thing
also
,
is
doen
at
this
day
,
that
by
the
exorcistes
,
through
the
voice
of
a
man
,
and
the
power
of
God
,
the
deuil
is
scourged
,
burned
,
and
tormented
.
And
although
he
saith
oftentimes
,
that
he
goeth
out
,
&
letteth
go
the
men
of
God
,
and
yet
in
so
saying
deceiueth
,
&
practiseth
the
same
thing
,
that
was
dooen
before
by
Pharao
,
with
the
same
lye
of
obstinacie
,
&
deceipt
:
yet
when
we
come
to
the
wholsom
water
,
and
sanctification
of
Baptisme
,
we
muste
knowe
,
and
beleue
,
that
there
,
the
Deuill
is
oppressed
,
and
the
man
,
whiche
is
there
dedicated
,
is
by
the
mercie
of
god
deliuered
.
This
one
testimonie
emong
a
number
is
sufficient
,
to
declare
bothe
,
that
there
was
in
the
Churche
,
menne
indued
with
the
gifte
of
castyng
out
Deuilles
,
whiche
visibly
,
and
sensibly
did
possesse
menne
:
and
that
Exorcisme
at
Baptisme
,
was
vsed
for
none
other
ende
,
but
to
deliuer
suche
as
were
possessed
,
and
could
not
be
deliuered
by
the
Exorcistes
,
before
thei
were
baptised
,
not
that
euery
persone
which
was
Baptised
hadde
neede
of
exorcisme
,
but
onely
suche
as
were
vexed
with
vncleane
spirites
.
And
seyng
that
gifte
of
castyng
out
Deuilles
,
doeth
no
more
continewe
in
the
Churche
,
and
thei
that
are
to
be
Baptised
,
are
not
possessed
with
Deuilles
,
it
were
not
onely
vngodlines
,
but
also
méere
madnesse
,
for
such
to
take
vpon
them
that
power
,
whiche
haue
it
not
,
or
if
thei
had
it
,
to
exercise
it
,
where
there
is
no
neede
of
it
.
The
Papiste
.
Fifte
in
the
Primitiue
churche
thei
builded
churches
,
erected
therin
alters
,
and
offfered
sacrifice
theron
,
which
was
a
suer
token
and
argument
of
the
faieth
of
Christ
,
receiued
like
as
Chrysostome
writeth
of
Englande
,
howe
that
they
had
receiued
the
faieth
of
Christe
,
because
they
had
builded
churches
,
and
erected
Aultars
in
the
same
.
S.
Beade
witnesseth
,
that
sainct
Augustine
at
the
bringyng
in
of
Christes
faieth
into
Englande
,
did
set
vppe
Aultars
,
wherupon
the
people
did
make
their
oblations
,
and
the
preste
did
celebrate
Masse
,
which
these
our
reformatours
doe
denie
and
destroie
,
as
greate
blaspemie
vnto
God.
The
aunswere
.
For
buildyng
of
Churches
in
any
sumptuous
maner
,
the
primitiue
church
was
not
careful
,
but
vntil
Constantines
time
,
continued
in
such
places
as
thei
could
get
,
sometimes
&
most
commonly
in
caues
vnder
the
yerth
,
when
thei
were
persecuted
and
durste
not
assemble
in
open
places
.
And
we
at
this
time
,
if
we
had
not
conuenient
places
for
the
holie
assembles
would
and
wher
suche
conuenient
howses
lacke
doe
builde
,
Churches
and
Oratories
.
But
not
in
the
honour
of
Sainctes
and
Aungels
as
you
doe
,
whiche
thing
the
primitiue
and
auncient
Churche
,
did
not
,
but
iudged
it
to
be
meare
Idolatry
,
sacriledge
,
and
blasphemie
.
As
Basile
in
his
.
141.
Epistle
proueth
the
holy
ghoste
to
be
God
,
because
he
hath
a
temple
,
so
doeth
Didymus
in
his
treatise
de
spiritu
sancto
,
because
no
creature
but
God
onely
,
can
haue
a
temple
S.
Augustine
de
vera
religione
,
Cap.
55
,
saieth
,
concernyng
sainctes
.
Quare
honoramus
eos
charitate
,
non
seruitute
,
nec
eis
Templa
construimus
.
&c.
Wherfore
we
honor
theim
with
loue
and
not
with
seruise
,
neither
doe
we
build
churches
vnto
theim
,
for
thei
will
not
be
so
honoured
of
vs
.
Likewise
in
the.
8.
booke
.
27.
cap.
de
ciuitate
dei
,
he
saith
,
that
christians
builde
no
temples
to
Martyres
,
and
in
verie
many
other
places
,
he
writeth
to
the
same
effecte
.
And
as
for
Alters
and
Sacrifies
,
the
primitiue
churche
vsed
none
,
more
then
wee
.
The
auncient
churche
in
deede
,
nameth
Aulters
and
sacrificyng
,
but
they
meaned
nothyng
lesse
,
then
suche
Aulters
and
sacrifices
,
as
the
Papistes
vse
.
For
the
fashione
of
their
alter
,
whiche
was
the
Communion
Table
,
&
so
called
of
them
also
,
is
to
be
seen
in
the
Panegyricall
oration
made
before
Paulinus
Bishop
of
Tyrus
,
wher
also
the
fashion
of
their
Temples
is
described
.
Euseb.
lib.
10.
Cap.
4.
There
was
but
one
Aulter
in
all
the
Churche
,
whiche
stoode
not
againste
the
furthest
wall
,
at
the
East
ende
of
the
Churche
,
as
your
Aulters
,
but
in
the
middest
of
the
Churche
,
and
was
compassed
rounde
aboute
with
Grates
or
Lattesses
of
woodde
,
which
were
called
Cancells
,
the
Chauncel
,
with
in
whiche
place
so
incloased
,
the
Communion
was
ministred
,
and
at
the
time
of
the
ministration
,
the
Ministers
and
Deacones
,
stoode
round
aboute
the
Aulter
,
whiche
is
a
manifest
proofe
,
that
it
was
not
an
Aulter
against
a
wall
,
like
youres
,
but
a
Table
standyng
in
the
middest
as
ours
is
.
Laste
of
all
,
what
they
vnderstode
by
the
name
of
sacrifice
,
I
will
discloase
by
one
Testimonie
of
Chrisostome
,
whiche
shal
be
in
steade
of
a
greate
number
.
For
this
he
writeth
vpon
the.
x.
chapiter
to
the
Hebrues
.
Hom.
17.
Speaking
of
the
sacrifice
,
whiche
the
Churche
doth
offer
.
Hoc
autem
quod
facimus
in
comemorationem
quidem
fit
eius
quod
factum
est
.
Hoc
enim
facite
inquit
in
meam
comemorationem
.
Non
aliud
sacrificium
sicut
Pontifex
,
sed
ipsum
semper
facimus
,
magis
autem
recordationem
sacrificijeperamur
.
This
Sacrifice
(
saieth
he
)
that
we
doe
,
is
done
in
remembrance
of
that
whiche
was
doone
.
For
he
saied
,
doe
this
in
remembraunce
of
me
,
we
dooe
not
offer
an
other
Sacrifice
,
as
the
high
Prieste
,
but
wee
offer
the
selfe
same
alwaies
,
or
rather
we
exercise
the
remembrance
of
that
sacrifice
.
By
this
testimony
of
Chrisostome
,
it
is
euident
,
that
the
olde
writers
,
when
thei
spake
of
Sacrifice
,
did
not
meane
the
Popishe
sacrifice
of
the
Masse
,
but
onely
the
remembrance
of
the
sacrifice
of
Christe
,
which
is
the
ministration
of
the
Communion
.
The
Testimonie
of
Beda
,
concernyng
Augustine
the
Monke
,
that
came
into
Englande
,
which
you
alleged
,
is
neither
aunciente
,
beyng
aboue
sixe
hundred
yeres
after
Christe
,
neither
yet
of
auctoritie
to
bee
followed
,
the
same
Augustine
beyng
a
superstitious
proude
,
cruell
,
and
vnlearned
Monke
.
For
his
superstition
,
Bede
testifieth
,
his
pride
and
crueltie
is
set
forthe
in
our
Englishe
histories
,
his
ignoraunce
,
in
doubtes
and
questions
,
whiche
he
propoundeth
to
Gregorie
B.
of
Rome
.
The
Papiste
.
Sixt
in
the
Primitiue
churche
both
men
and
women
,
made
solemne
vowes
to
the
abdication
of
all
proprietie
in
worldlie
goodes
and
possessions
,
and
also
of
perpetuall
chastitie
,
as
it
maie
appeare
.
Actes
.
5.
Math.
19
and.
1.
Corinth.
7.
1.
Tim.
5.
Example
wherof
,
was
in
the
time
of
the
Apostles
in
Iphigenia
a
professed
virgine
,
whom
Hirtacus
Kyng
of
Ethiopia
woulde
nedes
haue
taken
to
his
wife
,
but
the
Apostle
S.
Mathew
vouched
to
him
,
that
he
coulde
not
so
doe
for
that
she
had
vowed
her
virginitie
to
God
.
Wherupon
Hirtacus
put
the
Apostle
sainct
Mathewe
to
death
,
as
witnesseth
Abdias
and
others
.
The
Canons
of
the
Apostles
doth
prohibite
the
mariage
of
priestes
.
The
counsel
holden
at
Chalcedon
and
all
the
auncien
fathers
,
Dionysius
,
Areopagita
.
S.
Basile
.
S.
Ambrose
.
S.
Augustine
.
S.
Chrisostome
,
Epiphanius
,
and
diuers
others
.
This
notwithstandyng
our
reformatours
dooe
defende
suche
mariages
to
bee
lawfull
and
good
,
hauing
no
regarde
of
anie
vowe
or
profession
made
to
the
contrarie
.
The
aunswere
.
In
the
Actes
are
mentioned
those
,
that
were
contente
to
giue
their
gooddes
in
common
,
but
no
vowe
spoken
of
,
that
thei
might
neuer
haue
any
proprietie
of
gooddes
.
Our
sauiour
Christe
also
speaketh
of
some
,
that
had
made
theim self
chaste
,
for
the
kyngdome
of
heauen
,
hauyng
the
gift
of
continencie
,
but
noe
vowe
,
that
thei
were
bounde
vnto
.
Saincte
Paule
to
the
i.
Corinthians
.
vij
.
chapiter
,
commendeth
Virginitie
,
in
suche
as
haue
the
gifte
,
but
he
bindeth
none
with
any
vowes
,
for
if
a
Virgine
marrie
,
he
saieth
she
dooeth
not
synne
.
But
in
the
firste
of
Timothe
.
v.
he
entreateth
of
widowes
,
whiche
as
thei
were
nourished
by
the
Churche
,
so
thei
did
minister
vnto
the
Churche
,
and
these
made
no
vowe
to
God
,
but
a
promise
to
the
churche
,
that
thei
would
continue
vnmarried
,
that
thei
might
attende
to
their
charge
,
beeyng
free
from
housebandes
,
whiche
saincte
Paule
would
not
haue
to
bee
chosen
vnder
sixtie
yeres
of
age
,
when
carnall
luste
is
paste
.
What
is
this
to
yonge
girles
,
that
are
professed
Nonnes
,
at
fiftene
,
or
sixtene
yeres
of
age
,
before
thei
knowe
,
whether
thei
are
able
to
liue
chaste
,
without
any
housebande
,
or
no
?
As
for
your
fable
of
Iphigenia
,
and
Hirtacus
out
of
your
newe
founde
olde
doctour
Abdias
,
we
giue
small
credite
vnto
it
:
the
verie
names
dooe
sufficiently
bewraie
,
the
forgerie
,
whiche
sounde
nothyng
like
to
the
Aethiopian
language
.
The
Canons
commonly
called
of
the
Apostles
,
doe
excommunicate
,
a
bishop
,
or
a
clearke
,
that
doth
putte
awaie
his
wife
vnder
colour
of
Religion
,
as
I
haue
shewed
before
.
The
counsaile
of
Chalcedon
Canon
,
xiij
.
forbiddeth
Clerkes
to
marrie
wiues
of
a
contrary
Religion
,
as
Iewes
,
or
Paganes
.
But
not
simplie
forbiddeth
them
,
muche
lesse
would
allowe
theim
,
to
putte
awaie
their
lawefull
wiues
.
But
when
you
proceade
further
,
and
saie
,
that
all
the
aunciente
fathers
,
dooe
prohibite
Priestes
marriage
,
you
are
to
generall
:
For
I
can
bryng
you
some
proues
to
the
contrary
.
In
deede
the
moste
of
the
later
sorte
of
aunciente
writers
,
are
verie
muche
addicte
to
the
praise
of
sole
life
,
yet
was
not
marriage
cleane
taken
awaie
from
priestes
,
for
more
then
a
thousande
yeres
after
Christe
.
You
rehearse
certaine
aunciente
writers
,
and
emong
them
Dionysius
Areopagita
,
of
whom
I
must
admonishe
the
vnlearned
reader
,
that
he
is
not
that
Dionysius
whom
saincte
Paule
at
Athenes
conuerted
,
but
one
of
muche
later
tyme
.
For
the
reste
of
the
Doctours
,
if
you
had
alledged
their
saiynges
,
as
you
dooe
their
names
,
I
should
haue
saied
some
thyng
vnto
theim
.
But
that
all
aunciente
fathers
as
you
saie
,
doe
not
forbidde
marriage
of
Priestes
,
and
suche
as
haue
vowed
virginitie
,
you
maie
knowe
by
these
examples
.
First
,
Tertullian
was
a
married
man
,
and
writeth
a
booke
to
his
wife
.
Epiphanius
rehearseth
many
heretikes
,
whiche
forbadde
marriage
.
Also
of
suche
as
had
vowed
virginitie
,
and
could
not
keepe
their
vowe
,
he
writeth
Contra
Apostolicos
libr.
2.
Tom.
1.
haeres
.
61.
Melius
est
itaque
vnum
peccatum
habere
,
&
non
plura
.
Melius
est
lapsum
à
cursu
,
palam
sibi
vxorem
sumere
secundum
legem
&
á
virginitate
multo
tempore
poenitentiam
agere
,
&
sic
rurssus
ad
ecclesiam
induci
,
velut
qus
mala
operatus
sit
,
velut
lapsum
&
fractum
,
&
obligatione
opus
habentem
,
&
non
quotidie
ocultis
iaculis
sauciari
ab
improbitate
quae
à
diabolo
ei
infertur
.
Sic
nouit
ecclesia
praedicare
,
haec
sunt
sanationis
medicamenta
.
It
is
better
therfore
,
to
haue
one
sinne
and
not
manie
.
It
is
better
for
hym
,
that
is
fallen
from
his
course
,
openly
to
take
hym
a
wife
,
accordyng
to
the
lawe
,
and
to
repente
along
tyme
,
for
his
virginitie
,
and
so
againe
to
be
brought
into
the
church
,
as
one
that
hath
doone
euill
,
as
one
that
is
fallen
and
brused
,
and
hath
neede
to
bee
bounde
vp
,
and
not
to
be
daily
wounded
with
priuie
Dartes
,
through
the
improbitie
which
is
wrought
to
hym
by
the
Deuill
.
So
the
Churche
knoweth
to
preache
,
these
are
the
medicines
of
healyng
.
You
see
here
that
Epiphanius
,
woulde
haue
suche
as
could
not
keepe
their
vowe
of
virginitie
,
rather
to
marrie
,
then
to
burne
,
according
to
the
doctrine
of
sainct
Paule
.
Chrysostome
,
whose
name
also
you
reherse
in
his
second
Homelie
vpon
the
first
Chapiter
of
the
Epistle
to
Titus
,
hath
these
woordes
.
Obstruere
prorsus
intendit
haereticorum
ora
,
qui
nuptias
damnant
,
ostendens
eam
rem
culpa
carere
,
imo
ita
esse
pretiosam
,
vt
cum
ipsa
etiam
possit
quispiam
ad
sanctum
▪
Episcopatus
solium
euehi
.
That
is
to
saie
.
He
purposeth
vtterly
to
stop
the
mouthes
of
heretikes
,
which
condemne
mariage
shewyng
how
that
thing
is
without
faulte
,
yea
to
be
so
pretious
a
thing
,
that
with
it
any
man
maie
be
aduaunced
to
the
holy
sée
of
a
Bishopricke
.
Chrisostome
therfore
is
not
so
whole
on
your
side
,
as
you
make
hym
,
no
more
is
any
of
the
auncient
fathers
,
though
it
please
you
to
abuse
there
names
for
a
shewe
.
But
who
amonge
all
the
olde
writers
was
either
a
greater
admirer
of
virginitie
?
or
a
more
defacer
of
matrimonie
,
then
Ierome
was
?
and
yet
he
writeth
thus
of
virgines
,
that
haue
vowed
continence
,
ad
Demetriadem
:
Sanctum
virginum
propositum
,
&
caelestis
angelorumque
familiae
gloriam
,
quarundam
non
bene
se
aegentium
nomen
infamat
.
Quibus
apertè
dicendum
est
,
vt
aut
nubant
si
se
non
possunt
continere
,
aut
contineant
si
nolunt
nubere
.
That
is
,
the
ill
name
of
some
,
that
behaue
not
theim
selues
well
,
dooth
slaunder
the
holy
purpose
of
virgines
,
and
the
glorie
of
the
heauenly
family
of
aungelles
,
to
whom
it
is
openly
to
be
spoken
,
that
either
thei
doe
marie
,
if
thei
can
not
conteine
,
or
els
that
thei
must
conteine
,
if
thei
will
not
marrie
.
By
these
witnesses
it
is
apparant
,
that
all
auncient
fathers
,
be
not
of
your
iudgement
,
if
wee
shall
beleue
their
owne
writinges
,
rather
then
your
saiynges
.
And
concerning
them
,
that
haue
vowed
continence
,
if
they
haue
any
conscience
of
their
vowe
,
and
are
able
to
performe
it
,
none
of
vs
exhorteth
them
to
breake
it
.
But
suche
as
are
not
able
to
performe
honestly
,
that
whiche
thei
haue
vowed
rashely
,
we
teach
accordyng
to
the
doctrine
of
sainct
Paule
,
that
it
is
better
for
them
repentyng
of
their
rashe
vowes
to
marie
,
then
to
burne
in
concupiscens
,
then
to
committe
fornication
,
and
vncleanes
.
And
this
we
doe
not
without
the
consent
of
olde
writers
,
as
partly
I
haue
shewed
,
and
more
coulde
shewe
if
neede
required
.
The
Papiste
.
Seuenth
in
the
primitiue
churche
Images
of
Christe
,
his
Crosse
and
of
his
sainctes
,
were
vsed
,
as
in
Cęsarea
was
the
Image
of
Christ
sette
vppe
,
by
the
woman
whiche
Christe
cured
of
the
fluxe
of
blood
,
as
witnesseth
Eusebius
and
Basilius
magnus
,
and
the
generall
Counsell
holden
at
Nice
,
of
three
hundred
and
tenne
Bishoppes
,
doeth
constantly
affirme
and
vouche
,
that
the
Image
of
Christe
and
of
his
Sanctes
in
the
churche
,
were
of
the
tradition
of
the
Apostles
.
And
saincte
Gregorie
Nyssen
doeth
write
howe
he
did
beholde
the
Image
of
Christes
passion
,
and
that
oftentymes
not
without
teares
and
weapyng
.
Chrisostome
saieth
,
that
he
that
dooeth
any
iniurie
or
valiny
to
the
Image
of
Caesar
,
he
doth
committe
the
same
against
Caesar
hymselfe
.
S.
Beade
writeth
,
how
sainct
Aug.
entered
into
this
Realme
with
a
Crosse
of
Siluer
,
and
an
Image
of
Christe
painted
in
a
table
in
procession
wise
,
singyng
the
Letanie
,
to
whiche
notwithstandyng
,
what
violence
,
and
dishonour
hath
been
doen
by
our
reformatours
herein
this
Realme
,
to
the
Image
of
our
sauiour
Christ
and
of
his
sainctes
it
is
not
vnknowen
.
The
Aunswere
.
It
is
a
proper
Primitiue
Churche
,
whiche
you
alledge
of
the
seconde
Counsaile
of
Nice
,
whiche
was
seuen
hundred
eightie
and
one
yeres
after
Christe
,
holden
by
a
multitude
of
Idolatrous
,
flatteryng
,
and
vnlearned
Prelates
,
whiche
to
feede
the
humor
of
that
wicked
Empresse
Irene
,
were
gathered
together
,
not
in
the
name
of
Christ
,
but
against
Christ
,
whose
expresse
commaundemente
,
thei
did
impugne
.
And
with
suche
leude
,
and
vnsensible
reasons
,
and
wrestynges
of
the
scriptures
,
that
if
a
manne
of
purpose
,
to
mocke
the
Idolaters
,
woud
inuente
argumentes
to
laugh
at
,
hee
coulde
not
diuise
more
ridiculous
matters
.
God
made
manne
after
his
owne
Image
,
ergo
wee
muste
make
Images
,
God
is
meruailous
in
his
sainctes
,
ergo
we
must
make
Images
.
(
Theodofius
of
Amorie
reasoneth
,
whatsoeuer
is
written
,
is
written
for
our
learnyng
,
ergo
wee
must
haue
Images
to
teache
vs
.
)
No
manne
lighteth
a
candell
,
and
putteth
it
vnder
a
Bushell
,
ergo
Images
must
bee
sette
on
the
Alters
,
with
a
hundreth
suche
substanciall
proofes
.
And
to
make
the
matter
mooste
manifeste
,
Theodorus
bishop
of
Myre
,
proueth
that
Images
must
be
worshiped
by
his
Archedeacons
dreames
,
and
so
dooeth
other
by
dreames
,
and
miracles
,
and
at
laste
,
Tharasius
Archebishoppe
of
Constantinople
,
with
the
whole
Synode
concludeth
,
that
Angelles
haue
bodies
,
and
mennes
soules
also
be
bodily
,
and
therefore
thei
maie
bee
paincted
.
Againste
this
Idolatrous
,
vnlearned
,
and
blasphemous
Counsaile
,
Carolus
Magnus
wrote
a
booke
,
whiche
is
extante
,
in
whiche
he
confuteth
the
grosse
heresie
,
of
adoration
of
Images
.
As
for
the
primatiue
churche
of
Christ
,
regardyng
the
seconde
commaundement
of
God
,
did
make
no
kinde
of
Images
,
to
bee
had
in
any
vse
of
religion
,
but
vtterly
forbad
them
.
As
for
the
Image
of
Christ
,
whereof
Eusebius
speaketh
,
if
it
were
true
,
was
onely
a
monumente
of
the
historie
,
sette
vp
in
the
streate
,
in
remembraunce
of
the
miracle
,
not
in
the
churche
to
bee
had
in
veneration
,
or
worshipped
.
Neither
was
there
any
Image
receiued
into
the
Churche
,
for
three
hundreth
yeres
after
Christe
.
The
Epistle
of
Epiphanius
,
translated
by
saincte
Hierome
,
is
a
notable
testimonie
.
Cum
venissem
ad
villam
quae
dicitur
Anablatha
,
vidissemque
ibi
praeteriens
lucernam
.
&c.
When
I
came
to
a
village
,
whiche
is
called
Anablatha
,
and
sawe
there
as
I
passed
by
,
a
candell
burnyng
,
and
inquiryng
what
place
it
was
,
and
vnderstandyng
that
it
was
a
Churche
,
I
entered
in
,
to
praie
,
and
founde
there
a
vaile
,
or
linnen
clothe
,
hangyng
at
the
doore
of
the
saied
churche
,
stained
,
and
painted
,
and
hauyng
an
Image
as
it
were
of
Christ
,
or
of
some
saincte
.
For
I
dooe
not
well
remember
,
whose
Image
it
was
.
Therefore
when
I
sawe
,
this
thing
,
that
the
Image
of
a
man
was
hanged
vp
,
in
the
Churche
,
contrary
to
the
aucthoritie
of
the
Scriptures
,
I
did
rende
it
in
péeces
,
and
gaue
counsaile
to
the
kepers
of
that
place
,
rather
to
wrappe
it
about
some
poore
bodie
that
was
deade
,
to
burie
hym
with
all
.
Contrariwise
,
thei
murmured
,
and
saied
.
If
he
would
néedes
rende
it
,
it
were
reason
,
he
should
giue
vs
an
other
vaile
for
it
,
and
so
chaunge
it
.
Whiche
thing
when
I
heard
,
I
promised
,
that
I
would
giue
theim
one
,
aad
sende
it
shortlie
.
There
passed
not
long
tyme
,
but
that
I
sought
to
sende
theim
a
verie
good
vaile
for
it
.
For
I
thought
that
one
shoulde
haue
been
sente
me
out
of
Cypres
.
And
nowe
I
haue
sente
suche
a
one
,
as
I
could
gette
.
And
I
praie
you
to
commaunde
the
Elders
of
that
place
,
to
receiue
that
Vaile
of
this
bearer
,
whiche
is
sente
by
vs
.
And
to
giue
theim
charge
,
that
hereafter
in
the
Churche
of
Christe
,
suche
vailes
bee
not
hanged
vp
,
whiche
are
contrary
to
our
Religion
.
This
writeth
Epiphanius
to
Ihon
bishoppe
of
Hierusalem
,
by
whiche
it
is
euidente
,
what
was
thought
of
Images
,
at
that
tyme
,
when
a
painted
vaile
,
might
not
bée
hanged
before
a
Churche
doore
,
to
keepe
out
the
winde
,
or
for
some
suche
purpose
,
and
not
in
any
respect
of
religion
,
or
worshipping
.
The
same
Epiphanius
,
emong
the
heresies
of
Carpocrates
rehearseth
,
that
he
made
priuilie
the
Image
of
Iesu
,
&
Paule
Homer
,
and
Pithagoras
,
and
worshipped
them
.
Also
he
inueigheth
sharply
against
the
Antidicomarians
,
and
Collyridians
,
for
vsyng
,
and
worshippyng
the
Image
of
Marie
the
Virgine
.
As
for
your
testimonies
,
out
of
Gregorie
Nyssene
,
and
Chrysostome
,
serue
nothyng
to
the
purpose
,
for
Gregorie
speaketh
not
of
the
historie
of
Christes
passion
,
as
you
vntruely
report
,
but
of
the
oblation
of
Isaac
,
by
his
father
Abraham
.
Conc.
Nicen.
2.
actione
.
iiij
.
But
this
picture
was
in
some
priuate
place
,
not
in
the
Churche
,
and
place
of
worshippyng
.
And
Chrysostome
in
his
saiyng
,
concludeth
not
,
that
therefore
we
must
haue
Images
of
GOD
,
and
of
Christe
in
the
Churche
,
but
he
that
doeth
iniurie
to
any
manne
,
that
is
made
after
the
Image
of
god
,
or
disobeieth
a
Magistrate
,
which
representeth
the
persone
of
God
.
&c.
He
doth
iniurie
to
God
.
For
he
that
maketh
any
Image
of
God
,
doeth
God
greate
iniurie
,
transformyng
the
glorie
of
the
inuisible
GOD
,
into
the
shape
of
any
corruptible
creature
.
Rom.
j.
But
what
Chrysostome
and
diuers
other
godlie
fathers
,
thought
of
the
vse
of
Images
,
in
the
churche
,
is
exdressed
in
the
counsaile
of
Ephesus
,
which
condemned
Images
before
the
Counsaile
of
Nice
,
whiche
restored
theim
.
And
the
Counsaile
Elibertinum
,
fower
hundreth
yeres
before
that
,
vnder
Constantine
the
greate
,
made
this
decree
.
Capt.
xxxvi
.
Placuit
picturas
in
ecclesia
esse
non
debere
,
ne
quod
colitur
aut
adoratur
,
in
parietibus
depingatur
.
That
is
.
It
is
thought
good
,
that
pictures
ought
not
to
bée
in
the
Churche
,
leaste
that
thyng
,
whiche
is
worshipped
,
and
honoured
,
should
bee
painted
on
the
walles
.
To
conclude
,
that
whiche
you
alledge
out
of
Beda
,
concernyng
Dan
Augustine
the
Monke
,
I
will
aunswere
by
the
aucthoritie
of
sainct
Augustine
the
Bishoppe
:
who
in
his
boke
De
consensu
Euangelistarum
libr.
i.
Capit.
10.
Speakyng
of
certaine
Heathen
aduersaries
,
whiche
noumbred
Paule
emong
the
twelue
Apostles
,
that
were
with
Christe
,
while
he
liued
,
writeth
in
these
woordes
.
Credo
quod
pluribus
locis
simul
eos
cum
illo
pictos
viderunt
,
quià
merita
Petri
,
&
Pauli
etiam
propter
eundem
passionis
diem
celebrius
,
&
solemniter
Roma
commendat
.
Sic
omnino
errare
meruerunt
,
qui
Christum
,
&
Apostolos
eius
,
non
in
sanctis
codicibus
,
sed
in
pictis
parietibus
quaesierunt
.
I
beleue
that
in
many
places
thei
sawe
theim
painted
together
with
hym
,
because
the
Citie
of
Rome
,
commendeth
the
worthinesse
of
Peter
,
and
Paule
,
more
notably
,
and
solemnely
,
because
of
the
same
daie
of
their
sufferyng
.
So
altogether
thei
were
worthie
to
bée
deceiued
,
whiche
sought
Christ
and
his
Apostles
,
not
in
the
holie
scriptures
,
but
in
painted
walles
.
And
so
all
thei
that
followed
your
Augustines
superstitions
,
were
iustely
blinded
,
and
deceiued
,
because
thei
sought
not
Christ
in
the
scriptures
,
but
in
painted
Tables
,
whiche
is
the
punishemente
due
for
Idolatrie
,
as
sainct
Paule
testifieth
.
Roma
.
j.
The
Papiste
.
Eight
in
the
primatiue
church
the
maner
of
fastyng
was
merueilous
streight
,
in
so
much
that
Faustus
Manicheus
.
1300.
yeres
agoe
,
did
taxe
the
christiane
men
,
that
they
should
in
tyme
of
Lente
,
absteine
from
all
meate
,
that
is
spoken
of
by
the
Apostle
.
S.
Paule
in
the
first
to
Timothy
the
fowerth
Chapiter
.
And
did
blaspheme
the
doyng
and
teachyng
of
Christes
churche
to
be
doctrinam
daemoniorum
.
But
Ierome
vpon
the
same
place
doth
make
answere
,
like
as
sainct
Augustine
in
manie
places
,
that
the
church
in
their
fasting
to
absteine
from
meate
,
not
therby
to
condemne
any
kynde
of
meate
,
as
Manichaeus
did
,
but
for
penance
,
and
to
subdue
the
carnall
concupiscens
,
and
suche
other
like
good
purposes
▪
And
farther
for
the
streight
fasting
in
the
primitiue
Churche
.
S.
Iheronime
writeth
ad
Nepotianum
,
Epiphanius
in
Anchorato
,
whiche
is
nowe
thought
of
these
reformatours
to
be
superfluous
and
folishe
,
and
therfore
they
mind
not
to
reduce
and
bring
vs
to
the
order
of
the
primitiue
churche
.
The
aunswere
.
Concernyng
Fastyng
,
I
haue
spoken
sufficiently
,
in
aunswere
of
your
tenth
argumente
,
out
of
the
scriptures
,
where
you
make
mention
of
fastyng
also
.
Euseb.
lib.
v.
Capit.
xviij
.
Testifieth
that
Montanus
the
heretike
,
was
the
firste
that
prescribed
lawes
of
fastyng
,
whom
you
followe
altogether
.
And
especially
the
heretikes
call
Archontici
,
of
whom
Epiphanius
writeth
lib.
i.
Tom.
iij.
Here.
40.
whiche
pretended
fastyng
,
but
obserued
none
in
deede
,
and
the
Manichees
of
whom
S.
Augustine
testifieth
,
that
vnder
colour
of
abstinence
,
thei
refrained
from
eatyng
of
any
liuyng
thyng
,
and
from
drinkyng
wine
,
yet
did
thei
glutte
,
and
pamper
theim
selues
with
delicate
frutes
,
and
spices
,
with
drinke
made
of
the
iuice
of
Dates
,
&c.
such
was
your
Popishe
faste
:
on
Fridaies
at
Dinner
,
to
eate
no
fleshe
,
but
as
muche
fishe
,
as
the
beallie
would
holde
,
with
good
store
of
wine
,
at
night
to
eate
no
liuyng
creatures
,
but
Figges
,
Reasons
,
Almondes
,
Wardens
,
and
Quinces
baked
,
Suckette
,
and
Marmelade
,
and
other
fruites
conserued
with
good
wine
,
or
Hipocras
to
helpe
digestion
.
This
was
a
straight
kind
of
faste
,
yet
this
was
Catholicke
enough
,
so
long
as
greate
Prelates
vsed
it
.
The
Papispte
.
Ninth
in
the
primitiue
churche
,
they
vsed
praier
for
the
soules
departed
,
whiche
was
the
tradition
of
the
Apostles
,
as
witnesseth
Dyonysius
Areopagita
de
caelesti
Hierarchia
.
Cap.
7.
Epiphanius
Chrisostom
in
.
1.
ad
Cor.
Hom.
41.
&
in
Math.
33.
&
Hom.
69.
ad
populum
Antiochenum
,
whiche
thinge
is
proued
also
by
the
Scriptures
,
affirmed
of
all
auncient
writers
,
and
hath
alwaies
been
continued
in
Christes
Churche
,
and
now
denied
and
taken
awaie
by
oure
reformatours
,
and
therefore
they
minde
no
to
reduce
vs
to
the
primitiue
churche
.
The
aunswere
.
I
must
needes
confesse
,
that
praier
for
the
deade
,
is
one
of
the
oldeste
heresies
,
that
the
Papistes
doe
maintaine
,
and
yet
hath
it
no
aucthoritie
of
Gods
worde
,
nor
of
the
primitiue
Churche
,
for
twoo
hundreth
yeres
after
Christe
.
Thei
vsed
in
deede
,
to
make
mention
of
theim
,
at
the
celebration
of
the
Communion
,
and
to
giue
God
thankes
for
them
,
whiche
some
tyme
is
called
a
Sacrifice
offered
for
them
,
as
of
Cypriane
.
Lib.
iiii
.
Epist.
v.
Speaking
of
Martyres
,
of
whom
none
doubteth
,
but
thei
were
in
heauen
,
and
neded
no
praiers
to
bee
made
for
them
.
Sacrificia
pro
eis
semper
vt
meministis
offerimus
,
quoties
martyrum
passiones
&
dies
anniuersaria
commemoratione
celebramus
.
That
is
:
Wee
offer
Sacrifice
for
theim
alwaies
,
as
you
remember
,
so
often
as
wee
celebrate
the
passion
,
or
dayes
of
the
Martyres
,
by
yerely
commemoration
.
But
this
vnproper
kinde
of
speakyng
,
and
bolde
attemptes
,
without
scripture
to
name
the
deade
in
the
Communion
,
did
bréede
in
the
posteritie
,
many
errours
,
as
praier
for
the
deade
,
the
Sacrifice
of
the
Masse
for
the
deade
,
Purgatorie
,
and
suche
other
.
But
in
this
nineth
argumente
,
you
bewraie
your
fraudulent
dealing
in
the
other
,
for
here
you
note
the
places
of
the
doctours
,
whiche
you
knowe
no
manne
will
denie
,
and
in
other
places
,
where
you
affirme
,
that
none
of
vs
will
graunte
,
you
alledge
their
names
onely
,
without
quotyng
the
places
.
The
Papiste
.
Tenth
in
the
Primitiue
churche
christen
men
were
taught
,
to
arme
them selues
with
the
signe
of
the
Crosse
,
whiche
consignation
of
the
Crosse
was
vsed
in
the
administration
of
the
Sacramentes
,
and
that
of
necessitie
,
as
sainct
Augustine
saieth
:
wordes
also
of
inuocation
before
the
consecration
of
the
Sacrament
of
the
Aulter
,
were
vsed
in
the
primitiue
churche
,
like
as
the
sanctifiyng
of
the
Fonte
,
the
blessyng
also
of
the
Chrisme
and
Oyle
,
to
annoincte
the
partie
baptized
,
all
which
thinges
were
of
the
traditions
of
the
Apostles
,
as
witnesseth
Basili
.
sainct
Cyprian
,
sainct
Augustine
,
Damas
,
and
many
other
▪
whiche
thinges
beeyng
now
vtterly
abolished
by
the
newe
reformatours
,
they
purpose
not
to
bring
vs
to
the
order
of
the
Primitiue
churche
.
Seeyng
therefore
it
can
not
bee
denied
by
so
many
testimonies
gathered
out
of
the
diuine
Scriptures
,
and
holy
fathers
,
that
they
agree
not
with
the
primitiue
churche
of
christe
,
but
doe
dissent
and
are
cleane
gone
from
it
,
in
so
many
diuerse
poinctes
as
I
haue
expressed
.
Therefore
this
their
reformation
to
reduce
vs
to
the
primitiue
churche
,
is
onely
pretended
of
their
partes
and
shall
neuer
be
proued
.
The
aunswere
.
You
leape
to
,
and
fro
,
backwarde
,
and
forwarde
,
more
like
to
one
that
daunseth
,
then
that
disputeth
,
Haue
wée
not
hearde
enough
before
,
of
crossyng
,
and
blessyng
,
of
Oile
,
and
Chrisme
?
But
thei
must
now
be
repeated
againe
,
whiche
if
thei
were
graunted
to
you
,
and
vsed
of
vs
,
as
thei
were
in
tyme
of
those
doctours
,
whose
names
you
recite
,
what
had
you
gained
ther
by
?
It
is
your
blasphemous
doctrine
,
that
me
doe
moste
abhorre
,
and
your
Ceremonies
,
we
hate
the
more
,
for
your
doctrines
sake
.
You
should
therefore
stande
to
the
defence
of
your
doctrine
,
and
not
fight
so
egerly
for
your
Ceremonies
,
if
you
would
vse
good
pollicie
.
Nowe
for
these
obseruations
,
I
haue
aunswered
before
sufficiently
,
by
whiche
,
as
by
the
reste
of
myne
answeres
,
I
truste
it
shall
appeere
,
to
euery
manne
of
indifferente
iudgemente
,
that
notwithstandyng
,
all
your
twentie
argumentes
of
bothe
sortes
,
our
Churche
hath
suche
conformitie
,
and
agremente
with
the
primitiue
Churche
of
Christe
,
that
she
maie
bee
truely
compted
a
member
of
the
same
,
and
partaker
in
the
communion
of
all
the
sainctes
of
God.
The
Papiste
.
Of
what
force
,
streingth
,
and
estimation
those
thinges
are
of
,
whiche
haue
been
vsed
in
christes
catholike
churche
,
it
shal
appeare
by
these
testimonies
of
sainct
Augustine
followyng
.
The
aunswere
.
Before
you
had
spoken
of
the
force
of
those
matters
,
you
should
haue
doen
well
to
haue
considered
the
force
of
your
argumentes
,
whiche
,
howe
stronge
so
euer
those
thinges
bee
,
are
to
weake
to
proue
that
,
whiche
you
propounde
,
namely
.
that
our
Churche
hath
none
agreaunce
at
all
,
with
the
Primitiue
Churche
of
Christe
.
But
seyng
you
will
needes
sette
for
the
dignitie
of
these
matters
,
wee
will
seuerally
consider
,
all
these
fower
argumentes
.
The
Papiste
.
Firste
sainct
Augustine
writyng
againste
the
Donatistes
,
saieth
,
looke
what
thinges
the
vniuersall
church
of
christe
obserue
,
and
hath
at
all
tymes
obserued
,
if
the
same
bee
not
ordeined
by
any
generall
counsell
,
them
it
ought
most
firmely
to
be
beleued
,
that
it
came
to
vs
onely
by
the
auctoritie
,
and
tradition
of
the
Apostles
.
The
aunswere
.
Although
I
knowe
what
to
thinke
of
vnwritten
Traditions
,
yet
if
you
bee
able
to
proue
,
that
al
these
thinges
wherof
you
speake
,
the
vniuersall
Churche
of
Christ
,
doeth
,
and
hath
alwaies
obserued
,
I
will
yelde
to
you
,
that
thei
are
the
Tradition
of
the
Apostles
,
accordyng
to
your
testimonie
,
whiche
if
you
canne
not
doe
,
(
as
I
am
well
assured
,
you
will
neuer
bee
able
to
dooe
it
)
by
your
owne
reason
,
and
aucthoritie
,
we
neede
not
holde
theim
for
Traditions
of
the
Apostles
,
nor
yet
decrees
of
generall
Counsailes
.
The
Papiste
.
Second
sainct
Augustine
in
hys
Epistle
ad
Casulanum
,
saieth
,
how
in
all
these
thinges
,
whereof
the
Scriptures
hath
made
no
certeine
determination
,
the
maner
of
the
people
of
god
▪
or
decrees
of
our
elders
,
must
be
taken
and
holden
as
a
lawe
to
gouerne
our selues
,
and
in
the
same
Epistle
he
maketh
mention
how
the
Sondaie
,
because
it
is
not
fasted
,
whiche
fastyng
is
a
Sacrifice
acceptable
to
God
▪
Therefore
saieth
he
,
the
Sondaie
maie
not
bee
celebrated
and
kepte
without
an
other
Sacrifice
whiche
is
acceptable
to
God.
The
aunswere
.
The
Scripture
hath
determined
of
all
necessarie
articles
of
faithe
,
and
againste
all
superstitious
opinions
,
and
Ceremonies
.
And
these
thynges
you
speake
of
,
we
proued
to
bee
suche
,
therefore
in
theim
by
Saincte
Augustines
rule
,
neither
the
custome
of
people
,
nor
the
decrees
of
elders
muste
take
place
,
but
the
aucthoritie
of
Goddes
woorde
.
But
of
suche
thynges
as
bee
variable
Ceremonies
,
for
edification
,
order
,
and
comelinesse
sake
,
diuers
particuler
Churches
,
maie
make
particuler
decrees
,
whiche
are
nothyng
preiuditiall
to
the
vniuersall
Churche
of
Christ
,
whiche
is
the
principall
argumente
that
saincte
Augustine
handeleth
,
in
that
86.
Epistle
to
Casulanus
,
where
he
defendeth
the
custome
of
the
moste
parte
of
the
Churche
,
againste
the
custome
of
the
Churche
of
Rome
.
As
I
haue
touched
before
,
whiche
thyng
,
of
you
will
in
no
wise
bee
allowed
.
And
as
concernyng
the
Sacrifice
he
speaketh
of
,
to
bee
celebrated
on
Sondaie
,
he
meaneth
not
the
propiciatorie
Sacrifice
of
the
Masse
,
as
perhaps
you
would
seme
to
inferre
.
But
the
celebration
of
the
communion
,
for
thus
he
writeth
in
the
same
Epistle
against
Vrbicus
.
Dicit
cessisse
pani
pecus
,
tanquam
nesciens
&
tunc
in
domini
mensa
,
panes
propositionis
poni
solere
,
&
nunc
se
de
agni
immaculati
corpore
partem
sumere
,
dicit
cessisse
poculo
sanguinem
,
non
cogitans
etiam
nunc
se
accipere
in
poculo
sanguinem
.
He
saith
that
the
Shepe
hath
giuen
place
to
the
breade
,
as
though
he
were
ignoraunt
,
that
then
also
the
Shewbread
,
was
vsed
to
bée
sette
on
the
Lordes
boarde
,
and
that
now
also
he
taketh
parte
of
the
bodie
of
the
immaculate
Lambe
:
he
saieth
that
bloodde
hath
giuen
place
to
the
Cuppe
,
not
consideryng
that
now
also
,
he
receiueth
bloode
in
the
Cuppe
.
These
woordes
declare
,
bothe
that
the
Sacrifice
was
nothyng
but
the
Communion
,
and
also
that
the
wine
is
none
otherwise
called
bloodde
,
then
the
bread
is
called
a
lambe
,
and
that
the
bread
in
nature
,
and
substaunce
is
suche
,
as
was
the
Shewbreade
,
in
whiche
was
no
transubstantiation
,
and
thirdely
,
the
necessitie
of
the
Communion
in
both
kindes
,
if
this
analogie
of
Augustine
must
stande
,
wherfore
sainct
Augustine
in
this
Epistle
,
maketh
little
for
your
purpose
.
The
Papiste
.
Thirde
saincte
Augustine
in
his
thirde
Epistle
ad
Ianuarium
saieth
,
that
the
thinges
whiche
we
doe
obserue
throughout
the
whole
worlde
,
beyng
not
written
,
but
deliuered
vnto
vs
,
either
from
the
Apostles
or
generall
counselles
(
the
aucthoritie
wherof
is
notable
)
and
as
of
theim
receiued
,
ought
to
be
obserued
,
as
the
yerely
remembrance
and
feastes
of
the
passion
of
Christe
,
of
his
ascention
into
heauen
,
and
of
the
commyng
of
the
holy
ghost
,
whiche
are
celebrate
in
the
Churche
of
Christe
,
or
any
other
like
thing
whiche
is
vniuersally
obserued
from
whatsoeuer
it
first
came
fro
,
and
therefore
saieth
sainct
Augustine
in
the
same
Epistle
,
to
reason
or
dispute
why
the
same
thinge
ought
to
be
obserued
,
whiche
of
long
tyme
hath
been
obserued
throughout
the
whole
world
,
by
the
auctoritie
of
christes
church
,
insolentissima
insania
est
,
it
is
a
poincte
saieth
he
of
extreme
madnes
.
And
therfore
saieth
saincte
Aug.
the
chaunge
made
of
so
long
a
custome
,
yea
though
the
same
shoulde
be
verie
profitable
,
yet
by
the
newnes
thereof
it
doeth
vexe
and
trouble
the
Churche
of
Christe
,
it
is
made
vnprofitable
,
vnfruictful
and
finally
hurtfull
to
the
church
of
christ
,
and
for
an
example
therof
,
he
doth
there
alledge
how
the
disciples
of
christ
did
receiue
the
body
and
blood
of
christe
,
not
fastinge
but
after
supper
,
is
the
vniuersall
church
of
christe
therefore
to
be
reproued
,
or
the
custome
therof
to
be
chaunged
,
whereby
wee
do
in
the
same
,
receiue
the
body
and
blood
of
christe
fastyng
,
and
that
for
a
more
reuerence
therunto
,
in
preferryng
the
foode
of
the
soule
,
before
the
foode
of
the
bodie
?
doubtles
so
for
to
doe
it
,
shoulde
bee
after
the
minde
of
Augustine
,
both
hurtfull
vnto
the
churche
of
christ
,
and
a
greate
ponct
of
madnesse
.
The
aunswere
.
This
testimonie
in
effecte
,
is
the
same
with
the
former
.
Sainct
Augustin
would
haue
suche
Traditions
,
as
haue
alwaies
been
vsed
in
the
Churche
,
to
bee
supposed
,
that
either
thei
came
from
the
Apostles
,
or
from
the
generell
Counsailes
:
but
here
wee
haue
,
diligently
to
consider
,
that
wée
admitte
not
all
suche
thynges
,
as
are
called
Traditions
,
but
onely
suche
as
are
vniuersally
,
and
haue
been
alwaies
vsed
in
the
Churche
.
Secondely
,
that
thei
bee
not
contrary
to
the
doctrine
of
the
Apostles
,
conteined
in
the
holie
scriptures
,
for
then
it
is
moste
certaine
,
thei
are
no
Traditions
of
the
Apostles
,
for
thei
did
not
deliuer
one
thyng
in
writyng
,
and
a
contrary
thyng
in
Tradition
.
Thirdly
,
that
whatsoeuer
Tradition
of
the
Apostles
,
is
not
conteined
in
the
scriptures
,
although
wee
knewe
it
came
from
the
Apostles
,
it
is
lawfull
vpon
good
consideration
to
alter
it
.
For
seyng
that
all
necessarie
matters
,
are
conteigned
in
the
scriptures
,
whatsouer
thei
deliuered
,
whiche
is
not
conteined
in
the
scriptures
,
was
but
temporall
,
&
might
be
chaunged
,
aswell
as
the
decree
De
sanguine
et
suffocato
,
of
blood
,
&
strangled
.
And
that
we
ought
not
to
receiue
,
whatsoeuer
is
commended
to
vs
,
as
a
Tradition
of
the
Apostles
,
maie
appere
by
these
examples
.
Irenaeus
was
a
manne
that
liued
nere
to
the
age
of
the
Apostles
,
for
he
sawe
,
as
he
hymself
doeth
testifie
,
Polycarpus
the
disciple
of
sainct
Ihon.
And
he
declareth
that
it
was
a
Tradition
,
commonly
receiued
in
Asia
,
as
of
sainct
Ihon
the
Apostle
,
and
of
other
of
the
Apostles
,
that
our
sauiour
Christe
liued
fiftie
yeres
,
whiche
is
contrary
to
the
truthe
of
the
Gospell
.
Irenaeus
libri
.
2.
Cap.
xxxv
.
If
suche
a
fable
could
bee
credited
,
for
an
Apostolike
Tradition
,
so
sone
after
the
Apostles
departure
,
what
maie
bee
iudged
of
those
,
that
in
two
hundreth
,
three
hundreth
,
fiue
hundreth
,
sixe
hundreth
,
eight
hundreth
yeres
after
the
Apostles
,
were
not
heard
of
,
but
sodainlie
were
sette
out
in
the
worlde
,
as
Traditions
of
the
Apostles
.
Eusebius
also
reporteth
,
libri
.
v.
Cap.
xviii
.
that
it
was
alledged
as
a
Tradition
of
the
Apostles
,
that
Christ
commaunded
theim
,
not
to
departe
from
Hierusalem
,
twelue
yeres
after
his
ascension
,
whiche
is
manifestly
contrary
to
the
the
historie
of
the
Actes
of
the
Apostles
.
Tertuliane
after
he
was
fallen
into
the
errour
of
the
Montanistes
,
voucheth
the
Tradition
of
the
Apostles
,
against
the
Catholikes
,
whom
he
calleth
Psychicos
,
that
is
,
animales
,
naturall
men
,
and
not
spirituall
.
Ieronime
in
Euangel.
Math.
libr.
4.
Cap.
xxv
.
declareth
that
it
was
a
Tradition
emong
the
Iewes
,
that
Christ
should
come
at
midnight
,
whervpon
he
gathereth
,
that
the
Tradition
of
the
Apostles
was
deriued
,
that
on
Easter
eue
,
the
people
should
not
depart
out
of
the
churche
,
before
midnight
,
but
tary
there
for
the
commyng
of
Christ
.
A
likely
matter
,
that
the
Apostles
would
make
a
Tradition
,
of
the
erroure
of
the
Iewes
.
The
same
Ieronyme
vpon
the
firste
Chapiter
of
Agge
saieth
verie
well
of
the
Apostolicall
Traditions
:
Sed
&
alia
quae
absque
auctoritate
,
&
testimonijs
scripturarum
quasi
Apostolica
traditione
sponte
reperiunt
atque
confingunt
,
percutit
gladius
dei
.
But
other
thinges
also
(
speakyng
of
heretikes
)
whiche
thei
finde
out
,
and
feigne
of
them selues
,
without
the
aucthoritie
,
and
testimonies
of
the
scriptures
,
as
it
were
by
Tradition
of
the
Apostles
,
the
sworde
of
God
dooeth
strike
.
By
these
examples
,
and
testimonies
,
it
is
manifeste
,
that
wée
must
not
by
and
by
,
receiue
what
soeuer
is
saied
,
to
be
a
Tradition
of
the
Apostles
.
The
Papiste
.
Fowerth
saincte
Augustine
in
his
thirde
Epistle
ad
Ianuarium
,
in
speakyng
of
these
thinges
,
whiche
in
diuerse
partes
are
obserued
in
christes
Churche
diuersely
,
he
geueth
that
certeine
and
sure
rule
,
that
if
thei
be
not
against
the
professed
faieth
of
christes
churche
,
nor
against
the
good
liuyng
and
maners
of
men
,
but
haue
in
theim
some
maner
of
encouragement
of
a
better
life
,
wheresoeuer
saieth
he
we
dooe
knowe
anie
such
thing
diuersely
to
be
vsed
,
we
shal
not
only
not
disalow
theim
,
but
also
folow
them
,
with
praise
,
and
innouation
of
life
.
So
that
the
infirmitie
and
weakenes
of
some
men
be
not
let
therunto
.
when
otherwise
if
more
profette
maie
come
therby
vnto
the
good
,
then
hurte
vnto
the
weake
offended
therby
,
sine
dubitatione
facienda
sunt
,
without
doubte
(
saieth
he
)
al
suche
although
thei
be
diuerse
,
and
in
diuerse
places
diuersely
obserued
,
yet
they
ought
to
be
continued
and
kepte
.
The
aunswere
.
Wée
agree
with
sainct
Augustine
,
that
suche
Ceremonies
as
are
instituted
for
order
,
and
comelinesse
sake
,
beyng
diuers
in
diuerse
churches
,
if
thei
be
not
contrary
to
the
Scriptures
,
are
to
bée
obserued
of
suche
,
as
remaine
in
those
Churches
.
And
what
this
should
make
,
either
for
you
,
or
againste
vs
,
I
dooe
not
sée
at
all
.
For
your
Ceremonies
,
are
voide
of
edifiyng
,
vnorderly
,
vndecent
,
for
the
churche
of
Christ
,
and
then
the
opinion
of
merite
,
and
satisfaction
,
that
you
ioigne
vnto
them
,
beyng
contrary
to
the
Christian
faithe
,
and
the
aucthoritie
of
the
Scriptures
,
maketh
them
to
be
vtterly
abhominable
.
Furthermore
when
you
make
them
essentiall
partes
of
the
religion
,
and
worshippe
of
GOD
,
our
sauiour
Christe
hym self
,
out
of
the
Prophete
Esaie
,
doeth
vtterly
condemne
them
.
For
GOD
will
not
be
worshipped
,
with
the
doctrine
,
Traditions
,
and
preceptes
of
menne
.
Matth.
xv
.
Thus
neither
your
ten
reasons
,
out
of
the
scriptures
,
nor
your
ten
argumentes
out
of
the
doctours
,
nor
your
fower
bulwarkes
out
of
S.
Augustine
,
are
able
to
defende
your
Popishe
churche
from
ouerthrowe
,
whiche
if
she
take
vpon
her
,
to
encounter
with
the
truthe
,
muste
needes
bée
discomfited
,
and
come
to
vtter
destruction
.
The
Papiste
.
Besides
that
this
refourmed
Englishe
churche
,
hath
no
agreaunce
with
the
catholike
churche
of
christe
,
the
religion
thereof
doeth
onely
stande
of
negatiues
,
like
as
it
shall
appeare
in
the
processe
followyng
.
The
aunswere
.
Besides
that
your
Rhetorike
in
railyng
on
our
Churche
,
is
verie
vnreasonable
,
your
Sophistrie
it self
,
in
quarellyng
againste
vs
,
is
voide
of
sufficient
subtiltie
:
not
onely
to
defende
it self
,
but
at
leaste
wise
,
to
hide
it self
.
For
what
impudente
kinde
of
arguing
call
you
this
:
by
enumeration
of
a
fewe
particulers
,
to
conclude
any
vniuersall
proposition
?
These
newe
reformators
deny
twentie
thynges
,
whiche
the
Papistes
affirme
,
ergo
,
their
religion
standeth
onely
of
negatiues
.
Maie
not
I
likewise
reason
,
the
Papistes
denie
fourtie
thynges
,
that
the
Protestauntes
affirme
:
Ergo
the
Religion
of
Papistes
,
standeth
onely
vpon
negatiues
.
Furthermore
,
when
euery
affirmatiue
proposition
implieth
a
negation
of
his
contradictorie
,
and
euery
negatiue
proposition
,
importeth
an
affirmation
of
his
contradictorie
,
you
maie
as
well
saie
,
that
it
standeth
altogether
vpon
affirmatiues
,
as
you
dooe
,
vpon
negatiues
.
Like
as
in
the
tenne
commaundementes
of
GOD
,
onely
twoo
are
affirmatiue
,
and
eight
are
negatiue
,
wherein
all
the
duetie
of
a
Christian
manne
consisteth
,
you
might
reason
,
that
Gods
commaundementes
stande
almoste
all
of
negatiues
,
as
though
God
did
onely
tell
vs
,
what
we
should
not
doe
,
and
did
not
teach
vs
,
what
wée
should
dooe
,
like
as
you
conclude
afterward
,
vpon
the
sale
of
Clare
the
Butchers
horse
:
but
that
right
reason
telleth
vs
,
that
the
prohibitiue
Commaundementes
,
are
also
preceptiue
,
and
the
preceptiue
commaundementes
,
are
also
prohibitiue
,
for
he
whiche
forbiddeth
adulteterie
,
commaundeth
a
chaste
life
,
and
he
whiche
commaundeth
to
honour
our
parentes
,
forbiddeth
vs
to
disobey
the
same
.
But
because
faithe
,
whiche
is
the
foundation
of
religion
,
is
an
affirmation
of
those
thinges
,
whiche
are
beleued
,
to
proue
that
our
Religion
standeth
not
all
vpon
negatiues
,
but
chiefly
vppon
affirmatiues
,
it
shall
bée
sufficiente
to
declare
that
we
beleue
,
and
affirme
all
the
articles
of
the
Christian
faithe
,
and
what
soeuer
is
affirmed
in
the
woorde
of
God
as
truthe
,
like
as
wee
denie
all
falshode
,
and
vntruthe
.
We
beleue
,
and
affirme
,
that
there
is
but
one
GOD
:
wée
affirme
that
in
this
God-heade
,
there
are
three
persones
distincte
,
but
not
diuided
.
Wee
affirme
that
the
sonne
of
God
was
conceiued
by
the
holie
Ghoste
,
borne
of
the
virgine
Marie
,
and
so
foorthe
,
as
it
followeth
in
the
Crede
,
by
whiche
it
is
manifeste
,
that
our
Religion
standeth
not
all
in
negatiues
.
The
Papiste
.
Saincte
Augustine
doth
define
religion
to
be
cultus
diuinus
a
diuine
seruice
dew
vnto
God
,
wherby
as
Isidore
saieth
,
wee
dooe
binde
our selues
to
the
worshipyng
of
God
with
a
full
purpose
and
intente
to
serue
God
.
True
religion
beyng
in
this
wise
put
in
a
dewe
worshippe
and
seruice
to
be
doen
vnto
GOD
,
the
late
begonne
religion
of
this
reformed
Churche
,
can
not
bee
the
true
religion
of
GOD
,
for
as
muche
as
it
doeth
not
consiste
in
any
action
or
seruice
more
now
vnto
God
then
was
before
,
but
onely
this
religion
standeth
as
I
suppose
by
negatiues
,
by
an
ouerthrowe
and
subuersion
makyng
of
all
thinges
before
appoincted
for
the
gouernement
of
his
people
,
both
in
the
olde
Testament
and
newe
,
some
preceptes
whiche
were
morall
,
some
iudiciall
,
some
ceremoniall
,
also
sacrifice
and
sacramentes
,
the
doctrine
of
this
newe
religion
and
reformed
Churche
,
whiche
as
I
saied
dooeth
stande
onely
or
wholy
by
negatiues
doeth
denie
.
The
aunswere
.
I
will
not
stande
in
argumente
with
you
,
whether
this
be
a
full
difinition
of
religion
,
whiche
you
alledge
out
of
Saincte
Augustine
.
It
is
not
by
and
by
,
a
diffinition
of
Religion
,
whiche
maie
bee
truely
saied
of
Religion
.
But
what
should
moue
you
to
thinke
,
that
our
Religion
teacheth
not
menne
to
worshippe
God
?
When
we
onely
teache
,
the
right
kinde
of
Gods
seruice
,
sette
forthe
in
his
woorde
,
whereas
you
,
and
all
other
heretikes
,
worshippe
God
after
the
preceptes
of
menne
,
which
is
no
religion
but
superstition
.
You
saie
our
religion
doth
not
consist
in
any
action
or
seruice
,
more
nowe
vnto
God
then
was
before
,
but
howe
true
this
is
,
let
euery
man
iudge
,
when
we
ascribe
all
religious
seruice
,
obedience
,
honour
,
faieth
,
inuocation
,
and
thankes
geuyng
,
onely
to
God
by
our
sauiour
christe
:
wheras
you
giue
the
greatest
parte
thereof
to
creatures
,
some
to
Images
,
some
to
sainctes
departed
,
some
to
your
owne
merites
,
some
to
your
beggerlie
Ceremonies
.
Let
euery
man
therefore
iudge
,
whether
our
religion
giue
not
more
to
God
in
Christ
then
you
,
when
we
giue
all
to
God
,
the
onely
aucthour
of
all
goodnes
,
and
Christe
our
only
mediatour
of
all
benefites
to
bee
receiued
of
God
,
and
you
giue
him
but
parte
of
al
the
seruice
that
is
due
to
hym
,
and
make
so
many
mediatours
beside
our
sauiour
Christe
.
Finally
,
wher
as
you
charge
vs
,
with
the
subuersion
of
the
preceptes
moral
,
ceremonial
and
iudiciall
,
of
Gods
lawe
it
is
a
straunge
matter
to
see
your
boldnes
.
What
morall
preceptes
of
God
doe
we
gainsaie
?
doe
wee
not
teache
menne
to
obserue
all
the
tenne
Commaundementes
?
And
what
Ceremonial
lawes
remaine
there
,
to
vs
which
were
not
vtterly
abrogated
by
Christ
?
As
for
the
iudiciall
preceptes
of
the
Iewishe
lawe
,
who
euer
required
the
christians
to
be
bounde
vnto
theim
?
The
onely
propiciatorie
sacrifice
of
Christes
Passion
,
wee
embrace
,
&
al
Sacramentes
of
christes
institution
.
Wherfore
we
neither
stande
al
vppon
negatiues
,
neither
denie
we
anie
thing
,
that
we
ought
to
affirme
as
true
.
The
Papiste
.
First
it
denieth
that
the
morall
preceptes
are
possible
to
be
kepte
of
man
.
The
aunswere
.
It
shal
not
be
néedefull
our
doctrine
,
beyng
so
commonly
knowen
to
the
worlde
,
to
make
a
large
discourse
,
vpon
euery
one
of
these
negatiues
,
but
onely
to
declare
briefly
,
how
we
denie
them
,
and
to
shewe
a
reason
of
our
deniall
.
We
denie
in
deede
that
it
is
possible
for
any
manne
,
excepte
Christe
onely
,
to
keepe
the
morall
preceptes
of
God
.
Which
is
not
suche
a
straunge
paradoxe
,
to
any
man
that
is
not
a
starke
hypocrite
,
but
his
owne
conscience
will
testifie
the
same
vnto
hym
.
The
morall
preceptes
are
conteined
in
these
twoo
poinctes
,
as
our
sauiour
testifieth
:
Thou
shalte
loue
the
Lorde
thy
GOD
,
with
all
thy
harte
,
with
all
thy
soule
,
with
all
thy
strengthe
,
and
thy
neighbour
as
thy self
.
Who
is
so
paste
all
feare
of
God
,
that
he
dare
affirme
,
that
he
is
able
to
performe
this
?
Againe
,
what
is
the
cause
,
that
the
scripture
dooeth
so
often
pronounce
,
that
no
man
can
be
iustified
by
the
woorkes
of
the
lawe
?
but
because
no
manne
can
fulfill
the
lawe
.
Whiche
if
a
man
could
performe
,
he
should
liue
therein
,
and
haue
eternall
saluation
without
Christe
,
but
no
man
can
bee
saued
without
Christ
,
therefore
no
manne
can
fulfill
the
lawe
.
For
the
lawe
was
giuen
,
to
shewe
vs
our
weakenesse
,
and
so
to
bring
vs
to
Christ
.
The
Papiste
.
Seconde
it
denieth
that
any
iudgement
in
spirituall
causes
,
or
in
the
high
courte
of
conscience
,
is
to
be
geuen
to
the
Prieste
.
The
aunswere
.
The
high
courte
of
conscience
,
is
Gods
owne
iurisdiction
,
the
iudgement
whereof
,
perteineth
neither
to
Prieste
,
nor
laie
manne
,
but
to
God
alone
.
But
in
causes
spirituall
,
to
iudge
according
to
the
worde
of
God
,
wee
dooe
not
deny
,
but
it
pertaineth
to
Ecclesiasticall
persones
,
from
whiche
rule
of
iustice
,
if
any
of
theim
departe
,
he
is
subiecte
to
the
correction
,
and
punishemente
of
the
Ciuile
Magistrate
,
As
Aaron
had
his
aucthoritie
of
iudgement
in
Spirituall
causes
,
yet
was
he
reproued
by
Moises
.
And
Abiathar
the
high
Priest
,
was
deposed
by
Salomon
,
and
Sadoc
sett
vp
in
his
place
.
And
should
not
Ahaz
,
if
he
had
been
a
godlie
Prince
,
haue
deposed
Vriah
,
for
makyng
the
prophane
alter
?
The
Papiste
.
Thirde
it
dooeth
denie
all
kinde
of
Ceremonies
.
The
aunswere
.
Wee
denie
all
kinde
of
Ceremonies
,
that
are
of
mannes
inuention
,
to
worship
God
,
or
to
merite
saluation
by
them
.
For
in
the
worshippe
of
God
,
wee
muste
dooe
onely
that
he
commaundeth
vs
.
Other
Ceremonies
that
are
onely
for
order
,
and
decencie
,
ordeined
in
the
Churche
,
wée
receiue
,
as
I
haue
often
shewed
before
.
The
Papiste
.
Fowerth
it
doeth
denie
the
sacrifice
of
christes
Testamente
.
The
aunswere
.
The
Sacrifice
propitiatorie
,
that
onely
taketh
awaie
the
synnes
of
the
worlde
,
is
the
Sacrifice
,
whiche
Christe
offered
ones
for
all
,
vpon
the
aulter
of
the
crosse
,
and
thereby
makyng
perfecte
for
euer
,
those
that
are
sanctified
,
can
not
be
repeated
,
without
horrible
iniurie
dooen
vnto
the
Passion
of
Christe
,
and
the
merites
thereof
.
Hebr.
vij
.
ix
.
x.
and
almost
through
out
the
whole
Epistle
.
In
deede
the
Sacrifice
of
the
Masse
▪
if
it
bee
the
Sacrifice
ye
meane
,
wée
vtterly
deteste
,
as
blasphemous
,
and
abhominable
.
For
whiche
you
haue
neither
commaundemente
,
nor
example
of
Christe
,
what
soeuer
you
pretende
,
by
these
woordes
of
our
Sauiour
,
Dooe
this
in
remembraunce
of
me
.
For
besides
that
,
to
celebrate
the
remembraunce
of
Christe
in
the
Sacramente
,
hath
nothyng
to
dooe
with
a
Sacrifice
,
by
those
woordes
it
is
easie
to
proue
,
that
you
can
offer
vp
no
Sacrifice
,
in
the
celebration
of
the
Sacramente
.
For
by
this
woorde
of
Christe
(
dooe
this
)
you
can
dooe
no
more
,
but
that
whiche
Christe
then
did
.
But
Christe
did
then
offer
no
Sacrifice
of
his
bodie
,
therefore
you
can
offer
no
Sacrifice
of
his
bodie
.
That
Christe
did
then
offer
no
Sacrifice
of
his
bodie
,
is
manifeste
by
the
Apostle
to
the
Hebrues
,
whiche
often
tymes
testifieth
,
that
he
offered
hym self
but
ones
,
whiche
was
on
the
Crosse
,
Chapit
.
vij
.
ix
.
x.
therefore
he
did
not
offer
hym self
on
the
table
at
his
supper
,
as
you
moste
falsely
surmise
.
The
Papiste
.
Fifte
it
dooeth
denie
the
Sacramentes
of
christes
churche
.
The
aunswere
.
Wee
receiue
the
Sacramente
of
Baptisme
,
and
of
the
Lordes
Supper
,
which
onely
wee
finde
in
the
scripture
,
the
other
fiue
,
whiche
you
call
Sacramentes
,
because
we
finde
theim
not
in
the
scripture
,
instituted
of
Christe
,
in
the
nature
of
Sacramentes
,
we
dooe
not
receiue
theim
as
Sacramentes
.
Matrimonie
,
Confirmation
,
election
of
Ecclesiasticall
ministers
,
with
their
aucthoritie
,
as
wee
finde
theim
by
the
woorde
of
God
,
so
wee
retaine
the
pure
institution
of
theim
,
refusyng
the
corruption
,
and
superstition
builded
vpon
them
,
by
Antichriste
.
Extreme
vnction
,
is
an
idle
Ceremonie
,
and
nothyng
pertainyng
to
our
tyme
,
as
I
haue
declared
before
,
&
for
that
cause
is
iustely
abrogated
.
The
Papiste
.
Sixte
it
doth
denie
the
real
presence
of
christes
bodie
and
blood
in
the
holy
Eucharist
.
The
aunswere
.
Wée
dooe
not
denie
the
reall
presence
of
Christes
bodie
,
to
the
faithe
of
him
that
receiueth
worthely
.
But
the
carnall
,
and
grosse
immagination
of
transubstanciation
,
whiche
is
contrary
to
the
scriptures
,
whiche
teacheth
that
the
bodie
of
christe
,
is
like
vnto
our
bodies
,
in
all
thynges
,
synne
excepted
,
and
therefore
can
not
bee
in
diuerse
places
at
one
tyme
,
and
is
also
contrary
,
to
the
doctrine
openly
taught
in
the
Churche
,
for
seuen
or
eight
hundreth
yeres
after
Christe
.
For
Bertramus
did
write
his
treatise
,
as
some
thinke
,
to
Carolus
Caluus
,
whiche
liued
eight
hundreth
yeres
after
Christe
.
The
Papiste
.
Seuenth
it
dooeth
denie
that
Christes
Churche
is
visible
or
possible
heare
to
bee
knowen
.
The
aunswere
.
We
denie
,
that
the
Churche
of
Christ
is
visible
,
to
the
worlde
,
at
all
tymes
,
because
our
sauiour
Christ
prophecieth
,
that
the
moste
parte
of
the
worlde
should
bee
deceiued
by
false
Prophetes
.
Math.
xxiiij
.
and
S.
Paule
prophesieth
,
of
the
generall
apostasie
,
that
should
bee
made
by
Antichriste
.
Sainct
Ihon
also
in
the
Reuelation
sheweth
,
that
the
Churche
should
flie
into
the
wildernesse
,
and
all
the
worlde
should
worshippe
Antichriste
.
Apoca.
xij
.
and.
xiij
.
Wherefore
the
Churche
is
not
alwaies
in
sight
of
the
worlde
,
although
it
bee
sometyme
deliuered
from
suche
extreme
persecution
,
as
it
is
,
God
bee
thanked
at
this
tyme
.
The
Papiste
.
Eight
it
doeth
denie
the
free
choise
and
will
of
man
.
The
aunswere
.
Wée
affirme
,
that
Adam
by
his
falle
,
loste
the
fredome
of
his
will
,
bothe
in
him self
,
and
from
his
posteritie
.
So
that
a
man
hath
nowe
no
freedome
of
will
,
so
muche
as
to
thinke
a
good
thoughte
.
ij
.
Corin.
iij.
much
lesse
to
do
we
any
good
of
our selues
.
Whiche
seeyng
it
is
the
iuste
iudgemente
of
God
,
vpon
Adam
,
and
his
posteritie
,
for
synne
,
we
make
not
God
aucthour
of
euil
,
as
prophane
dogges
doe
barke
against
vs
,
or
rather
against
God
,
but
iuste
in
all
his
iudgementes
,
and
holie
in
all
his
waies
.
But
of
free
wille
,
I
shall
haue
occasion
to
speake
more
hereafter
,
toward
the
latter
ende
of
your
discourse
.
The
Papiste
.
Ninth
it
dooeth
denie
our
iustification
by
penance
,
by
Baptisme
,
by
hope
,
by
charitie
and
good
workes
.
The
aunswere
.
Wée
affirme
with
saincte
Paule
,
that
a
manne
is
iustified
before
God
by
faithe
,
without
the
deedes
of
the
lawe
.
Rom.
iij.
not
that
deade
faithe
,
whiche
saincte
Iames
speaketh
of
,
but
a
liuely
,
and
fruictefull
faithe
,
that
woorketh
by
loue
.
But
of
iustification
,
I
muste
speake
more
hereafter
.
The
Papiste
.
Tenth
it
dooeth
denie
the
merites
of
all
good
workes
,
Gods
promises
made
to
the
contrarie
notwithstandyng
.
The
aunswere
.
Wee
affirme
,
that
all
good
woorkes
,
shall
be
rewarded
by
God
,
for
his
promise
sake
,
but
neither
for
worthines
of
them
,
nor
for
the
worthines
of
vs
.
For
the
worthinesse
of
theim
,
deserueth
nothyng
,
because
thei
are
vnperfecte
.
And
our
worthinesse
in
doyng
theim
,
dooeth
merite
nothyng
,
because
thei
proceade
of
God
,
and
not
of
vs
,
and
secondly
,
because
our
synnes
are
many
more
in
noumber
,
then
our
good
deedes
.
And
when
we
haue
dooen
all
that
wee
are
bidden
,
wee
are
vnprofitable
seruauntes
,
Luke
the.
xvij
.
therefore
wee
deserue
nothyng
by
theim
,
but
that
GOD
of
his
infinite
mercie
,
vouchsaueth
for
his
promise
sake
in
Christe
,
to
accepte
them
,
and
reward
them
.
The
Papiste
.
Eleuenth
it
doeth
denie
fastyng
from
any
one
kinde
of
meate
more
then
an
other
,
or
vpon
this
daie
more
then
an
other
.
The
aunswere
.
To
teache
men
to
abstaine
from
meates
,
and
marriage
,
is
the
doctrine
of
Deuilles
.
j.
Timo.
iiij
.
Otherwise
true
faste
we
deny
not
,
but
affirme
,
and
commende
as
hath
been
declared
ones
,
or
twise
before
.
The
Papiste
.
Twelft
it
doeth
denie
tyme
and
daies
of
watches
and
praiers
.
The
aunswere
.
We
deny
the
superstitious
obseruation
of
daies
and
tymes
,
but
wee
affirme
,
allowe
,
and
vse
certaine
daies
,
and
tymes
appoicted
for
praier
,
and
godlie
exercises
.
By
watches
,
if
you
meane
your
vigiles
,
of
sainctes
daies
,
you
your selues
vse
onely
the
name
,
and
not
the
obseruation
of
those
watches
.
Whiche
although
thei
were
vsed
of
olde
in
the
Churche
,
yet
for
diuers
inconueniences
,
thei
were
lefte
of
,
and
by
decree
of
the
Counsaile
Elibertinum
abrogated
Can.
35.
The
Papiste
.
Thirtene
it
doeth
denie
the
obseruation
of
holy
and
solemne
promises
,
and
vowes
made
vnto
God.
The
aunswere
.
We
doe
not
denie
the
obseruations
of
any
lawfull
promises
,
made
vnto
GOD
,
that
are
possible
to
bee
kepte
of
those
that
make
theim
.
But
wee
teache
menne
,
not
to
bee
rashe
in
makyng
promises
,
before
thei
bee
sure
,
that
thei
are
able
to
performe
them
.
And
if
thei
haue
made
a
rash
or
vnaduised
vowe
,
as
to
abstaine
from
Marriage
,
whiche
thei
are
not
able
to
obserue
,
but
by
committyng
fornication
,
and
vncleannesse
,
wee
counsaile
theim
to
repente
of
their
rashenesse
,
and
to
retourne
to
the
ordinaunce
of
GOD
,
whiche
is
the
remeadie
of
incontinence
,
rather
then
to
leade
an
abhominable
life
,
in
filthinesse
.
The
Papiste
.
Fowertene
it
dooeth
denie
the
chaste
life
apertainyng
to
the
order
of
Priesthode
.
The
aunswere
.
We
affirme
,
that
chaste
life
appertaineth
to
all
menne
,
and
especially
to
Ecclesiasticall
ministers
.
But
we
do
not
compt
marriage
an
vnchaste
life
,
as
you
doe
,
but
holie
,
and
honourable
in
all
menne
,
and
the
marriage
bedde
to
be
vndefiled
.
Hebr.
xiij
.
And
seeyng
that
the
holie
ghoste
by
sainct
Paule
,
in
his
Epistles
to
Timothe
and
Titus
,
describyng
the
beste
qualities
required
in
Bishoppes
,
and
Deacons
,
allowed
marriage
,
wee
dare
not
presume
to
disalowe
it
,
or
to
forbidde
any
man
from
it
,
leaste
wee
should
teache
the
doctrine
of
Deuilles
,
as
you
doe
.
The
Papiste
.
Fiftene
ie
doth
deny
the
inuocation
,
and
honour
due
vnto
sainctes
.
The
aunswere
.
Howe
shall
wee
call
vppon
theim
,
in
whom
we
dooe
not
beleue
?
Roma
.
x.
We
beleue
onely
in
God
,
therefore
wee
call
vpon
God
onely
.
We
acknowledge
no
mediatour
of
God
and
men
,
but
onely
Iesus
Christe
.
j.
Timoth.
ij
.
Neither
of
redemption
,
nor
intercession
:
For
the
Apostle
in
that
place
speaketh
purposely
of
intercession
,
saiyng
,
I
besech
you
therfore
brethren
,
that
praiers
,
supplications
,
&c.
bée
made
for
all
men
.
And
as
for
honour
that
should
be
due
to
sainctes
,
we
acknowledge
none
,
beyng
taught
by
so
many
places
of
Scripture
,
that
al
honour
,
and
glorie
,
belongeth
onely
to
God
:
who
is
a
ielous
GOD
,
and
will
not
giue
his
honour
to
any
other
.
Wherefore
as
Augustine
saieth
,
honoramus
eos
charitate
,
non
seruitute
,
wee
honour
theim
with
loue
,
and
not
with
seruice
,
by
whiche
testimonie
of
that
godlie
manne
,
your
blinde
distinction
of
latria
,
and
doulia
is
ouerthrowen
,
for
what
is
doulia
,
but
seruitus
?
Whiche
kinde
of
honour
,
sainct
Augustine
,
doeth
vtterly
deny
to
be
giuen
to
sainctes
.
August
.
De
vera
religione
.
Capi.
55.
The
same
Augustine
dooeth
also
declare
,
wherein
their
honour
doeth
consist
,
namely
,
in
followyng
of
their
example
.
Honorandi
sunt
propter
imitationem
,
non
adorandi
propter
religionem
.
Thei
are
to
be
honoured
for
imitations
sake
,
not
to
bée
whorshipped
for
religions
sake
.
And
you
your self
diffined
religion
before
,
to
be
cultus
diuinus
,
the
seruice
due
vnto
GOD
,
howe
would
you
then
that
true
Religion
,
should
dooe
any
seruice
to
menne
,
or
Angelles
,
whiche
are
but
creatures
of
God.
The
Papiste
.
Sixtene
it
dooeth
denie
oblations
and
praiers
for
the
soules
departed
.
The
aunswere
.
We
affirme
accordyng
to
the
scripture
,
that
the
deade
whiche
die
in
the
lorde
are
blessed
,
for
they
reste
from
their
labours
,
and
therefore
to
praie
for
theim
that
are
happy
,
were
superfluous
.
And
as
for
those
that
die
not
in
the
lorde
,
thei
are
accursed
,
and
therefore
no
praier
is
to
bee
made
for
theim
:
and
al
that
die
,
doe
either
die
in
the
lord
,
or
not
in
the
lord
,
for
betwene
contradictories
ther
is
no
meane
.
Apo.
14.
Our
sauiour
christe
testifieth
of
theim
that
beleue
in
God
,
that
sent
hym
,
that
thei
haue
life
euerlastyng
,
and
come
not
into
iudgement
,
but
passe
from
death
to
life
.
Iohn
.
5.
And
if
any
hadde
neede
to
bee
pourged
for
satisfaction
(
as
you
teache
,
that
men
must
be
in
purgatorie
)
the
holy
theef
,
that
was
crucified
with
Christe
,
shoulde
haue
béen
one
especially
,
but
our
sauiour
christ
made
him
assurance
of
felicity
immediatly
,
this
daie
(
saieth
he
)
thou
shalte
bee
with
me
in
Paradise
.
Luke
.
23.
And
séeyng
the
Scripture
neither
commaundeth
nor
commendeth
Praier
for
the
deade
,
it
is
vntollerable
presumption
for
any
man
,
to
vse
it
.
And
as
for
oblations
,
wee
finde
none
in
Gods
woorde
apoincted
for
the
deade
,
that
wee
shoulde
offer
:
no
not
in
the
oulde
lawe
,
where
there
was
so
manie
diuerse
kindes
of
Sacrifice
,
no
one
was
appoincted
for
the
deade
.
Wherefore
the
example
of
Iudas
rehearsed
by
the
aucthour
of
the
seconde
booke
of
Machabées
is
neither
to
bee
allowed
,
nor
followed
,
because
he
hadde
no
warrant
of
Gods
lawe
to
offer
any
suche
Sacrifice
.
The
seuententh
negation
was
altogether
lefte
out
in
the
copie
which
came
first
to
my
handes
,
I
suppose
by
negligence
of
the
writer
,
but
in
another
copie
I
finde
it
thus
.
The
Papiste
.
Seuententh
it
doth
denie
Images
,
and
the
crosse
of
Christe
.
The
Aunswere
.
Accordyng
to
the
worde
of
God
,
and
the
consente
of
the
primitiue
churche
,
wée
denie
the
vse
of
Images
in
the
Churche
,
whiche
are
the
doctrine
of
vanities
and
lies
,
as
the
Prophet
witnesseth
Abac.
2.
The
Papiste
,
Eightene
it
doeth
denie
the
buriall
of
the
deade
bodies
in
the
Churche
yeardes
.
The
aunswere
.
Wee
are
not
so
carefull
for
the
buriall
of
our
deade
bodies
,
to
dispute
where
they
muste
bee
laied
,
so
that
dewe
reuerence
without
superstition
be
vsed
in
their
Sepulture
,
nether
dooe
wee
refuse
to
burie
theim
in
the
Churche
yerdes
and
places
of
comon
buriall
,
although
we
thinke
no
holines
to
bee
more
in
one
place
then
in
an
other
.
The
Papiste
.
Nintene
it
doeth
denie
the
hallowyng
of
the
Fonte
,
Oile
,
Palmes
,
and
Asshes
.
The
aunswere
.
Of
hallowyng
the
water
of
baptisme
,
I
haue
spoken
sufficiently
before
,
as
for
oile
Palmes
,
Asshes
,
and
suche
other
beggerly
Elementes
of
the
worlde
,
that
haue
no
woorde
of
GOD
to
comende
them
,
wee
haue
no
vse
of
theim
in
our
religion
:
but
in
their
Ciuile
vse
,
all
the
creatures
of
god
are
hallowed
to
vs
by
the
woorde
of
God
and
praier
.
Gal.
4.
Coll.
2.1
.
Tim.
4.
The
Papiste
.
Twentie
it
doth
denie
holy
breade
,
holy
water
,
Vestimentes
,
Chalices
,
Copes
,
Tunicles
Candlestickes
,
lightes
,
Sensors
,
Orgaines
in
the
church
,
singing
in
the
quere
,
reliques
of
sainctes
,
pardones
and
pilgrimages
,
wherby
it
doeth
appeare
,
that
the
religion
of
this
newe
reformed
Church
doth
stande
wholy
of
negatiues
,
by
destroiyng
,
subuertyng
,
and
deniyng
of
all
thinges
before
vsed
in
the
Catholike
Churche
of
Christe
.
The
aunswere
.
As
this
twentieth
differeth
from
the
ninetenth
only
in
wordes
,
so
one
answere
shall
serue
bothe
.
These
weake
and
beggerly
Elementes
of
the
worlde
,
christian
religion
needeth
not
,
hauyng
Christe
in
whom
dwelleth
all
fulnes
and
perfection
,
wisedome
,
iustificatien
,
sanctification
.
And
generally
,
of
all
Ceremonies
as
is
often
saied
before
,
wée
admitte
none
as
parte
of
Gods
whorshippe
,
whiche
are
instituted
of
menne
:
onely
suche
as
bee
accidentall
,
and
mutable
,
if
they
be
ordeined
for
edification
,
order
,
and
decencie
,
and
be
voide
of
superstition
,
we
obserue
theim
.
But
so
that
no
mannes
conscience
bee
bounde
to
theim
.
And
that
when
soeuer
occasion
serueth
for
better
edification
and
more
comely
order
,
it
is
lawfull
to
abrogate
them
,
and
to
institute
newe
in
their
places
.
The
Papiste
.
Wherein
the
aucthors
composers
and
deuisers
of
this
newe
religion
haue
dealed
muche
like
as
one
maister
Molande
Vicar
of
sainct
Peters
in
.
Oxforde
,
did
with
Clare
the
Butcher
,
a
neare
neighbour
and
parishner
of
his
,
vnto
whom
by
the
waie
of
a
merie
ieste
,
he
made
sale
of
an
horse
,
all
by
negatiues
on
this
wise
,
saiyng
vnto
hym
how
that
his
horse
had
not
a
great
heade
,
his
horse
hadde
not
a
paire
of
Asse
eares
,
his
horse
had
not
one
touth
in
his
heade
longer
then
an
other
,
his
horse
had
not
a
sadle
backe
,
no
Splent
,
Spauen
,
or
Ringbone
,
hys
horse
was
not
pincromped
,
sicle
hought
,
nor
broke
winded
,
and
so
forth
all
by
negatiues
,
he
soulde
his
horse
to
Clare
the
Butcher
,
not
expressyng
what
his
horse
hadde
,
but
what
his
horse
had
not
.
Dealyng
therin
with
muche
like
faieth
and
truthe
,
as
our
Preachers
dooe
with
the
people
of
this
Realme
,
which
goe
aboute
to
plante
a
new
religion
amongest
theim
,
which
standeth
as
I
haue
here
expressed
wholy
by
negatiues
,
in
affirmyng
nothyng
,
and
deniynge
all
thinges
.
The
aunswere
.
You
conclude
your
matter
,
as
it
is
verie
mete
,
with
a
merie
tale
,
I
had
almoste
saied
of
Robin
Hoode
,
and
little
Ihon
,
but
I
should
saie
of
maister
Molande
,
and
Clare
the
Butcher
of
Oxforde
.
Whereby
a
manne
may
perceiue
,
you
were
pleasauntely
disposed
,
that
in
so
shorte
a
treatise
,
wold
néedes
thruste
in
so
long
a
tale
,
and
the
same
to
dilate
with
all
the
circumstaunces
,
whereas
you
had
no
leasure
to
note
the
places
of
your
Doctours
,
that
ye
alledge
in
good
earneste
.
But
now
sir
,
(
sauyng
your
tale
)
and
to
applie
it
to
the
purpose
.
If
maister
Molande
,
as
he
rehersed
some
faultes
,
of
whiche
perhappes
his
horse
was
free
,
so
he
had
recited
all
the
faultes
,
that
maie
be
in
any
horse
,
and
denied
theim
all
to
bee
in
his
horse
,
might
not
Clare
the
Butcher
,
haue
boughte
a
good
horse
,
of
him
by
negatiues
?
But
maister
Molande
like
a
subtile
Sophister
,
repeateth
a
many
of
his
defaultes
,
and
suppresseth
as
many
,
or
more
,
and
so
he
begileth
poore
Clare
the
Butcher
.
And
this
Sophistrie
of
maister
Molande
,
is
youre
Logike
throughout
all
your
treatise
,
of
a
fewe
particulars
,
to
inferre
an
vniuersal
.
And
this
your
Iade
belike
,
you
thoughte
to
sell
vnto
some
,
as
simple
as
Clare
the
Butcher
,
that
could
no
more
discerne
of
your
diuinitie
,
then
Clare
the
Butcher
,
could
sée
of
maister
Molandes
Sophistrie
.
Or
els
if
you
mente
good
faithe
,
as
you
do
pretende
,
I
must
nedes
saie
,
to
quitte
your
tale
,
that
if
Clare
wer
not
a
better
Butcher
,
then
you
shewe
your self
to
be
a
Logicien
,
or
diuine
,
you
might
bothe
procede
in
one
facultie
,
and
maister
Molande
bee
your
presenter
.
For
as
he
solde
his
horse
by
negatiues
,
so
you
haue
proued
,
that
all
our
Religion
standeth
wholie
vppon
negatiues
,
that
we
denie
all
thinges
,
and
affirme
nothyng
.
The
Papiste
.
Dewe
obiections
made
againste
the
premisses
.
For
wheras
ye
haue
saiede
the
religion
of
this
newe
reformed
Churche
,
to
stande
wholy
by
negatiues
,
in
affirmynge
no
one
thyng
more
then
was
before
vsed
,
in
the
Catholike
churche
of
Christe
,
howe
vntrue
this
is
who
seeth
not
when
the
religion
of
this
newe
reformed
Church
,
doth
affirme
,
and
hath
brought
in
many
thinges
as
good
,
godly
,
and
lawfull
,
whiche
before
were
straightly
denied
.
The
aunswere
.
It
must
néedes
be
a
clerkely
disputation
,
wher
you
maie
be
both
opponent
,
&
respondent
your self
,
wher
you
maie
make
argumentes
for
vs
,
and
make
answere
for
your self
.
But
as
he
that
aunswereth
,
if
he
gett
the
victorie
,
ouerthroweth
him
that
opposeth
:
so
you
taking
vpon
you
to
oppose
,
and
aunswere
your self
,
you
can
ouerthrowe
none
,
other
but
your
owne
self
.
But
neuer
a
one
of
these
fiue
obiections
,
is
holden
of
vs
,
in
maner
and
forme
,
as
it
is
propounded
of
you
.
And
therfore
I
would
desire
you
henceforwarde
,
to
defende
youre
owne
matters
,
aswell
as
you
can
,
for
you
shall
gette
neither
money
,
nor
thankes
,
to
plaie
the
Proctor
for
vs
.
The
Papiste
.
Firste
it
dooeth
affirme
,
that
it
is
lawfull
,
and
bothe
good
and
godly
that
Priestes
shoulde
take
wiues
,
and
beyng
firste
made
Priestes
,
it
is
lawfull
to
marie
.
The
aunswere
.
We
affirme
that
it
is
vnlawfull
,
that
any
manne
should
bee
bounde
to
sole
life
,
whiche
hath
not
the
gifte
of
continence
.
And
that
marriage
is
as
honourable
in
ecclesiasticall
ministers
,
as
in
al
other
men
,
whether
thei
were
married
before
thei
were
called
to
that
office
,
or
to
whether
thei
marrie
afterwarde
.
Hebre.
xiij
.
j.
Timoth.
iij.
and
Tite
.
j.
The
Papiste
.
Seconde
it
dooeth
affirme
,
that
Freers
Monkes
,
and
Nonnes
after
their
vowes
made
solemnely
vnto
God
of
their
chaste
and
continent
life
,
that
it
is
lawful
for
theim
to
mary
together
,
and
holde
the
same
to
be
good
and
lawfull
wedlocke
.
The
aunswere
.
Wee
affirme
,
that
who
soeuer
hath
made
a
rashe
,
and
vnaduised
vowe
of
continence
,
whiche
he
is
not
able
to
keepe
,
ought
to
repente
him
of
his
rashenes
,
and
rather
to
marrie
,
then
to
burne
.
j.
Cor.
7.
The
Papiste
.
Thirde
it
doeth
affirme
,
that
a
man
beyng
deuorced
from
his
wise
for
fornication
,
may
therupon
marie
againe
,
and
take
another
,
and
so
it
is
lawfull
for
hym
to
haue
twoo
wiues
a
liue
,
the
one
in
the
bedde
,
the
other
diuorced
.
The
aunswere
.
Wee
affirme
that
thei
,
whiche
are
lawfully
deuorced
for
adulterie
,
are
no
more
housebande
,
and
wife
.
For
the
knot
of
marriage
by
lawfull
deuorsemente
,
is
cleane
dissolued
,
and
therefore
a
manne
so
deuorsed
,
maie
marrie
,
and
not
haue
twoo
wiues
at
ones
,
accordyng
to
the
doctrine
,
and
right
vnderstandyng
of
our
Sauiour
Christes
wordes
.
Math.
v.
and
xix
.
The
Papiste
.
Fowerth
it
doeth
affirme
Breade
ad
wine
,
to
bee
the
whole
substaunce
of
the
Eucharistie
,
after
the
consecration
.
The
aunswere
.
Wee
affirme
accordyng
to
the
scriptures
,
and
faithe
of
the
Churche
,
for
a
thousande
yeres
after
Christe
,
that
breade
and
wine
remaine
in
the
Sacrament
,
and
are
necessarie
there
to
remaine
,
that
it
maie
bée
a
Sacramente
,
for
the
woorde
muste
come
to
the
Elemente
,
and
so
make
it
a
Sacrament
.
But
we
doe
not
affirme
,
that
breade
,
and
wine
is
the
whole
substaunce
of
the
Sacrament
,
but
the
bodie
and
blood
of
Christe
,
receiued
by
faithe
,
is
the
principall
parte
thereof
,
as
in
Baptisme
the
outward
Element
is
water
,
but
the
principall
part
thereof
,
is
the
pourgyng
of
our
sinnes
,
by
the
secrete
,
and
wonderfull
workyng
of
the
holie
ghoste
.
the
Papiste
.
Fifte
it
doth
affirme
that
onely
faieth
iustifieth
,
and
that
faieth
alone
is
sufficient
to
procure
and
purchase
for
vs
,
gods
grace
and
mercie
,
for
the
time
of
this
present
life
,
and
at
the
ende
and
terme
therof
,
life
euerlastyng
.
Beside
many
other
like
diuerse
thinges
that
the
religion
of
this
newe
reformed
churche
doth
affirme
as
thinges
lawfull
,
and
haue
brought
theim
into
this
realme
,
as
thinges
good
and
godly
.
The
aunswere
.
Wee
affirme
,
that
the
free
mercie
of
God
in
Christ
,
is
the
efficient
cause
of
our
iustification
,
whiche
mercie
we
apprehende
by
none
other
hande
,
or
instrumente
,
but
by
faithe
.
But
that
either
faithe
dooeth
procure
,
or
purchase
Gods
grace
,
or
mercie
,
by
any
whorthinesse
of
it
,
wee
vtterly
denie
,
as
also
that
onely
faithe
is
sufficiente
for
a
christian
man
:
when
we
teache
that
this
faith
,
by
which
we
are
iustified
,
is
not
a
solitarie
faith
,
but
of
necessitie
accompanied
with
many
vertues
,
&
good
workes
,
although
by
receiuyng
Goddes
mercie
,
no
workes
,
but
onely
faithe
doeth
iustifie
vs
.
The
Papiste
.
An
answere
against
the
obiections
.
For
aunswere
beside
,
that
there
is
no
one
of
their
affirmations
,
now
by
theim
brought
that
maketh
any
thing
ad
cultum
diuinum
,
to
the
seruice
and
honouryng
of
god
,
wherin
true
religion
doth
consiste
,
as
it
is
before
proued
by
the
diffinition
therof
,
geuen
by
Augustine
al
their
affirmations
doe
include
some
negations
of
a
farre
more
better
thing
,
then
is
brought
in
by
their
affirmations
.
The
aunswere
.
But
euen
nowe
,
in
the
latter
ende
of
the
firste
obiection
,
you
confesse
,
that
wee
affirme
many
other
thynges
,
beside
these
fiue
,
whiche
you
haue
rehersed
.
And
now
as
though
,
we
had
no
other
affirmations
,
you
conclude
,
(
as
your
maner
is
)
that
no
one
of
our
affirmations
,
maketh
any
thyng
ad
cultum
diuinum
to
gods
seruice
,
and
that
all
our
affirmations
doe
include
a
negation
,
of
a
farre
better
thing
,
then
is
brought
in
by
them
.
So
that
when
wee
affirme
all
the
articles
of
the
Crede
,
none
of
theim
perteineth
to
Goddes
seruice
,
but
rather
include
a
negation
of
a
farre
better
thing
.
When
we
affirme
,
that
Christe
onely
is
the
heade
of
his
vniuersall
Churche
,
wee
doe
it
not
to
the
honour
of
Christ
,
but
wée
include
the
negation
of
a
farre
better
thing
,
that
is
the
supremacie
of
the
Pope
.
Whiche
by
your
assertion
,
is
a
farre
more
better
thyng
,
then
the
supremacie
of
Christ
.
So
when
we
affirme
,
that
onely
the
scripture
must
bee
the
rule
of
true
Religion
,
it
maketh
nothyng
for
Religion
,
to
worshippe
God
as
he
hath
commaunded
,
but
it
includeth
a
negation
of
vnwritten
verities
,
whiche
are
farre
more
better
thinges
,
then
the
scripture
.
When
we
affirme
that
we
must
put
our
trust
in
God
alone
,
we
doe
no
honour
to
God
therby
:
but
we
denie
that
men
muste
put
their
trust
in
creatures
,
which
by
your
rule
,
is
a
farre
more
better
thyng
,
then
to
putte
our
truste
in
God
alone
.
When
wee
affirme
,
that
wée
must
praie
to
God
alone
,
it
perteineth
nothyng
,
to
Gods
seruice
,
but
includeth
the
negation
,
of
praiyng
vnto
sainctes
,
whiche
is
a
farre
more
better
thyng
,
then
to
pray
vnto
God
.
And
when
we
affirme
,
that
the
onely
Sacrifice
of
Christes
passion
,
is
sufficiente
for
our
saluation
,
we
yelde
no
honour
to
God
thereby
,
but
denie
the
Sacrifice
of
the
Masse
,
whiche
is
a
farre
better
thyng
,
then
the
Sacrifice
of
Christes
passion
.
And
thus
if
I
had
leasure
,
and
pleasure
,
as
you
haue
,
to
number
examples
by
tennes
,
and
by
twenties
,
I
might
reherse
a
whole
hundreth
of
the
like
sorte
.
The
Papiste
.
As
for
example
their
affirmation
that
it
is
lawfull
for
Priestes
to
take
wiues
,
is
a
denial
of
chaste
and
continent
life
of
priestes
,
whiche
as
the
Apostle
sainct
Paule
saieth
is
muche
farre
better
.
The
aunswere
.
Wee
so
affirme
marriage
of
Ecclesiasticall
ministers
,
as
an
honourable
,
and
a
chaste
life
,
neither
doe
wée
denie
continens
to
those
that
haue
the
gifte
thereof
.
And
whereas
you
vouche
sainct
Paule
to
warantie
.
I
aunswere
,
that
saincte
Paule
in
no
place
,
dooeth
require
virginitie
of
Ecclesiasticall
persones
,
and
wheresoeuer
he
commendeth
it
,
he
praiseth
it
,
no
more
in
priestes
,
then
in
laie
menne
.
I
would
all
menne
were
,
saieth
he
,
as
I
am
,
but
euery
one
hath
his
proper
gifte
of
God
,
some
of
one
sorte
,
and
some
of
an
other
.
j.
Cor.
vij
.
The
Papiste
.
Their
affirmation
that
Freers
,
Monkes
,
and
Nonnes
,
maie
mary
together
,
is
a
flatte
deniyng
of
the
vowe
of
chastetie
,
which
by
sainct
Paules
iudgemente
is
farre
better
.
The
aunswere
.
Wée
denie
not
the
obseruation
of
any
promises
,
or
vowes
,
whiche
are
lawfull
for
menne
to
make
,
and
possible
for
them
to
performe
.
Neither
doeth
saincte
Paule
at
any
time
commende
any
suche
vowes
,
or
allowe
them
to
bée
kepte
,
but
geueth
a
generall
rule
,
that
to
auoide
fornication
,
lett
euery
manne
haue
his
wife
,
and
euery
woman
her
housebande
.
j.
Cor.
vij
.
And
if
a
virgine
marrie
,
she
sinneth
not
:
so
that
if
you
would
vnderstande
virgines
in
that
place
,
for
vowed
Nonnes
,
you
should
manifestely
contrary
your self
,
that
coumpte
it
so
heinous
a
matter
,
for
a
Nonne
to
marrie
.
And
as
for
the
widowes
,
whiche
(
as
I
said
before
)
made
no
vowes
to
God
,
but
promises
to
the
churche
,
if
you
would
needes
vnderstande
theim
for
Nonnes
,
Sainct
Paule
saieth
,
it
is
better
for
them
that
are
vnder
three
score
yere
old
to
marie
,
and
beare
children
,
then
to
vowe
chastitie
.
j.
Timo.
v.
The
Papiste
,
Their
affirmation
that
the
diuorced
man
maie
againe
marie
,
is
a
plaine
deniall
of
reconciliacion
,
whiche
ought
to
bee
made
againe
,
betwixt
man
and
wife
,
the
Apostle
saincte
Paule
geuyng
counsell
thereof
,
that
the
woman
beyng
departed
from
her
housebande
,
shoulde
remaine
vnmaried
to
bee
reconciled
againe
vnto
her
housebande
.
The
aunswere
.
Concernyng
diuorses
,
if
that
whiche
wee
wishe
,
might
take
place
,
all
controuersies
should
bee
cutte
of
.
For
we
wishe
that
adulterers
,
accordyng
to
the
lawe
of
God
,
should
be
punished
with
death
.
But
if
the
Ciuile
Lawe
dooeth
faile
in
that
poincte
,
the
nexte
remeadie
for
the
innocente
partie
,
is
diuorcemente
,
and
after
deuorcement
,
marriage
,
if
he
can
not
liue
vnmarried
.
For
our
sauiour
Christ
excepteth
the
case
of
fornication
,
as
well
for
marriage
after
deuorcemente
,
as
for
the
diuorcemente
it self
.
Math.
xix
.
And
for
amendemente
of
the
partie
offendant
,
the
Ecclesiasticall
sworde
of
Excommunication
,
muste
bee
drawne
out
:
whiche
muste
continue
so
longe
vpon
the
offendour
,
vntill
his
vnfeigned
,
and
hartie
repentance
,
doe
sufficiently
appeare
to
the
Congregation
.
Whiche
in
that
case
,
maie
not
refuse
to
receiue
him
againe
.
The
partie
then
so
receiued
,
bothe
of
god
,
and
the
church
,
and
not
beyng
able
to
leade
to
a
continente
life
,
is
at
libertie
,
to
marrie
also
in
the
Lorde
.
For
the
firste
marriage
by
the
diuorcemente
,
is
as
clearely
dissolued
,
as
if
it
had
neuer
been
.
And
as
concernyng
the
reconciliation
sainct
Paule
speaketh
of
,
he
meaneth
not
betwene
them
,
that
are
lawfully
diuorced
.
But
betwene
those
that
separate
them selues
,
without
a
sufficiente
cause
,
whiche
is
onely
fornication
.
Like
as
our
sauiour
Christ
,
when
he
saith
,
that
who
so
marrieth
her
,
that
is
putte
awaie
,
committeth
adulterie
,
vnderstandeth
of
her
that
is
vnlawfully
putte
awaie
,
for
any
other
cause
,
beside
fornication
,
in
all
whiche
causes
(
the
case
of
adulterie
onely
excepted
)
she
continueth
still
wife
to
hym
that
did
putte
her
awaie
so
that
he
whiche
marrieth
her
,
marrieth
an
other
mannes
wife
,
and
so
committeth
adulterie
.
But
she
that
is
diuorsed
for
adulterie
,
is
no
mannes
wife
,
and
therefore
he
that
marrieth
her
,
committeth
none
adulterie
.
The
Papiste
.
Their
affirmation
that
breade
and
wine
is
the
whole
substance
of
the
holy
Eucharistia
,
is
a
plaine
deniall
of
Christes
very
bodie
in
the
same
,
whiche
is
muche
farre
better
,
and
a
thinge
of
a
farre
more
greater
price
then
breade
and
wine
is
.
So
that
by
their
affirmations
thei
doe
nothing
better
,
but
soner
appaire
and
diminishe
the
preciousnes
of
euerie
thing
they
medle
with
all
.
The
aunswere
.
Wée
do
not
so
affirme
bread
,
and
wine
in
the
Sacrament
,
that
we
denie
the
presence
of
the
bodie
,
and
bloud
of
Christe
,
to
the
faithe
of
the
worthie
receiuer
.
But
that
grosse
,
and
carnall
presence
,
whiche
you
dooe
faigne
to
bee
receiued
,
as
well
of
wicked
menne
,
as
of
Godlie
:
whiche
immagination
beyng
of
fleshe
without
the
spirite
,
our
Sauiour
Christe
affirmeth
,
to
be
altogether
vnprofitable
.
For
if
you
did
not
separate
it
from
the
spirite
,
it
muste
nedes
giue
life
to
those
that
receiue
it
.
As
Christe
hymself
affirmeth
,
whosoeuer
eateth
his
fleshe
,
and
drinketh
his
blood
,
hath
life
euerlastyng
.
Ihon.
vj.
Againe
you
feigned
presence
,
is
vnpossible
to
the
nature
of
his
humaine
bodie
,
whiche
he
hath
in
al
poinctes
like
to
ours
,
sinne
excepted
.
Heb.
ij
.
and.
iiij
.
The
Papiste
.
And
by
their
affirmation
that
onely
saieth
doth
iustifie
,
they
doe
denie
all
other
thinges
els
,
as
Baptisme
,
penaunce
,
Confirmation
,
the
holy
Eucharistia
,
hope
,
charity
,
and
generally
all
kinde
of
good
workes
.
For
all
learnyng
doeth
agree
of
three
kindes
of
Iustifications
to
be
expressed
in
holy
scripture
,
whereof
the
firste
iustication
is
Qua
quis
ex
impio
fit
iustus
,
wherby
a
man
is
made
of
a
wicked
man
,
and
a
member
of
the
Deuill
,
a
good
manne
,
and
a
verie
member
of
Christe
,
the
whiche
iustification
is
performed
in
infantes
,
by
the
Sacramente
of
Baptisme
.
And
therfore
to
ascribe
our
iustification
to
onely
faieth
,
is
not
onely
to
deny
with
the
Anabaptistes
Baptisme
of
infantes
,
but
also
that
the
Sacrament
of
Baptisme
is
needefull
,
or
necessarie
for
oure
health
and
saluation
.
Seconde
iustification
is
,
qua
ex
homine
lapso
post
baptismum
,
fit
conuersio
ad
deum
,
wherby
a
man
beyng
fallen
into
sinne
,
after
Baptisme
,
doeth
retourne
backe
againe
vnto
God
,
the
whiche
iustification
is
performed
in
vs
,
by
the
Sacrament
of
penaunce
,
and
therfore
the
affirmation
of
our
iustification
by
onely
faieth
,
is
a
plaine
denial
of
the
Sacramente
of
penaunce
.
Thirde
iustification
is
,
qua
ex
iusto
redditur
quis
iustior
,
wherby
a
man
hath
increase
of
rightousnesse
,
and
of
a
rightous
man
before
is
made
more
rightous
in
the
sight
of
God
,
wherof
speaketh
sainct
Ihon
in
his
Apocalipse
,
saiyng
that
he
whiche
is
rightous
muste
be
made
more
rightous
.
Whiche
iustification
is
performed
in
vs
,
partely
by
the
Sacramente
of
Confirmation
,
partly
by
the
rest
of
Christes
Sacramentes
,
and
chiefly
by
the
Sacramente
of
the
holy
Eucharistia
,
and
more
generally
by
al
kind
of
good
workes
,
wherof
speaketh
the
Apostle
sainct
Paule
,
Saiyng
to
the
Philippians
,
doe
you
worke
your
owne
saluation
with
feare
and
tremblyng
.
And
the
Apostle
saincte
Peter
in
confirmation
therof
,
willeth
vs
to
geue
all
diligence
for
to
minister
,
in
our
faieth
vertue
,
and
in
vertue
knowledge
,
in
knowledge
temperaunce
,
and
in
temperance
patience
,
in
pacience
godlines
,
in
godlines
brotherly
loue
,
and
in
brotherly
loue
charitie
,
for
if
these
are
among
you
and
plenteous
,
they
will
make
you
,
that
you
shall
be
neither
idle
,
nor
vnfructful
in
the
knowledge
of
our
lorde
Iesus
Christ
.
But
he
that
lacketh
these
thinges
is
blinde
,
as
saieth
the
Apostle
sainct
Peter
,
and
gropeth
for
the
waie
with
his
hande
,
and
hath
forgotten
that
hee
was
pourged
from
his
oulde
sinnes
.
Wherefore
bretheren
saieth
(
the
Apostle
saincte
Peter
)
geue
you
more
diligence
for
to
make
your
callyng
and
your
election
by
your
good
workes
more
suer
,
for
if
you
doe
suche
thinges
you
shall
not
sinne
,
yea
and
by
this
meanes
an
entring
in
shall
be
ministred
vnto
you
abundantly
,
in
the
euerlastyng
kingdome
of
our
lorde
Iesus
christe
.
And
by
the
affirmation
of
our
iustification
by
faieth
alone
,
they
doe
denie
not
onely
the
Sacrament
of
Baptisme
,
of
penaunce
,
of
the
holie
Eucharistia
,
with
the
rest
of
Christes
Sacramentes
,
but
more
generally
they
doe
denie
all
kinde
of
Good
woorkes
,
here
commended
and
tought
,
both
by
saincte
Peter
,
and
sainct
Paule
.
Saincte
Augustine
in
his
booke
de
fide
&
operibus
,
gaue
to
vs
sufficient
admonition
,
how
daungerous
an
errour
and
heresie
it
was
,
to
put
our
whole
iustification
to
faieth
onely
,
and
faieth
alone
,
and
saieth
how
vppon
the
mistakyng
of
the
wordes
of
sainct
Paule
of
our
iustification
by
faieth
,
vppon
these
woordes
misconstrued
,
certaine
persones
denied
the
merite
of
good
workes
,
vprising
and
springyng
of
faieth
,
promising
to
them selues
,
safetie
and
securitie
of
saluatien
,
by
onely
faieth
and
faieth
alone
,
for
reformation
of
the
whiche
errour
Augustine
saieth
,
that
the
Apostles
sainct
Iames
,
sainct
Peter
,
and
sainct
Ihon
did
write
their
Canonicall
Epistles
,
whiche
admonition
therof
geuen
by
S
Augustine
,
shoulde
haue
sufficed
both
learned
and
Christen
men
.
The
aunswere
.
By
affirmyng
that
onely
faithe
doeth
iustifie
,
we
neither
denie
the
Sacramentes
to
be
receiued
,
nor
any
good
worke
to
be
exercised
,
as
GOD
and
all
the
worlde
doeth
knowe
.
For
ascribyng
to
faith
,
that
whiche
is
her
peculier
office
,
wee
dooe
not
deny
the
offices
of
any
other
thinges
,
that
belong
vnto
theim
.
As
if
I
affirme
that
onely
the
eye
doeth
see
,
I
doe
not
denie
the
eare
to
heare
,
or
the
tounge
to
tast
,
or
the
hande
to
handle
,
or
the
foote
to
goe
,
but
I
denie
that
the
eare
,
or
any
other
member
dooeth
sée
,
saue
onely
the
iye
.
So
affirmyng
,
that
onely
faithe
dooeth
iustifie
,
wee
dooe
not
denie
,
the
Sacramentes
to
be
seales
of
Goddes
promises
,
nor
good
woorkes
to
be
fruites
of
our
iustification
,
by
whiche
God
is
glorified
,
and
our
election
in
vs
established
,
and
yet
we
deny
,
that
the
Sacramentes
,
or
good
woorkes
,
or
any
other
thyng
in
vs
,
dooeth
iustifie
,
saue
onely
faithe
,
that
taketh
holde
of
Goddes
mercie
,
by
beleuyng
Gods
promises
.
As
it
is
written
of
Abraham
,
not
for
hym
onely
(
as
saincte
Paule
testifieth
)
but
for
vs
also
,
Abraham
beleued
God
,
and
it
was
imputed
to
him
for
righteousnesse
:
so
that
faithe
doeth
not
iustifie
vs
by
the
merite
,
or
worthinesse
therof
,
but
by
Goddes
imputation
of
righteousnes
therevnto
.
For
to
be
iustified
before
GOD
,
is
not
to
bee
righteous
by
any
qualitie
that
is
in
vs
,
but
to
be
accoumpted
righteous
of
GOD
for
Christes
sake
,
hauing
our
synnes
purged
by
his
passion
.
But
whereas
you
take
vpon
you
,
to
talke
of
iustification
,
and
that
so
substancially
,
that
you
wil
tell
vs
what
all
learnyng
agreeth
thereof
,
you
declare
that
youre
learnyng
,
and
discretion
are
bothe
a
like
.
For
it
were
enough
for
you
,
to
speake
of
all
your
owne
learning
,
whiche
you
knowe
,
and
not
of
all
learnyng
in
generall
,
whiche
you
knowe
not
.
It
is
not
by
and
by
all
lernyng
,
that
the
Maister
of
the
Sentence
,
and
after
hym
all
the
sentenciaries
,
and
whole
rable
of
Papistes
also
doe
holde
.
There
is
some
learnyng
of
the
olde
writers
,
and
there
is
some
learnyng
of
the
newe
writers
.
And
the
Protestantes
I
trust
,
bee
not
voide
of
all
learnyng
.
It
were
sufficiente
for
you
,
to
challenge
truthe
,
though
you
did
not
boaste
of
all
learning
.
But
seyng
all
learnyng
is
on
your
side
,
as
you
saie
your self
,
will
you
giue
a
poore
manne
of
small
learnyng
,
leaue
,
to
aske
you
one
question
,
concernyng
that
diuision
,
whiche
all
learnyng
dooeth
agree
of
?
Is
this
your
diuision
,
of
the
worde
of
iustification
?
Or
of
the
thing
it self
,
whiche
is
Iustification
.
If
it
be
onely
of
the
woorde
iustification
(
sauyng
the
correction
of
all
learnyng
)
I
finde
in
scripture
three
other
diuerse
kindes
of
iustification
,
of
whiche
neuer
a
one
,
can
be
comprehended
in
any
of
your
three
kindes
of
iustification
.
The
firste
is
,
in
the.
Lj.
Psalme
.
Vt
iustificeris
in
sermonibus
tuis
,
&
vincas
cum
iudicaris
.
That
thou
maiest
bee
iustified
in
thy
saiynges
,
and
gette
the
vpper
hande
,
when
thou
art
iudged
.
The
seconde
,
is
in
the
eleuenth
chapiter
of
sainct
Matthew
.
Iustificata
est
sapientia
a
filijs
suis.
Wisedome
is
iustified
of
her
own
children
.
The
thirde
is
.
j.
Timo.
iij.
Deus
manifestatus
est
in
carne
,
iustificatus
est
in
spiritu
.
&c.
God
was
shewed
in
the
fleshe
,
iustified
in
the
spirite
.
&c.
Loe
heare
,
are
three
seueral
iustifications
more
,
then
your
learned
diuision
dooeth
conteine
.
But
if
you
vnderstande
your
diuision
,
not
of
the
diuerses
acceptions
of
the
worde
,
but
of
the
thyng
it self
,
I
would
demaunde
by
what
kinde
of
iustification
,
the
Publicane
was
iustified
,
of
whom
our
sauiour
Christe
dooeth
testifie
,
that
he
departed
iustified
,
rather
then
the
Pharisie
.
Luke
.
xviij
.
The
firste
kinde
you
saie
,
is
by
Baptisme
,
but
he
was
not
baptised
,
the
seconde
you
make
by
penaunce
,
but
he
receiued
no
penaunce
:
and
by
the
thirde
kinde
,
he
could
not
bee
iustified
,
for
he
came
thether
a
Publicane
,
and
a
synner
,
Therefore
all
learning
hath
left
out
one
kinde
of
Iustification
,
whiche
Christe
hymself
doeth
teache
.
And
that
is
the
onely
true
iustification
,
whereof
wee
meane
,
when
our
synnes
beyng
pardoned
by
the
free
mercie
of
God
in
Christe
,
wée
are
accoumpted
righteous
before
hym
,
whiche
is
confirmed
to
vs
,
when
wee
beleue
his
promises
therof
.
And
this
is
that
iustification
,
whereof
sainct
Paule
disputeth
at
large
,
in
the
Epistle
to
the
Romaines
.
By
whiche
it
maie
appeare
,
what
a
clearkly
diuision
you
haue
made
,
that
excludeth
the
onely
true
iustification
,
which
is
the
thing
we
contende
of
,
and
is
so
moste
properly
called
.
But
now
to
consider
rightly
,
the
partes
of
your
diuision
.
You
saie
,
the
firste
kinde
of
iustification
,
is
when
of
an
vngodlie
manne
,
is
made
a
godly
man
.
Whiche
if
it
were
rightly
vnderstoode
,
is
the
same
iustification
,
that
we
speake
of
,
when
we
saie
onely
faithe
dooeth
iustifie
.
But
when
you
restraine
it
to
Baptisme
of
infauntes
,
you
are
farre
wide
from
our
vnderstandyng
,
and
from
the
truthe
.
For
what
is
Baptisme
to
vs
,
more
then
Circumcision
was
to
Abraham
?
but
Abraham
was
not
iustified
by
Circumsition
,
as
S.
Paule
proueth
at
large
,
therefore
neither
are
we
iustified
by
Baptisme
.
But
Abraham
was
iustified
by
faithe
,
and
receiued
Circumsition
,
as
a
seale
of
his
iustification
,
So
we
beyng
iustified
by
faith
,
receiue
Baptisme
,
as
a
seale
of
our
righteousnes
,
whiche
is
by
faithe
.
Thus
we
doe
not
denie
the
Sacramente
of
Baptisme
,
as
you
moste
shamefully
doe
slaunder
vs
,
but
we
shewe
the
right
vse
,
and
profite
thereof
,
out
of
the
scriptures
.
For
when
wee
haue
receiued
by
faithe
,
the
promises
of
Gods
fauour
,
and
mercie
,
in
whiche
our
saluation
dependeth
,
we
doe
not
refuse
the
seales
,
whiche
are
the
Sacramentes
,
whiche
GOD
hath
added
for
confirmation
of
our
faithe
.
But
whereas
you
restraine
this
iustification
to
infauntes
,
you
shewe
your
ignoraunce
in
the
Scriptures
,
for
he
that
ex
impio
fit
iustus
,
that
is
,
of
a
wicked
man
is
made
righteous
,
muste
beleue
in
hym
that
iustifieth
the
vngodlie
manne
,
as
it
is
in
saincte
Paule
.
Roma
.
iiij
.
and
so
his
faithe
is
imputed
,
or
accoumpted
to
hym
for
righteousnesse
,
and
in
suche
sorte
,
that
it
is
without
respecte
of
woorkes
,
whiche
is
nothyng
els
,
but
that
wee
affirme
,
an
vngodlie
manne
is
iustified
by
faithe
onely
,
for
what
woorkes
canne
he
haue
,
that
should
concurre
with
faithe
,
to
iustifie
him
,
whiche
is
an
vngodly
manne
,
before
he
be
iustified
,
and
therefore
Augustine
saieth
verie
well
of
good
woorkes
.
Sequuntur
iustificatum
,
non
praecedunt
iustificandum
.
Thei
followe
hym
that
is
iustified
,
thei
goe
not
before
hym
that
is
to
bee
iustified
.
Seyng
therefore
,
that
faithe
is
necessarie
in
this
iustification
,
and
infauntes
(
to
speake
properly
)
haue
no
faithe
,
this
iustification
can
not
bee
restrained
to
Baptisme
of
infantes
,
which
if
thei
dye
before
thei
heare
the
worde
of
God
preached
,
that
thei
maie
beleue
,
are
saued
by
election
,
if
thei
bee
the
children
of
God
,
and
not
by
faithe
.
For
as
the
doctrine
of
faithe
,
perteineth
to
theim
onely
,
that
liue
to
heare
the
Gospell
preached
,
to
whiche
thei
maie
giue
credite
,
and
bryng
for
the
fruictes
of
good
woorkes
accordyngly
,
to
the
praise
of
Goddes
glorie
:
So
the
doctrine
of
Iustification
,
by
faithe
onely
,
pertaineth
to
theim
,
and
not
to
infantes
.
And
therefore
your
assertion
,
that
infantes
are
iustified
by
Baptisme
,
commeth
nearer
to
the
errour
of
the
Anabaptistes
,
for
bothe
you
,
and
thei
require
faith
necessarie
,
to
bee
in
all
them
that
shall
bee
Baptised
,
wherevpon
springeth
twoo
heresies
,
the
one
of
the
Anabaptistes
,
deniyng
the
Baptisme
of
infantes
,
because
thei
haue
no
faithe
:
the
other
of
the
Papistes
,
fantasiyng
that
thei
haue
faithe
,
and
therfore
are
iustified
by
Baptisme
.
Whereas
the
saiyng
of
our
sauiour
Christe
,
whiche
is
misunderstoode
of
you
bothe
(
he
that
beleueth
,
and
is
baptised
,
shal
be
saued
)
must
with
all
equitie
,
be
expounded
,
accordyng
to
the
matter
whereof
he
speaketh
,
accordyng
to
the
wordes
goyng
before
.
Which
are
,
Goe
into
all
the
worlde
,
and
preache
the
Gospell
to
euery
creature
.
Mat.
xxviij
.
Mark.
xvj
.
So
that
where
preachyng
hath
gone
before
,
their
faithe
is
necessarie
to
saluation
,
and
necessarie
to
be
required
,
before
a
manne
bee
Baptised
.
For
we
must
remember
,
that
our
sauiour
Christ
,
doeth
not
in
that
place
,
institute
Baptisme
,
but
shewe
how
it
must
bee
added
,
as
a
seale
of
the
Gospell
,
for
confirmation
of
the
beleuers
,
and
for
a
testimonie
of
their
profession
.
But
seyng
that
God
hath
also
a
secret
operation
in
Baptisme
,
whereby
the
children
of
GOD
are
regenerate
,
by
his
holy
spirite
,
and
that
the
fauour
of
God
,
extendeth
by
his
promise
,
not
only
to
our selfes
,
but
also
to
the
seede
of
vs
that
are
faithefull
,
we
minister
the
Sacrament
of
Baptisme
,
to
our
infantes
also
,
because
thei
are
comprehended
within
the
compasse
of
Gods
couenaunte
,
and
therefore
ought
to
haue
the
seale
,
and
cognisaunce
of
Goddes
couenaunte
sette
vpon
them
.
And
yet
not
bindyng
the
grace
of
GOD
so
straightly
,
to
the
outwarde
Elemente
,
but
that
,
he
maie
saue
the
children
of
the
faithfull
,
without
Baptisme
,
whom
he
taketh
out
of
this
life
,
before
thei
can
receiue
this
sacramente
in
the
churche
,
accordyng
to
his
holie
institution
.
And
this
iustification
by
faithe
onely
,
we
doe
not
make
to
be
an
inconstant
qualitie
of
righteousnes
,
that
should
be
within
vs
,
whiche
is
abolished
so
often
as
wee
fall
into
synne
,
but
a
perpetuall
acceptation
of
God
,
wherby
he
imputeth
not
our
synnes
vnto
vs
,
but
accoumpteth
vs
righteous
,
for
the
righteousnes
of
Christe
,
accordyng
as
sainct
Paule
difineth
iustification
by
faithe
,
without
workes
,
out
of
the
xxxj
.
Psalme
.
Blessed
are
thei
whose
iniquities
are
forgiuen
,
and
whose
synnes
are
couered
.
Blessed
is
the
man
to
whom
the
Lorde
dooeth
not
impute
his
synne
.
Roma
.
iiij
.
For
whom
God
dooeth
iustifie
by
faithe
,
he
dooeth
not
iustifie
them
for
a
daie
,
or
a
yere
,
but
for
euer
,
as
S.
Paule
testifieth
,
whom
he
hath
iustified
,
he
hath
glorified
.
Roma
.
viij
.
Whereby
it
is
easie
to
see
,
what
a
vaine
iustification
that
is
,
whiche
you
make
to
be
your
second
kinde
by
penaunce
,
whiche
is
loste
,
by
euery
fall
into
deadly
synne
,
of
whiche
kinde
of
iustification
,
the
scripture
speaketh
not
one
woorde
,
but
it
is
a
fantasie
of
youre
owne
braine
,
to
sette
vp
a
Butcherie
of
mennes
consciences
,
and
to
make
your selues
Lordes
,
ouer
their
consciences
,
by
binding
them
vpon
necessitie
of
saluation
,
to
your
beggerly
Penaunce
.
For
although
a
manne
that
is
regenerate
,
and
iustified
of
God
,
is
not
onely
subiecte
to
infinite
falles
,
as
the
scripture
testifieth
(
the
righteous
manne
falleth
seuen
tymes
a
daie
,
and
riseth
againe
)
but
also
sometymes
falleth
into
greate
,
and
notable
crimes
,
as
Dauid
into
murther
,
and
adulterie
,
yet
can
he
neuer
fall
from
the
fauour
of
God
,
but
that
he
is
called
to
repentaunce
,
and
his
synnes
are
forgiuen
hym
.
For
this
foundation
shall
neuer
faile
,
the
Lorde
knoweth
who
are
his
,
and
whom
soeuer
he
hath
knowen
before
all
tyme
,
theim
he
will
call
in
tyme
thought
conuenient
to
his
wisedome
,
and
theim
whom
he
hath
so
called
,
he
hath
iustified
,
and
whom
soeuer
he
hath
iustified
,
he
will
glorifie
eternally
.
Roma
.
viij
.
And
in
this
iustification
,
whereby
God
receiueth
vs
into
his
fauour
,
and
pardonyng
our
sinnes
,
imputeth
rightousnes
vnto
vs
,
there
is
no
degrees
,
for
when
he
doeth
iustifie
vs
,
he
maketh
vs
his
children
,
and
so
his
children
,
that
wee
are
his
heires
,
and
heires
by
adoption
,
annexed
with
Christe
his
onely
begotten
soonne
by
nature
.
Roma
.
viij
.
Wherefore
althoughe
faithe
,
and
good
woorkes
,
the
one
beyng
the
instrument
to
receiue
,
the
other
beyng
the
fruites
to
shewe
our
iustification
,
maie
,
&
ought
to
increase
daiely
in
vs
,
that
are
iustified
:
Yet
our
iustification
before
GOD
,
is
not
thereby
increased
,
who
imputeth
righteousnesse
vnto
vs
,
for
Christes
sake
alone
,
and
not
for
our
owne
worthines
.
Wherby
it
is
euidente
,
how
vnlike
youre
thirde
kinde
of
iustification
,
is
to
the
iustification
of
God
,
who
iustifieth
not
the
righteous
,
but
the
vngodlie
manne
,
that
beleueth
in
hym
.
And
as
for
the
testimonie
that
you
alledge
,
out
of
the
Apocalipse
,
although
it
maie
haue
a
true
meanyng
,
that
he
which
is
iuste
,
maie
bee
made
more
iuste
,
and
he
that
is
holie
,
maie
bee
made
more
holie
,
whiche
is
of
the
increase
of
vertues
,
and
not
of
iustification
:
yet
the
beste
interpretation
,
accordyng
to
the
Greke
phrase
,
is
rather
of
continuance
,
then
increase
,
and
so
it
is
beste
translated
,
he
that
is
righteous
,
lette
hym
be
righteous
still
,
and
he
that
is
holie
,
let
hym
be
holie
still
.
Wherfore
,
you
se
vpon
how
weake
a
foundation
,
youre
thirde
kinde
of
iustification
dooeth
leane
,
namely
vpon
a
corrupte
translation
.
But
admitte
it
bee
so
,
as
you
dooe
take
it
,
there
is
greate
difference
betwene
a
iuste
manne
,
and
a
manne
iustified
.
For
a
iuste
manne
,
is
he
,
that
is
indued
with
the
vertue
of
iustice
,
whiche
maie
increase
,
or
diminishe
in
hym
:
But
a
iustified
manne
is
he
,
whose
synnes
are
forgiuen
hym
,
and
he
accoumpted
rightous
,
not
for
his
owne
worthinesse
,
but
for
Christes
sake
,
therefore
,
although
the
vertue
of
iustice
,
which
is
a
qualitie
in
hym
,
may
increase
,
yet
,
because
in
Goddes
sight
,
there
is
no
respecte
of
his
worthines
,
his
iustification
can
not
increase
therby
.
For
what
can
he
be
more
then
the
soonne
of
GOD
,
and
inheritour
with
Christ
,
of
the
kyngdome
of
heauen
.
If
you
saie
,
he
maie
haue
greater
reward
,
that
hath
greater
vertues
,
I
will
not
contende
againste
you
,
so
that
this
bee
remembred
,
that
his
vertues
are
rewarded
,
not
as
his
merites
;
but
as
Gods
giftes
,
for
his
promise
sake
.
So
that
a
iuste
,
or
righteous
man
,
is
he
that
exerciseth
hymself
,
in
the
kepyng
of
Goddes
commaundementes
,
so
neare
as
God
shall
giue
hym
grace
,
and
the
infirmitie
of
mannes
corrupt
nature
,
will
admitte
.
But
a
iustified
manne
,
is
he
that
hauyng
no
iustice
,
or
righteousnesse
in
hym
before
,
is
accepted
of
God
for
iust
,
his
iniquities
being
pardoned
,
and
his
sinnes
couered
.
And
for
them
that
be
simple
,
an
example
will
make
the
matter
plaine
.
There
are
twoo
menne
standyng
before
a
prince
,
the
one
that
hath
not
transgressed
the
princes
lawes
,
whiche
maie
be
called
a
iuste
manne
:
The
other
that
hath
greuously
offended
,
and
is
pardoned
of
the
prince
,
whiche
maie
well
bee
termed
a
iustified
manne
.
But
this
difference
there
is
to
be
noted
,
in
this
example
,
that
before
God
,
none
can
bee
iuste
,
or
righteous
,
but
he
that
is
firste
iustified
,
neither
can
any
manne
be
so
iuste
,
but
that
he
offendeth
in
many
thynges
,
and
hath
neede
of
greate
mercie
.
Thus
it
is
cleare
,
how
impertinently
the
increase
of
faithe
,
and
good
woorkes
,
with
tertes
of
Scripture
belongyng
thereto
are
of
you
drawne
to
iustification
before
God
.
Wherefore
by
our
affirmation
,
that
onely
faithe
iustifieth
,
we
neither
denie
the
exercise
,
and
commoditie
of
christes
Sacramentes
,
nor
yet
the
studie
,
and
practise
of
all
good
woorkes
,
commaunded
of
God
,
but
rather
established
them
:
when
we
teache
,
that
the
Sacramentes
are
seales
,
and
confirmation
of
this
faithe
,
and
good
workes
,
are
the
fruites
of
the
same
:
firste
to
the
glorie
of
God
:
secondly
for
the
example
af
others
:
and
thirdly
,
for
assuraunce
of
our
election
to
vs
warde
,
and
increase
of
our
rewarde
before
God
.
And
as
for
that
,
whiche
you
alledge
out
of
saincte
Augustine
,
whiche
of
all
other
writers
,
is
moste
cleare
of
our
iudgemente
,
for
election
,
iustification
,
and
sainctification
,
maketh
nothyng
in
the
worlde
againste
vs
.
For
wee
dooe
not
teache
(
as
I
haue
often
saied
)
that
a
bare
faithe
alone
,
whiche
is
voide
of
good
woorkes
,
is
sufficiente
for
our
saluation
,
but
that
a
true
,
liuely
,
and
fruitefull
faithe
,
onely
dooeth
iustifie
vs
before
God
,
that
GOD
maie
haue
all
the
glory
,
of
our
saluation
in
Christ
:
And
that
sanctification
,
or
good
woorkes
,
of
necessitie
must
followe
a
iustified
man
,
whereby
God
maie
bee
glorified
,
his
neighbour
profited
,
and
himself
rewarded
,
not
of
merite
due
to
his
woorkes
,
but
of
mercie
,
accordyng
to
Goddes
promise
.
And
that
whiche
sainct
Iames
speaketh
of
faieth
,
that
it
dooeth
not
iustifie
,
alone
,
he
meaneth
,
as
he
himselfe
expoundeth
,
of
a
deade
faithe
,
whiche
is
voide
of
good
woorkes
,
of
an
historicall
faith
,
that
there
is
one
God
.
&c.
whiche
the
diuell
beleueth
,
not
of
a
liuely
faithe
,
whiche
worketh
by
charitie
,
nor
of
a
iustifiyng
faithe
,
whiche
embraceth
the
mercie
of
God
set
forthe
in
his
promises
.
So
that
this
saiyng
of
sainct
Iames
,
a
man
is
not
iustified
by
faithe
onlie
,
is
all
one
with
this
,
a
deade
faith
or
an
historicall
faieth
doth
not
iustifie
,
whiche
we
doe
alwaies
affirme
.
And
whereas
he
speaketh
of
iustification
by
woorkes
,
hee
meaneth
of
argumentes
proues
,
and
certeine
signes
to
the
worlde
,
of
iustification
before
God
,
as
it
is
manifest
by
his
examples
.
For
Abraham
was
iustified
before
God
by
faith
,
without
respect
of
his
workes
,
as
sainct
Paule
doth
testifie
,
when
he
beleued
the
promise
,
and
that
the
scripture
saied
his
faithe
was
imputed
to
hym
for
rightousnes
,
whiche
was
long
before
he
offered
his
soonne
Isaake
:
but
this
his
obedience
,
was
a
triall
and
manifest
testimonie
,
of
his
iustification
by
faithe
,
to
all
the
worlde
,
whereuppon
as
saincte
Iames
concludeth
,
it
was
euident
to
al
men
,
how
this
scripture
was
fulfilled
:
Abraham
beleued
God
,
and
it
was
imputed
to
hym
for
righteousnes
.
Likewise
the
harlot
Rahab
,
as
witnesseth
the
Apostle
to
the
Hebrues
the.
11.
was
iustified
by
faith
,
when
she
beleued
the
worde
of
God
,
concernyng
the
destruction
of
her
Countrie
,
and
all
them
that
did
not
ioigne
theimselues
to
the
people
of
god
:
but
she
shewed
the
fruict
of
this
faith
,
when
she
enterteined
and
dismissed
the
spies
,
that
came
to
her
house
.
So
that
by
this
distinction
,
of
faithe
and
iustification
,
sainct
Iames
agréeth
with
S.
Paule
,
whiche
without
it
,
can
neuer
by
reconciled
.
For
that
confusion
of
faithe
and
workes
,
which
the
papistes
make
to
concurre
in
iustification
,
can
neuer
make
theim
agree
,
for
sainct
Paule
doth
flattly
exclude
workes
from
that
office
.
Wee
determine
saieth
he
,
that
a
man
is
iustified
by
faithe
without
the
workes
of
the
lawe
.
Rom.
3.
But
this
is
the
iudgement
of
both
the
Apostles
,
that
a
liuely
faithe
alone
doth
iustifie
.
The
one
affirmeth
,
that
nothing
is
required
to
iustifie
but
faithe
,
the
other
affirmeth
,
that
faithe
whiche
onely
is
required
as
sufficient
to
iustification
,
is
not
deade
,
solitary
or
vnfruictfull
,
but
liuely
,
fruictfull
,
&
accompanied
with
manie
vertues
,
&
good
workes
.
For
he
that
acknowledgeth
his
sinnes
to
be
forgeuen
of
God
for
Christes
sake
,
and
that
he
is
receiued
of
God
as
his
childe
(
whiche
is
to
be
iustified
)
must
needes
loue
God
,
and
all
theym
that
loue
God
,
muste
néedes
haue
a
desier
to
obeye
God
,
honour
God
,
to
be
thanckefull
to
God
,
and
to
profette
all
theim
,
that
God
hath
commaunded
hym
to
loue
.
And
this
is
the
worste
effecte
of
onely
faithe
iustifiyng
.
But
because
you
make
it
so
straunge
a
matter
,
as
though
it
had
neuer
been
heard
of
in
the
worlde
before
nowe
,
that
faithe
alone
or
onely
faithe
doth
iustifie
,
I
will
rehearse
you
the
sentences
of
a
fewe
doctours
,
that
I
haue
readde
,
whiche
in
plaine
wordes
affirmed
the
same
,
many
hundred
yeres
before
you
and
I
were
borne
.
Not
doubtyng
but
they
,
that
haue
redde
more
then
I
,
are
able
to
bring
forth
a
greate
deale
more
then
I
haue
brought
.
Origines
,
though
otherwise
a
verie
vnpure
writer
,
yet
for
iustification
by
faithe
onely
,
speaketh
very
plainly
,
although
not
in
all
poinctes
truely
,
vpon
the
Epistle
to
the
Rom.
lib.
3.
Cap.
3.
Dicit
sufficere
solius
fidei
iustificationem
,
ita
vt
credens
quis
tantummodo
,
iustificetur
etiamsi
operis
nihil
ab
eo
fuerit
expletum
.
Imminet
igitur
nobis
qui
integram
esse
scripturam
Apostoli
conamur
asserere
,
&
ordine
suo
cuncta
constare
,
vt
requiramus
,
quis
sine
operibus
,
sola
fide
iustificatus
sit
.
Quantum
igitur
ad
exemplum
pertinet
.
&c.
S.
Paule
saieth
that
the
iustification
of
faith
alone
,
doth
suffice
,
so
that
he
whiche
beleueth
onlie
,
maie
bee
iustified
,
although
he
haue
doen
no
good
worke
.
Wherefore
it
standeth
vs
vppon
,
that
take
in
hande
to
defende
the
writyng
of
the
Apostle
,
to
bee
perfecte
and
all
thinges
therein
to
stande
with
good
order
,
to
enquire
who
was
iustified
by
faithe
onely
without
woorkes
.
Therefore
for
examples
sake
,
I
thinke
that
theife
is
sufficiente
,
whiche
beeyng
crucified
with
Christe
,
cried
to
hym
from
the
Crosse.
Lord
Iesu
remember
me
when
thou
comest
into
thy
kyngdome
.
Neither
is
there
any
other
good
woorkes
of
his
described
in
the
Gospell
,
but
for
this
faieth
onely
,
Iesus
saide
to
hym
,
verily
I
saie
to
thee
,
this
daie
thou
shalte
bee
with
me
in
Paradice
.
Thus
far
Origine
.
Neuertheles
wee
muste
remember
,
as
I
haue
saide
before
,
that
although
this
thief
was
iustified
by
faithe
onely
,
yet
this
faithe
was
fructefull
of
suche
good
workes
,
as
the
tyme
suffered
hym
to
expresse
,
as
inuocation
,
repentaunce
,
reprehension
of
his
fellowe
.
&c.
The
same
Origene
saieth
.
Idem
enim
ipse
deus
,
ex
vtroque
populo
non
circumcisionis
,
aut
praeputij
priuilegio
,
sed
solius
fidei
contemplatione
iustificat
.
The
same
God
out
of
bothe
the
people
,
not
by
priuilege
of
Circumcision
,
or
vncircumcision
,
but
by
the
contemplation
of
faith
alone
,
dothe
iustifie
.
And
in
the.
4.
booke
and.
4.
Cap.
Initium
iustificandi
à
deo
fides
est
qua
credit
in
iustificantem
,
&
haec
fides
cum
iustificata
fuerit
,
tanquam
radix
imbre
suscepto
haeret
in
animae
solo
.
&c.
Faithe
is
the
beginnyng
of
iustifiyng
before
god
,
which
beleueth
in
hym
that
iustifieth
,
and
this
faithe
after
it
is
iustified
,
as
a
roote
that
is
wattered
with
a
showre
of
raine
,
abydeth
faste
in
the
grounde
of
the
soule
,
that
when
it
beginneth
to
bee
dressed
and
delued
by
the
lawe
of
God
,
the
boughes
arise
in
it
,
whiche
bring
forthe
the
fruicte
of
good
workes
.
And
in
diuers
other
places
Origen
,
sheweth
himself
to
be
of
the
same
minde
.
Sainct
Cypriane
ad
Quirinum
.
Cap.
4.
In
nullo
gloriandum
quando
nostrum
nihil
sit
.
We
haue
to
bost
of
nothing
,
seyng
nothing
is
our
owne
.
Where
bee
then
our
merites
?
Againe
.
Cap.
42.
Fidem
tantum
prodesse
,
&
tantum
nos
posse
,
quantum
credimus
.
He
affirmeth
that
faithe
onely
doth
profitte
,
and
that
so
muche
as
we
beleue
,
so
muche
we
maie
obtaine
.
Wherein
he
agreeth
with
our
sauiour
Christe
saiyng
,
all
thinges
are
possible
to
hym
that
beleueth
.
Also
in
his
booke
de
duplici
Martyrio
,
he
writeth
thus
.
Non
credit
in
deum
,
qui
non
in
eo
solo
collocat
totius
foelicitatis
suae
fiduciam
.
He
doothe
not
beleue
in
God
whiche
dooeth
not
place
in
him
alone
the
assurance
of
all
his
felicitie
.
In
whom
then
doe
Papistes
beleue
,
that
truste
in
their
owne
merites
and
in
creatures
?
Sainct
Hilarie
agreeth
in
the
same
sentence
de
Trinitate
.
lib.
2.
Et
cum
sola
fide
expleri
quae
praecepta
sunt
oporteret
.
&c.
Seing
that
these
thinges
whiche
are
commaunded
,
must
be
accomplished
by
faithe
onely
,
that
is
to
worshippe
the
father
,
and
with
hym
to
honour
the
soonne
,
and
to
abounde
in
the
holy
ghoste
,
wee
are
inforced
to
extende
the
basenes
of
our
speache
,
to
those
thinges
that
are
vnspeakable
.
Also
wrytyng
vppon
Mathewe
Canone
.
21.
he
hath
these
wordes
Nam
inuiti
licet
confitentur
quis
obsecutus
sit
voluntati
iunior
scilicet
,
filius
obediens
professione
licet
non
efficiens
in
tempore
.
Quia
fides
sola
iustificat
,
atque
ideo
publicani
&
meretrices
in
regno
coelorum
erunt
priores
,
quia
Ioanni
crediderunt
.
For
thei
confesse
though
it
be
againste
their
will
,
who
hath
obeied
the
fathers
wil
:
namely
the
yonger
,
sonne
obedient
in
profession
,
although
not
performing
in
time
.
Because
faith
alone
doth
iustifie
,
and
therefore
the
Publicanes
and
harlattes
shal
be
sooner
in
the
kingdome
of
heauen
,
because
they
beleued
Ihon.
&c.
And
in
the.
8.
Canon
hee
hath
this
plaine
conclusion
.
Fides
sola
iustificat
,
faithe
alone
doth
iustifie
.
Therefore
wée
are
not
alone
that
teache
so
.
Gregorius
Nazianzenus
in
his
Oration
.
22.
de
modestia
in
disceptationibus
.
Prope
te
ait
verbum
est
,
thesaurum
hunc
intellectus
habet
,
&
lingua
,
hic
quidem
credens
,
illa
vero
confitens
,
quid
his
opibus
succinctius
,
quid
dono
hoc
facilius
?
Confitere
christum
,
&
credas
eum
à
mortuis
suscitatum
esse
,
ac
saluaberis
:
siquidem
&
credere
solum
iustitia
est
,
salus
autem
perfecta
confiteri
,
loquendique
libertatem
addere
scientiae
.
The
worde
saieth
he
,
is
neare
vnto
thée
,
and
this
treasure
thine
vnderstandyng
,
and
thy
tongue
hath
,
the
one
beleuyng
,
the
other
confessing
,
what
can
bee
more
shorte
,
then
these
riches
?
what
more
easie
then
this
gifte
?
Confesse
Christ
and
beleue
that
hee
is
raised
from
death
,
and
thou
shalte
be
saued
.
For
to
beleue
onely
is
rightousnes
,
and
perfecte
saluation
to
confesse
and
to
adde
fréedom
of
speache
to
knowledge
.
The
same
Gregorius
carmine
de
rebus
suis
,
speaking
in
the
person
of
the
publicane
that
praied
with
the
Pharisie
.
Non
opera
me
saluabunt
,
tua
autem
gratia
,
tuaeqús
misericordia
,
mihi
stillet
profano
,
quam
solam
miseris
rex
praebuisti
spem
peccatoribus
.
Woorkes
shall
not
saue
me
,
but
lette
thy
grace
and
thy
mercie
droppe
vppon
mée
profane
man
,
which
onely
hope
,
O
Kyng
thou
hast
geuen
to
miserable
sinners
.
From
hym
dissenteth
not
Basilius
Magnus
de
humilitate
hom.
51.
Haec
enim
est
perfecta
,
ac
integra
gloriatio
in
deo
,
quando
neque
ob
iusticiam
suam
quis
se
iactat
,
sed
nouit
quidem
seipsum
verae
iusticiae
indigum
esse
,
sola
autem
fide
in
Christum
iustificatum
esse
.
This
is
a
perfecte
and
full
reioysyng
in
GOD
,
when
a
manne
doeth
not
boast
hymselfe
of
his
owne
rightousnes
,
but
knoweth
hymselfe
to
be
voide
of
true
rightousnes
,
and
to
bee
iustified
by
faithe
onely
in
Christ
.
The
Papistes
now
adaies
saieth
it
is
greate
pryde
and
presumption
whiche
Basile
acknowledgeth
to
be
true
humilitie
.
Saincte
Ambrose
in
many
places
,
sheweth
hymself
to
bée
of
the
same
minde
,
as
in
his
exhortation
Ad
virgines
,
speaking
of
the
dowrie
,
that
Christ
requireth
of
vs
,
to
ioigne
with
hym
in
marriage
:
Sola
est
fides
vtrique
indiscreta
sexui
,
census
virorum
dos
virginum
.
It
is
faithe
onely
,
whiche
is
indifferente
to
bothe
sexes
,
the
substance
of
men
the
dowrie
of
virgines
.
Also
in
the
same
worke
.
Nam
vnde
mihi
tantum
meriti
est
cui
indulgentia
pro
corona
est
?
For
whence
should
I
haue
so
greate
merite
,
when
mercie
is
my
croune
.
And
againe
,
Non
ex
operibus
sed
ex
fide
vnusquisque
iustificatur
à
domino
.
Not
by
workes
,
but
by
faith
is
euery
one
iustified
of
the
lorde
.
And
in
his
Epistle
.
82.
Ad
Vercellenses
:
Sola
vos
comitabitur
fides
.
Erit
sanè
etiam
iustitia
comes
si
fides
praeuia
sit
.
Onely
faithe
shall
beare
you
compaignie
.
And
righteousnes
also
shal
be
your
companion
,
if
faithe
goeth
before
.
Also
in
Lucam
lib.
2.
Capit.
2.
Nihil
in
hoc
censu
verearis
terribile
,
nihil
immite
,
nihil
triste
,
sola
vnumquemque
fides
signat
.
Feare
nothyng
in
this
taxyng
,
that
should
bee
terrible
,
nothyng
cruell
,
nothyng
sadde
,
or
heauie
:
onely
faithe
doeth
marke
euery
manne
?
But
these
places
,
you
will
saie
,
are
somewhat
darcke
:
You
shall
haue
therefore
,
them
that
are
plaine
enough
.
Vpon
the
Epistle
to
the
Romaines
.
Chapit
.
iij.
vpon
these
wordes
.
Iustificati
gratis
per
gratiam
ipsius
,
that
is
,
Beyng
iustified
freely
by
his
fauoure
,
he
writeth
thus
:
Iustificati
sunt
gratis
,
quia
nihil
operantes
,
neque
vicem
reddentes
,
sola
fide
iustificati
sunt
dono
dei
.
Thei
are
iustified
freely
,
because
without
any
woorkyng
,
or
requitynge
,
thei
are
iustified
by
faithe
alone
,
by
the
gifte
of
God
.
And
vpon
the
iiij
.
Chapiter
Quomodo
ergo
Iudaei
per
opera
legis
iustificari
,
se
putant
,
iustificatione
Abrahae
,
cum
videant
Abraham
non
ex
operibus
legis
sed
sola
fide
iustificatum
?
Non
ergo
opus
est
lex
,
quando
impius
per
solam
fidem
iustificatur
apud
deum
secundum
propositum
gratiae
dei
.
Sic
decretum
dicit
à
deo
vt
cessante
lege
solam
fidem
gratia
dei
posceret
ad
salutem
.
That
is
.
How
dooe
the
Iewes
thinke
,
that
thei
maie
bee
iustified
through
the
woorkes
of
the
lawe
,
by
the
iustification
of
Abraham
,
when
thei
see
that
Abraham
,
was
not
iustified
by
the
woorkes
of
the
lawe
,
but
by
faithe
alone
?
Therefore
the
lawe
is
not
necessarie
,
seeyng
the
vngodly
manne
,
is
iustified
before
GOD
,
by
faithe
onely
,
accordyng
to
the
purpose
of
the
grace
of
God
:
for
so
he
saith
it
is
decreed
of
God
,
that
the
lawe
ceasyng
the
grace
of
God
requireth
faithe
alone
to
saluation
.
And
in
the
same
Chapiter
,
Beatos
dicit
,
de
quibus
hoc
sanxit
deus
vt
sine
labore
et
aliqua
obseruatione
,
sola
fide
iustificentur
apud
deum
.
He
saieth
thei
are
blessed
,
of
whom
GOD
hath
decreed
this
thyng
,
that
without
labour
,
and
any
obseruation
,
thei
should
bee
iustified
before
God
,
by
faithe
alone
.
And
againe
:
Manifeste
beati
sunt
,
quibus
sine
labore
,
vel
opere
aliquo
,
remittuntur
iniquitates
,
&
peccata
teguntur
.
Nulla
ab
his
requisita
poenitentiae
opera
,
nisi
tantum
vt
credent
:
It
is
manifeste
,
that
thei
are
happie
,
to
whom
their
iniquities
are
forgiuen
,
and
their
synnes
hidde
,
without
any
laboure
,
or
woorke
of
theirs
,
and
no
workes
of
repentaunce
,
required
of
them
,
but
onely
that
thei
should
beleue
.
And
in
the.
10.
chapiter
.
Nullum
opus
dicit
legis
,
sed
solam
fidem
dandam
in
causa
Christi
.
He
saieth
,
that
no
woorke
of
the
lawe
,
but
onely
faithe
muste
bee
giuen
in
the
cause
of
Christe
.
And
in
the
eleuenth
chapiter
.
Et
quoniam
versutia
aduersarij
cumulari
peccata
coeperunt
,
vt
per
interdictum
magis
reus
homo
constitueretur
:
deus
clementia
bonita
tis
suae
semper
,
homini
procurans
,
vt
&
quod
sine
lege
erat
peccatum
,
&
in
lege
non
possit
deleri
,
hoc
decreuit
,
vt
solam
fidem
poneret
,
per
quam
omnia
peccata
abolerentur
,
vt
quia
nulla
spes
per
legem
omnibus
hominibus
erat
,
dei
misericordia
saluarentur
.
And
because
through
the
subtiltie
of
the
aduersarie
,
synnes
beganne
to
bee
increased
,
so
that
through
the
forbiddyng
,
a
manne
was
made
more
giltie
,
God
prouidyng
alwaie
for
manne
,
by
the
mercie
of
his
goodnes
,
so
that
,
that
whiche
was
synne
without
the
lawe
,
and
by
the
lawe
could
not
bee
putte
awaie
,
he
decreed
this
,
to
prepare
onely
faithe
,
by
whiche
all
synnes
should
be
taken
awaie
,
that
because
there
was
no
hope
to
all
men
by
the
lawe
,
thei
might
bee
saued
by
the
mercie
of
God
.
And
vpon
the
j.
Cor.
Cha.
j.
Datam
dicit
gratiam
,
à
deo
in
Christo
Iesu
,
quia
gratia
sie
data
est
in
Christo
Iesu
,
quia
hoc
constitutum
est
à
deo
,
vt
qui
credit
in
Christum
saluus
sit
sine
opere
,
solae
fide
gratis
accipiens
remissionem
peccatorum
.
He
saieth
,
that
grace
is
giuen
from
God
,
in
Iesus
Christe
,
because
grace
is
so
giuen
in
Christe
Iesus
,
for
that
it
is
so
appoincted
of
God
,
that
he
whiche
beleueth
in
Christe
,
shall
bee
saued
without
workes
,
receiuyng
forgiuenesse
of
his
synnes
freely
,
by
faithe
alone
.
And
vpon
the
ij
.
Cor.
Chap.
iij.
speaking
of
the
lawe
of
the
Gospell
.
Haec
lex
dat
libertatem
solam
fidem
poscens
.
This
lawe
giueth
libertie
,
requiryng
faithe
alone
.
And
in
the
Preface
before
the
Epistle
to
the
Galathians
.
Si
ergo
haec
dicta
intelligerent
,
à
lege
recederent
,
scientes
à
praedicatione
Ioannis
Baptistae
,
legem
iam
cessare
,
vt
sola
fides
sufficiat
ad
salutem
abbreuiata
ex
lege
.
If
therefore
thei
did
vnderstande
these
saiynges
,
thei
would
depart
from
the
lawe
,
knowyng
that
since
the
preachyng
of
Ihon
the
Baptiste
,
the
lawe
is
now
ceased
,
and
faithe
alone
sufficeth
,
whiche
is
an
abbridgemente
of
the
lawe
.
Also
vpon
the
third
Chapiter
of
the
Epistle
to
the
Galathians
Sed
aliud
aduersum
improuida
praesumptione
defendunt
,
putantes
iustificationem
sine
operibus
legis
prouenire
non
posse
,
cum
sciant
Abraham
qui
forma
eius
rei
est
,
sine
operibus
legis
per
solam
fidem
iustificatum
.
But
thei
maintaine
an
other
contrary
thyng
,
by
vnskilfull
presumption
,
thinkyng
that
iustification
,
can
not
bee
obteined
without
the
workes
of
the
lawe
,
whereas
thei
knowe
that
Abraham
,
whiche
is
the
example
of
that
matter
,
was
iustified
by
faithe
onely
without
the
woorkes
of
the
lawe
.
And
againe
.
Manifestatis
enim
peccatis
suis
conclusi
sunt
vt
se
excusare
non
possent
,
sed
quaererent
misericordiam
vt
veniens
qui
promissus
erat
Abrahae
,
solam
fidem
ab
eis
posceret
,
quam
habuit
Abraham
.
For
when
their
synnes
were
made
open
,
thei
were
concluded
,
so
that
thei
could
not
excuse
theim selues
,
but
were
faine
to
seeke
mercie
,
that
when
he
came
,
whiche
was
promised
to
Abraham
,
he
might
require
onely
faith
of
theim
,
whiche
Abraham
had
.
And
vpon
the
v.
Chapiter
.
Atque
per
hoc
neque
praeputium
valet
quiquam
neque
Circumcisio
.
Sed
sola
fides
opus
est
in
charitate
ad
iustificationem
.
And
by
this
,
neither
Circumcision
,
nor
vncircumcision
is
worthe
any
thing
,
but
onely
faith
in
loue
,
is
necessarie
to
iustification
.
Chrysostome
also
,
although
he
dooe
often
saie
,
that
faithe
alone
is
not
sufficient
to
saluation
,
he
meaneth
it
of
a
deade
,
and
an
historicall
faithe
,
whiche
is
not
fruictefull
of
good
workes
,
as
sainct
Iames
doth
:
But
that
he
acknowledgeth
a
true
,
and
liuely
faithe
,
to
iustifie
alone
,
maie
sufficiently
appeare
by
these
testimonies
.
First
vpon
Math.
Chapiter
.
j.
Hom.
i.
Non
enim
laboribus
nostris
,
neque
sudoribus
,
non
doloribus
&
arumnis
,
sed
per
dei
in
nos
tantummodo
charitutem
,
tam
grandia
haec
promissa
suscepimus
.
Not
by
our
labours
,
nor
our
trauailes
,
not
by
our
sorowes
,
and
griefes
,
but
onely
by
the
loue
of
God
toward
vs
,
we
haue
receiued
these
greate
promises
.
And
in
the
twelue
Homelie
.
I
am
non
visibili
specie
qua
vtique
non
egemus
,
cum
nobis
pro
cunctis
sola
fides
sufficiat
.
We
haue
not
nede
now
of
outward
shew
when
onely
faithe
sufficeth
vs
for
al
thinges
.
And
vpon
the
Actes
Home
.
xxx
.
Vide
quomodo
vbique
omnia
tribuunt
deo
.
Hos
&
nos
imitemur
.
Nihil
nostrum
esse
putemus
,
quandoquidem
&
ipsa
fides
non
est
nostrum
opus
.
See
how
thei
ascribe
all
thynges
,
euery
where
to
god
.
Lette
vs
then
followe
theim
,
lette
vs
thinke
nothyng
is
our
own
,
seyng
that
faithe
it self
is
not
our
woorke
.
And
again
Home
.
xxxij
.
A
sola
fide
(
inquit
)
illa
assecutisunt
,
&
non
operibus
,
vel
circumcisione
.
Thei
obteined
(
saieth
he
)
those
thinges
by
faith
alone
,
not
by
workes
,
or
Circumcision
.
Againe
De
prodit
.
Iud.
Speakyng
of
the
penitente
Thiefe
,
whether
he
had
any
good
woorkes
,
or
were
Baptised
.
Neque
enim
de
hoc
contenderim
ego
,
sed
illud
vmim
asseuerauerim
,
quod
sola
fides
per
se
saluum
fecerit
.
Of
that
matter
I
will
not
contende
,
but
this
one
thyng
I
will
affirme
,
that
onely
faithe
by
it self
,
made
hym
to
bee
saued
.
Also
vppon
the
Episto
.
ad
Roma
.
Home
.
ij
.
Speakyng
of
righteousnesse
.
Non
enim
sudoribus
,
&
laboribus
,
illam
comparabis
,
sed
ex
diuino
gratiae
don●
quod
ex
supernis
est
gratis
vt
accipias
oportet
.
Vnum
hoc
solum
adferens
de
tuo
,
vt
credas
.
Thou
shalt
not
obtaine
it
by
labours
,
and
trauailes
,
but
thou
must
receiue
it
freely
,
by
the
gifte
of
Gods
grace
,
whiche
is
from
aboue
,
bryngyng
this
one
thyng
onely
of
thyne
,
that
thou
beleue
.
Againe
,
Hom.
vij
.
Hîc
virtutem
dei
ostendit
,
quod
non
solum
saluauit
,
sed
&
iustificauit
,
&
in
gloriationem
induxit
,
nullis
ad
hoc
vsus
operibus
,
sed
fidem
tantum
exigens
.
Heare
he
sheweth
the
power
of
God
,
that
he
hath
not
onely
saued
vs
,
but
also
iustified
,
and
brought
vs
into
a
reioysyng
,
vsyng
here
to
,
none
of
our
woorkes
,
but
requiryng
faithe
onely
.
And
againe
.
Quam
primum
homo
credidit
confestim
iustificatus
est
.
So
sone
as
a
manne
hath
beleued
,
immediately
he
is
iustified
.
And
Hom.
viij
.
Ne
enim
quis
dicat
quid
vetat
quominus
,
&
fidem
habeam
,
&
legem
interim
seruem
,
ostendit
fieri
non
posse
.
Fidei
siquidem
virtutem
de
honeflat
,
quisquis
legem
vt
velut
saluantem
seruat
.
And
least
any
manne
should
saie
,
what
letteth
,
but
that
I
maie
haue
faith
,
and
kepe
the
lawe
also
?
He
sheweth
it
can
not
be
,
for
he
dishonoureth
the
vertue
of
faithe
,
who
so
keepeth
the
lawe
,
as
able
to
saue
hym
.
And
in
the
9.
Hom.
Nos
solam
fidem
attulimus
,
we
haue
brought
faithe
alone
.
And
in
the
same
Homelie
Apostolus
cum
dicit
spes
non
confundit
,
non
recte
factis
nostris
,
sed
dilectioni
dei
rem
omnem
acceptam
fert
.
When
the
Apostle
saith
,
hope
doth
not
confound
,
he
ascribeth
the
whole
matter
,
not
to
our
good
deedes
,
but
to
the
lawe
of
God
.
And
in
the.
14
,
Hom.
Vnum
enim
hoc
tantummodo
donum
dei
obtulimus
,
quod
futura
nobis
promittenti
credimus
,
at
que
hac
sola
viae
saluati
sumus
.
This
onely
gifte
we
haue
offered
to
God
,
that
when
hee
promiseth
vs
thinges
to
come
,
wee
beleue
hym
,
and
by
this
onelie
waie
we
are
saued
.
Also
vpon
the
Epistle
ad
Galath
.
Cap.
2.
Scientes
quod
non
iustificabitur
homo
ex
operibus
legis
,
sed
tantum
per
fidem
Iesu
Christi
,
knowing
that
a
man
shall
not
be
iustified
by
the
workes
of
the
lawe
,
but
onely
by
saieth
of
Ieseus
Christe
.
And
vppon
Cap.
3.
Tum
enim
valet
fides
,
cum
nihil
accesserit
exlege
.
Then
faieth
is
of
force
,
when
nothing
of
the
lawe
is
added
to
it
.
Also
speakyng
of
Abraham
.
Quod
si
is
ante
gratiam
ex
fide
iustificatus
est
,
idque
cum
&
operibus
bonis
floreret
,
multo
magis
nos
.
Quid
igitur
illi
detrimenti
attulit
,
quod
non
esset
sub
legee
?
nihil
,
sed
sufficiebat
ei
fides
ad
iusticiam
.
If
he
before
the
time
of
grace
,
were
iustified
by
faithe
,
and
that
when
he
florished
in
good
workes
,
muche
more
we
.
What
hurte
was
it
then
to
hym
,
that
he
was
not
vnder
the
lawe
?
none
at
all
.
But
his
faithe
was
sufficiente
to
hym
for
righteousnes
.
Again
.
Rursum
illi
dicebant
qui
sola
fide
nititur
execrabilis
est
,
hic
contra
demonstrat
,
qui
sola
fide
nititur
,
eum
benedictum
esse
.
They
saide
,
hee
that
trusteth
vnto
faith
alone
is
accursed
,
but
he
saieth
,
contrariwise
,
he
that
trusteth
vnto
faithe
alone
,
is
blessed
.
Quum
enim
lex
esset
infirmior
quam
vt
posset
hominem
ad
iusticiam
perducere
,
repertum
est
non
leue
remedium
,
nempe
fides
,
quae
quod
legi
erat
impossibile
,
per
se
redderet
poffibile
.
For
when
the
law
was
of
lesse
force
,
then
that
it
was
able
to
bring
a
manne
to
righteousnes
:
a
remedie
of
no
small
fores
was
founde
out
,
namely
faieth
,
whiche
by
herselfe
,
shoulde
make
that
possible
,
which
was
impossible
to
the
lawe
.
Also
vpon
the
Epi.
ad
Ephes.
Hom.
5.
Ex
sola
quippe
fide
nos
saluauit
.
For
he
saued
vs
by
faithe
alone
.
And
vpon
the
Ep.
ad
Colloss
.
Hom.
5.
Apparet
quidem
&
in
reliquis
magna
mysterij
huius
gloria
,
verum
multo
magis
in
istis
.
Hoēs
enim
lapidibus
stupidiores
ad
angelorum
subito
dignitatem
simpliciter
nudis
verbis
,
solaque
fide
fine
omni
operum
adminiculo
euehere
reuera
gloria
est
,
ac
misterij
huius
diuitiae
.
The
greate
glorie
of
this
misterie
truely
appeareth
in
the
rest
,
but
muche
more
in
these
.
For
to
aduance
men
that
are
more
doltishe
then
stones
,
sodenly
to
the
dignitie
of
Angelles
,
simplie
with
bare
woords
,
and
faith
alone
,
with
out
all
helpe
of
workes
,
is
glorie
in
deede
,
and
the
riches
of
this
misterie
.
And
in
the
6.
Hom.
Per
fidem
operationis
dei
qui
exitauit
eum
ex
mortuis
.
Benedixit
,
totum
enim
fidei
est
.
Credidistis
deum
exitare
posse
,
atque
ita
exitati
estis
.
By
faith
of
the
operation
of
God
,
which
raised
him
from
the
deade
.
He
hath
saied
well
.
For
it
is
all
of
faithe
.
You
haue
beleued
that
God
can
raise
you
,
and
so
you
are
raised
.
Againe
,
In
decretis
(
inquit
)
quibus
decretis
fide
:
satis
est
credere
,
non
operibus
opera
,
sed
fidei
adiunxit
opera
.
In
the
decrées
(
he
saieth
)
whiche
decrees
?
In
faithe
for
it
is
sufficiet
to
beleue
,
he
ioygneth
not
works
to
workes
,
but
workes
to
faithe
.
Also
vppon
.
2.
Thess.
Hom.
4.
Quo
modo
in
salutem
?
vt
sanctificaret
nos
per
spiritum
.
Ab
istis
namque
salutis
nostrae
summa
dependet
,
nusquam
ab
operibus
,
nusquam
à
recte
factis
,
sed
per
fidem
veritatis
Howe
vnto
saluation
?
that
he
might
sanctifie
vs
by
his
spirit
.
For
herof
dependeth
the
sume
of
our
saluation
,
not
at
al
of
woorkes
,
not
at
all
of
good
deedes
,
but
by
faithe
,
or
belefe
of
the
truth
.
Also
vpon
the
1.
Tim.
Hom.
3.
Id
solum
inquit
attulimus
nos
quia
credidimus
christum
nos
posse
saluare
.
This
onely
saith
he
haue
wee
brought
,
namely
,
that
we
haue
beleued
,
that
christ
is
able
to
saue
vs
.
And
in
the.
4.
Hom.
Quid
igitur
est
?
ita
cui
difficilis
habebatur
fides
,
quod
inimici
,
quod
peccatores
,
quod
hi
qui
in
lege
non
iustificantur
,
neque
per
opera
,
hi
continuo
ex
fide
sola
primas
partes
meritorum
consecuti
sunt
.
&c.
what
is
it
ihen
?
so
that
to
whom
faiethe
seemed
a
harde
matter
,
because
that
enimies
,
because
that
sinners
,
because
that
they
whiche
colde
not
bee
iustified
by
the
lawe
,
nor
yet
by
workes
,
these
immediatly
by
faithe
,
alone
obtained
the
chief
worthines
.
And
in
the
same
place
.
Incredibile
enim
videbatur
,
siquidem
homo
qui
omnem
priorem
vitam
frustra
,
atque
inaniter
consumpsisset
,
duxissetque
per
mala
opera
,
post
modum
ex
fide
sola
saluandus
diceretur
.
For
it
séemed
an
incredible
thing
,
that
a
manne
,
whiche
had
spent
all
his
former
life
vainely
and
to
no
purpose
,
but
passed
it
awaie
in
euill
workes
,
shoulde
afterwarde
be
saide
to
be
saued
by
faith
alone
.
Also
the
Epistle
to
Titus
.
Hom.
3.
Si
enim
credis
fidei
,
cur
alia
infers
quasi
fides
iustificare
non
sufficiat
sola
.
If
thou
truste
vnto
faithe
.
,
why
bryngeste
thou
in
other
thinges
?
as
though
faieth
alone
were
not
sufficient
to
iustifie
.
Likewise
vppon
the
Epistle
to
the
Hebrues
Cap.
4.
Hom.
7.
Accedamus
cum
fiducia
petentes
.
Tantum
fidem
adferamus
,
&
omnia
tribuet
.
Lette
vs
approache
neare
with
confidence
makyng
our
petition
,
let
vs
bring
foorth
faith
onely
,
and
he
geueth
all
thinges
.
These
testimonies
dooth
aboundauntly
declare
,
what
Chrisostome
thought
of
iustification
by
faith
alone
.
Let
vs
now
sée
what
sainct
Ierome
wil
saie
to
the
same
matter
.
First
therfore
against
the
Pelagians
.
lib.
1.
Hee
writeth
thus
.
Ergo
iusti
sumus
quando
nos
peccatores
fatemur
,
&
iustitia
nostra
non
ex
proprio
merito
,
sed
ex
dei
consistit
misericordia
.
Then
are
we
rightous
,
when
we
confesse
our selues
to
bee
sinners
,
&
our
vnrighteousnes
consisteth
not
of
our
owne
merite
,
but
of
the
mercie
of
god
.
And
in
the.
2.
boke
of
the
same
worke
.
Manifestè
ostendit
non
in
hominis
merito
,
sed
in
dei
gratia
esse
iusticiam
,
qui
sine
legis
operibus
credentium
suscipit
fidem
.
He
sheweth
manifestly
,
that
rightousnes
is
not
in
the
merite
of
a
manne
,
but
in
the
grace
of
God
,
whiche
receiueth
the
faieth
of
beleuers
without
the
woorkes
of
the
lawe
.
Also
in
his
Commentarie
vppon
Marke
Chap.
14.
Gratia
non
meritis
saluati
sumus
à
deo
:
we
are
saued
of
God
by
grace
,
and
not
by
merites
.
And
oftentymes
els
where
he
speaketh
to
the
same
effecte
,
but
especially
in
the
Commentarie
vpon
the
Epistle
to
the
Romaines
,
whiche
beareth
his
name
.
Cap.
4.
Conuertentem
impium
per
solam
fidem
iustificat
deus
,
non
opera
bona
quae
non
habuit
.
God
iustifieth
the
vngodly
man
when
he
conuerteth
by
faith
alone
,
not
by
good
workes
whiche
he
had
not
.
And
Cap.
10.
Ignorantes
quod
deus
ex
sola
fide
iustificat
,
&
iustos
se
ex
legis
operibus
,
quam
non
custodiebant
putantes
.
&c.
Not
knowyng
that
God
doth
iustifie
by
faithe
alone
,
and
thinking
them selues
iuste
by
the
woorkes
of
the
lawe
whiche
they
did
not
kepe
:
Againe
.
Talis
est
ille
qui
Christum
credidit
die
qua
credidit
,
qualis
ille
qui
vniuersam
legem
impleuit
.
He
that
beleueth
in
christ
,
is
such
a
one
the
first
daie
in
which
he
beleueth
,
as
he
is
,
that
hath
fulfilled
all
the
lawe
.
And
againe
Moyses
distinxit
in
leuitico
inter
vtramque
iusticiam
,
fidei
scilicet
atque
factorum
,
quod
altera
operibus
,
alterae
sola
fidei
credulitate
accedente
fiat
.
Moses
in
Leuiticus
made
distinction
of
both
kindes
of
righteousnes
,
namely
of
faith
&
of
déedes
,
that
the
one
is
brought
to
passe
by
workes
,
the
other
by
onely
beliefe
of
faith
commyng
vnto
it
:
yet
againe
in
the
same
Chapiter
.
Ergo
si
fides
sufficit
ad
iusticiam
,
&
confessio
ad
salutem
,
inter
Iudeum
&
Gentiles
credentes
,
nulla
est
discretio
.
Therfore
if
faith
suffice
to
righteousnes
,
and
confession
to
saluation
,
there
is
no
difference
betwene
the
Iewe
and
the
Gentile
that
are
beleuers
.
And
vpon
the
Epistle
ad
Gal.
Cap.
1.
Gratia
vobis
qua
sola
estis
fide
saluati
.
Grace
to
you
by
whiche
alone
through
faithe
you
are
saued
.
And
Cap.
2
Non
ex
operibus
legis
,
sed
sola
fide
sicut
Gentes
,
vitam
in
Christo
inuenisse
te
nosti
:
He
maketh
Paule
speakynge
to
Peter
saiynge
:
Thou
knowest
that
thou
thy selfe
,
haste
founde
life
in
Christe
,
not
by
the
woorkes
of
the
lawe
,
but
by
faithe
alone
as
the
Gentiles
haue
.
Again
.
Si
enim
gentes
fides
sola
non
saluat
,
nec
nos
,
quia
ex
operibus
legis
nemo
iustificatur
.
If
faithe
alone
doth
not
saue
the
Gentiles
,
no
more
doth
it
saue
vs
,
for
no
manne
is
iustified
by
the
workes
of
the
lawe
.
And
vpon
these
wordes
of
Paule
.
In
fide
vino
filij
dei
.
In
sola
fide
quia
nihil
debeo
legi
antiquae
.
Abiecta
enim
est
gratia
,
si
mihi
sola
non
sufficit
.
I
liue
saieth
Paule
by
the
faithe
of
the
soonne
of
God
,
that
is
saieth
Ierome
by
faithe
alone
,
for
I
owe
nothing
to
the
olde
lawe
.
For
grace
is
cast
awaie
,
if
it
alone
bee
not
sufficient
for
me
.
And
Cap.
3.
Spiritum
sanctum
sola
fide
accepistis
,
qui
non
nisi
à
iustis
accipitur
:
iustos
autem
sine
legis
operibus
vos
esse
constat
.
You
haue
receiued
the
holy
ghoste
by
faith
alone
,
whiche
is
not
receiued
but
of
righteous
persons
.
And
it
is
plain
that
you
are
righteous
with
out
the
woorkes
of
the
lawe
.
Moreouer
.
Abraham
eredidit
deo
,
&
reputatum
.
&c.
Ita
&
vobis
ad
iustitiam
sola
sufficit
fides
.
Abraham
beleued
GOD
,
and
it
was
accoumpted
to
hym
for
righteousnes
.
So
faithe
alone
is
sufficiente
for
you
also
to
righteousnesse
.
Furthermore
in
the
same
Chapiter
.
Quaeritur
sane
hoc
loco
si
fides
sola
sufficiat
Christiano
,
&
vtrum
non
sit
maledictus
,
qui
Euangelica
praecepta
contemnet
.
Sed
fides
ad
hoc
proficit
,
vt
in
primitijs
credulitatis
accedentes
ad
deum
iustificet
,
si
deinceps
in
iustificatione
permaneant
.
Caeterum
sene
operibus
fidei
,
non
legis
,
mortua
est
fides
.
It
is
in
deede
demaunded
in
this
place
,
if
faithe
alone
bee
sufficiente
for
a
Christian
man
,
and
whether
he
is
not
accursed
,
that
shall
despise
the
preceptes
of
the
Gospell
.
But
faithe
profiteth
thus
farre
,
that
in
the
beginning
of
beleuyng
,
it
iustifieth
those
that
come
vnto
god
,
if
afterward
thei
continue
in
iustification
.
But
without
the
workes
of
faith
not
of
the
lawe
,
faithe
is
deade
.
Also
speakyng
of
the
lawe
.
Quia
nemo
illam
seruat
ideo
dictum
est
quod
sola
fide
iustificandi
essent
credentes
.
Because
no
manne
keepeth
the
lawe
,
therefore
it
is
saied
,
that
the
beleuers
must
bee
iustified
by
faithe
alone
.
Also
so
vt
sola
fide
Gentès
benedicerentur
,
in
Christe
sicut
promssum
est
Abrahae
,
that
the
Gentiles
might
bee
blessed
,
by
faithe
alone
in
Christe
,
as
it
was
promised
to
Abraham
.
Also
▪
Lex
autem
non
est
ex
fide
nam
iustificat
sola
fides
.
The
lawe
is
not
of
faithe
,
for
faithe
alone
dooeth
iustifie
.
Againe
,
necesse
est
sola
fide
saluari
credentes
.
It
is
necessarie
,
that
the
beleuers
should
be
saued
by
faith
alone
.
Againe
Aequaliter
&
Iudaei
,
&
Gentes
per
solam
fidem
filij
dei
estis
,
qua
credidistis
Christo.
Bothe
Iewes
,
and
Gentiles
,
you
are
a
like
the
sonnes
God
,
by
faithe
alone
,
by
which
you
haue
geuen
credite
to
Christ
.
Also
vpon
the
v.
Chapiter
.
In
sola
fide
crucis
dico
esse
salutem
,
I
saie
,
that
saluation
consisteth
in
faithe
alone
of
the
crosse
:
That
is
,
of
the
death
of
Christ
.
And
vpon
the
vj.
Chapiter
.
In
sola
fide
spes
collocatur
animarum
,
In
faithe
alone
resteth
the
hope
of
soules
.
Also
vpon
the
Episto
.
ad
Ephes.
ij
.
Gratia
saluati
estis
,
non
meritis
prioris
vitae
sed
sola
fide
.
You
are
saued
by
grace
,
not
by
merites
of
your
former
life
,
but
by
faithe
alone
.
Also
vpon
these
wordes
,
Legem
mandatorum
in
decretis
abrogans
)
per
solam
fidem
,
iustificans
,
moralia
sola
decernens
.
Abrogatyng
the
lawe
of
preceptes
,
that
was
in
decrees
iustifiyng
by
faithe
onely
,
and
decreeyng
the
morall
preceptes
,
onely
to
bee
obserued
.
And
vpon
these
woordes
,
Per
crucem
interficiens
inimicitias
)
per
solam
fidem
crucis
,
quae
nullum
deterret
,
non
enim
grauis
aut
difficilis
est
,
quam
habere
etiam
latro
potuit
crucifixus
.
By
his
Crosse
slaiyng
the
harted
)
by
only
faithe
of
his
crosse
which
maketh
no
man
afraied
,
for
it
is
not
heauie
,
or
harde
,
whiche
euen
the
Thiefe
that
was
crucified
might
haue
.
Finally
,
vpon
the
Epist.
ad
Philip.
iij.
Where
saincte
Paule
saieth
,
that
he
hath
not
the
righteousnes
,
whiche
is
of
the
lawe
,
but
that
whiche
is
by
the
faithe
of
Christ
Iesus
he
noteth
:
Sed
illam
quae
a
deo
pro
pace
,
&
sola
fide
collata
.
But
I
haue
that
righteousnesse
,
whiche
is
geuen
properly
of
God
,
and
by
faithe
alone
,
Ruffinus
also
,
whiche
otherwise
was
a
greate
aduersarie
of
sainct
Hieromes
,
yet
in
this
poincte
,
he
is
his
verie
frende
,
and
of
the
same
iudgemente
,
as
he
was
the
iudger
of
al
learned
men
at
that
time
,
excepte
Pelagius
the
arche
heretike
,
and
his
fellowes
.
Ruffinus
therefore
,
in
his
exposition
of
the
Crede
,
vpon
the
Article
of
remission
of
sinnes
,
writeth
thus
.
Verum
de
remissione
peccatorum
sufficere
debet
sola
eredulitas
.
Quis
enim
causas
,
aut
rationem
requirat
,
vbi
indulgentia
principalis
est
causa
.
But
for
remission
of
synnes
onely
,
beliefe
ought
to
suffice
,
for
who
should
require
causes
,
or
a
reson
?
where
mercie
is
the
principall
cause
?
So
that
when
iustification
,
is
through
remission
of
sinnes
,
as
sainct
Paule
proueth
out
of
the
Psalme
.
xxxij
And
remission
of
synnes
is
obtained
by
faithe
alone
,
who
can
deny
that
iustification
is
obtained
by
faithe
alone
.
Sainct
Augustine
,
although
he
doe
not
so
often
repeate
the
tearmes
of
faithe
alone
,
yet
no
writer
more
often
,
nor
more
substancially
setteth
forthe
the
righteousnesse
by
faithe
alone
,
and
as
he
had
specially
more
occasion
,
beyng
troubled
with
the
Pelagians
,
and
Celestianes
,
in
his
confessions
Libro
.
x.
Capit.
xxix
.
Tota
spes
mea
,
non
nisi
magna
valde
misericordia
tua
.
Da
quod
iubes
,
&
iube
quod
vis
.
All
my
hope
is
nothing
els
,
but
thy
exceadyng
greate
mercie
(
O
God
)
Geue
that
thou
commaundeste
,
and
commaunde
what
thou
wilte
.
Also
in
his
Epistle
to
Sixtus
.
105.
Restat
igitur
vt
ipsam
fidem
vnde
omnis
iustitia
sumit
initium
,
propter
quod
dicatur
ad
ecclesiam
in
Cantico
Canticorum
venies
,
&
transies
ab
initio
fidei
,
non
humano
quo
isti
extolluntur
saluamus
arbitiro
,
nec
vllis
praecaedētibus
meritis
,
quoniam
inde
incipiant
bona
quaecumque
sunt
merita
,
sed
gratuitum
donum
dei
esse
fateamur
,
si
gratiam
veram
id
est
fine
me
ritis
cogitamus
.
It
remaineth
therfore
,
that
we
doe
not
ascribe
to
the
frée
will
of
man
,
whereof
these
menne
are
so
proude
,
nor
to
any
merites
goyng
before
,
that
haue
faithe
it self
,
of
whiche
all
righteousnesse
taketh
his
beginnyng
(
for
whiche
it
is
said
vnto
the
Churche
,
in
the
Canticle
,
thou
shalt
come
,
and
passe
by
the
beginnyng
of
faithe
)
because
that
hereof
all
good
merites
,
whatsoeuer
thei
be
beginne
:
but
that
we
confesse
it
to
bee
the
free
gifte
of
God
,
if
we
thinke
of
true
grace
,
whiche
is
with
out
merites
.
Also
in
his
120.
Epistle
to
Honoratus
,
speakyng
of
faithe
:
Ex
hoc
quippe
in
cipiunt
bona
opera
ex
quo
iustificamur
,
non
quia
precesserunt
iustificamur
,
For
hereof
beginne
good
woorkes
,
whereof
we
are
iustified
,
wee
are
not
iustified
,
because
thei
wente
before
.
In
his
Enchiridion
ad
Laurentium
Capite
99.
Sola
gratia
redemptos
disceruimus
cernimus
à
perditis
quos
in
vnam
perditionis
concreuerit
massam
ab
origine
ducta
causa
communis
.
We
discerne
theim
,
that
are
redemed
from
those
that
are
loste
,
by
grace
alone
,
whom
the
common
cause
,
deriued
from
the
beginnyng
,
hath
bredde
into
one
lumpe
of
perdition
.
Also
in
his
booke
De
fide
,
&
operibus
.
Capit.
22.
In
illis
duobus
tota
lex
pendet
,
&
Prophetiae
,
licet
recte
dici
posset
ad
solam
fidem
pertinere
dei
mandata
,
si
non
mortua
sed
viua
illa
intelligatur
fides
,
quae
per
dilectionem
operatur
.
In
these
twoo
the
whole
lawe
,
and
the
Prophetes
dependeth
,
although
it
maie
bee
well
saied
,
that
the
commaundementes
of
God
,
pertaine
to
faithe
alone
,
if
not
,
a
deade
faithe
bee
vnderstoode
,
but
that
liuely
faithe
,
whiche
worketh
by
loue
.
And
in
his
treatise
Octoginta
trium
questionum
.
lxviij
.
Ipsa
eutem
gratia
,
quae
data
est
per
fidem
,
nullis
nostris
meritis
data
est
.
The
same
grace
,
whiche
is
geuen
through
faith
,
is
geuen
to
none
of
our
merites
.
Also
Quest.
lxxvi
Quapropter
non
sunt
contrariae
duorum
Apostolorum
sententiae
Pauli
,
&
Iacobi
,
cum
dicit
vnus
iustificari
hominem
per
fidem
sine
operibus
,
&
alius
dicit
inanem
esse
fidem
fine
operibus
,
quia
ille
dicit
de
operibus
quae
fidem
praecedunt
,
iste
de
ijs
quae
fidem
sequuntur
,
vt
etiam
ipse
Paulus
multis
locis
ostendit
.
Wherefore
the
sentences
of
the
twoo
Apostles
,
Paule
,
and
Iames
are
not
contrary
,
when
the
one
saieth
,
that
a
manne
is
iustified
by
faithe
,
without
workes
,
and
the
other
saieth
,
that
faithe
without
workes
is
vaine
,
because
the
one
speaketh
of
woorkes
goyng
before
faithe
,
the
other
of
suche
as
followe
faithe
,
as
Paule
hymself
sheweth
in
many
places
.
And
that
true
faithe
can
not
bee
without
good
woorkes
,
he
sheweth
in
his
booke
De
fide
&
operibus
.
Capi.
xxiij
.
Inseperabilis
quippe
est
bona
vita
a
fide
,
quae
per
dilectionem
operatur
.
Good
life
can
not
be
separated
from
faith
,
whiche
worketh
by
loue
.
Also
in
his
booke
De
natura
,
&
gratia
.
Cap.
xi
.
Fateor
dilectioni
vestrae
,
cum
ista
legerem
repente
laetitia
perfusus
sum
,
quod
dei
gratiam
non
negaret
,
per
quam
solam
homo
iustificari
potest
.
Hoc
enim
in
disputationibus
talium
maximè
detestor
&
horreo
.
I
confesse
vnto
your
charity
,
that
when
I
reade
these
thynges
,
I
was
sodainly
filled
with
gladnes
,
because
he
denighed
not
the
grace
of
God
,
by
whiche
alone
,
a
man
can
bee
iustified
,
for
that
thyng
in
suche
mennes
disputations
,
I
dooe
moste
of
all
deteste
,
and
abhorre
.
And
in
the
Chapiter
.
xvj
.
Haec
est
fides
ad
quam
praecepta
compellū●
vt
lex
imperet
,
&
fides
impetret
,
This
is
faith
vnto
whiche
the
commaundementes
doeth
driue
a
man
,
that
the
lawe
commaundeth
,
and
faithe
obteineth
.
Also
vpon
the.
lxvij
.
Psalme
.
Sine
bonorum
operum
meritis
per
fidem
iustificatur
impius
.
The
vngodlie
man
is
iustified
by
faithe
,
without
the
merites
of
good
workes
.
And
vpon
the
88.
Psalme
.
Et
quia
sola
fides
in
Christum
mundat
,
non
credentes
in
Christum
soluti
sunt
ab
emundatione
.
And
because
faithe
alone
in
Christ
doeth
clense
,
thei
that
beleue
not
in
Christe
,
are
free
from
clensing
.
But
what
should
I
tary
longer
,
in
rehearsyng
sentences
of
Augustine
,
when
so
many
bookes
,
Epistles
,
and
Homelies
of
his
are
extante
,
whiche
wholie
,
and
purposely
,
were
composed
for
the
same
matter
,
against
the
Pelagians
?
Paulinus
also
a
learned
manne
,
in
saincte
Augustines
tyme
,
in
an
Epistle
written
to
Augustine
.
Episto
.
58.
Hath
these
woordes
.
Quid
enim
sis
ad
salutem
quae
sola
fide
quaentur
,
prodest
in
legis
memoria
,
et
meditatione
versari
.
&c.
What
doeth
it
profite
them
,
to
bee
conuersante
in
the
remembraunce
,
and
meditation
of
the
lawe
,
towardes
saluation
,
whiche
is
sought
by
faithe
alone
.
Marcus
Heremita
an
auncient
gréeke
writer
in
his
treatise
,
of
them
that
thinke
they
maie
bee
iustified
by
their
woorkes
writeth
on
this
wise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Lorde
willing
to
shewe
that
euerie
commaundement
is
of
duety
,
and
that
the
adoption
is
of
gifte
by
his
owne
bloode
saieth
.
When
you
haue
doone
all
thinges
that
are
commaunded
you
,
then
saie
you
,
we
are
vnprofitable
seruauntes
,
and
wée
haue
doone
that
whiche
we
ought
to
haue
doone
:
Therfore
the
kingdome
of
heauen
is
not
the
rewarde
of
workes
,
but
the
free
gifte
of
the
Lorde
prepared
for
faithefull
seruauntes
.
Faustus
also
an
auncient
Bishoppe
in
Fraunce
writyng
a
boke
de
gratia
meritis
&
libero
arbitrio
,
hath
these
wordes
.
Tempus
gratiae
in
quo
redempti
sumus
,
merita
hominum
non
expectauit
,
opera
penitus
non
quae
siuit
,
sola
deus
fidei
nostrae
deuotione
contentus
fuit
iuxta
illud
apostoli
,
credidit
Abraham
deo
,
&
reputatum
est
ei
ad
iustitiam
.
The
tyme
of
grace
in
whiche
wee
are
redemed
did
not
tary
for
the
merites
of
men
,
did
not
require
woorkes
at
all
.
But
god
was
content
with
the
onely
deuotion
of
our
faith
accordyng
to
the
saiyng
of
the
Apostle
,
Abraham
beleued
god
,
and
it
was
imputed
to
hym
for
rightousnes
.
And
although
Claudianus
Mamertus
Bishoppe
of
Gallia
Viennensis
,
for
his
error
concernyng
Angelles
in
whiche
he
followed
sainct
Augustine
dooeth
confute
hym
,
and
Ioannes
Maxentius
Archebishop
of
Constantinople
,
for
his
opinion
of
grace
and
merites
in
whiche
he
disagréeth
from
S.
Augustine
,
reproueth
him
in
his
answere
against
the
Epistle
of
Hormisda
Archbishop
of
Rome
:
yet
for
excludyng
merites
from
iustification
no
man
findeth
faulte
with
him
.
For
the
same
Ioannes
Maxentius
concerning
the
free
will
of
man
,
whereupon
all
merites
are
grounded
,
hath
this
catholike
confession
.
Liberum
autem
naturale
arbitrium
ad
nihil
aliud
valere
credimus
,
nisi
ad
discernenda
tantum
,
&
desideranda
carnalia
,
siue
saecularia
,
quae
non
apud
deum
,
sed
apud
homines
possunt
fortasse
videri
gloriosa
.
Ad
ea
vero
quae
ad
vitam
aeternam
pertinent
,
nec
cogitare
,
nec
velle
,
nec
desiderare
,
nec
perficere
posse
nisi
per
infusionem
,
&
inoperationem
intrinsecus
spiritus
sancti
.
We
beleue
that
naturall
free
will
auaileth
to
nothing
els
,
but
onely
to
discerne
and
desire
carnal
or
worldly
thinges
,
which
may
perchaunce
séeme
glorious
before
men
,
but
not
before
god
.
But
for
those
thinges
that
pertaine
to
life
euerlastynge
,
that
it
can
neither
thinke
of
them
nor
will
them
,
nor
desire
them
,
nor
performe
them
,
but
by
the
inward
infusion
&
working
of
the
holy
ghost
.
And
leste
the
iudgemente
of
this
Ioannes
should
be
doubted
of
,
because
he
wrote
againste
the
B.
of
Rome
.
This
is
the
same
Ioannes
,
whose
confession
the
same
Hormisida
sent
vnto
the
Bishoppes
of
Spaine
as
catholike
and
true
.
Albinus
the
schoole
maister
of
Carolus
magnus
muche
later
in
tyme
,
but
in
sentence
all
one
with
him
,
vpon
the.
119.
Psalme
part.
19.
writeth
in
this
maner
.
Definit
in
nullo
homini
esse
praesumendum
,
nisi
in
sola
dei
pietate
,
quae
ex
miserit
beatos
facit
,
ex
mortuis
viuos
.
He
determineth
that
a
man
must
presume
in
nothing
but
in
the
only
mercie
of
god
which
of
miserable
maketh
vs
happy
of
deade
men
aliue
.
Another
godly
man
of
good
antiquitie
,
not
so
famous
in
name
whiche
of
purpose
he
suppressed
to
auoide
vaine
glorie
in
all
his
writinges
,
callyng
hymself
Idiota
,
is
neuerthelesse
of
the
same
opinion
in
diuers
places
of
his
workes
,
especially
in
Regulis
sancti
viri
.
Quinta
regula
,
quod
in
illis
duodecim
armis
,
nec
in
quocunque
alio
humano
remedio
confidas
,
sed
in
sola
virtute
Iesu
Christi
qui
dixit
,
confidice
ego
vici
mundum
:
&
alibi
,
princeps
huius
mundi
eijcitur
foras
,
quare
&
nos
sola
eius
virtute
confidamus
,
&
mundum
posse
vincere
,
&
diabolum
superare
.
The
fifte
rule
of
a
godly
man
is
,
that
thou
doe
not
trust
in
those
twelue
peeces
of
armour
,
nor
in
any
other
humane
remedie
,
but
in
the
onely
vertue
of
Iesus
Christ
,
which
saieth
be
of
good
corage
,
I
haue
ouercome
the
world
,
&
in
an
other
place
,
the
prince
of
this
world
is
cast
out
,
wherfore
lette
vs
trust
by
his
vertue
alone
both
to
ouercome
the
world
,
and
to
vanquishe
the
Deuill
.
Also
in
his
booke
de
conflictu
carnis
,
&
animae
.
Cap.
6.
Tibi
domine
deus
meus
attribuitur
quicquid
pertinet
ad
potentiam
:
diuinam
autem
potentiam
euidentius
nihil
manifestat
,
quam
iustificare
impium
,
hoc
est
trahere
peccatorem
,
iuxta
quod
legitur
,
Deus
qui
omnipotentiam
tuam
parcendo
maxime
,
&
miserando
manifestas
,
melius
enim
est
iustificare
quam
creare
,
cum
creando
detur
natura
,
iustificando
autem
,
&
auferatur
culpa
,
&
conferatur
gratia
.
To
thée
O
lorde
my
god
is
ascribed
,
whatsoeuer
perteineth
to
power
,
and
there
is
nothing
that
setteth
forthe
the
power
of
God
more
euidently
,
then
to
iustifie
an
vngodly
man
,
that
is
to
draw
a
sinner
,
accordyng
as
it
is
redde
(
O
God
whiche
shewest
thine
almightie
power
most
of
all
in
sparyng
and
shewyng
mercie
)
for
it
is
a
greater
mater
to
iustifie
,
then
to
create
,
whereas
in
creating
nature
is
geuen
,
but
in
iustifiyng
sinne
is
taken
awaie
,
and
grace
geuen
.
I
will
conclude
with
Venantius
in
his
exposition
of
the
Crede
,
wherein
he
followeth
Ruffinus
vppon
the
Article
of
remission
of
sinnes
,
&
vsing
almost
the
very
wordes
of
Ruffinus
,
saieth
on
this
maner
.
Remissionem
peccatorum
nobis
in
hoc
sermone
sola
credulitas
sufficit
,
nec
ratio
requiritur
vbi
principalis
indulgentia
comprobatur
.
Onely
beliefe
in
this
speache
is
sufficient
to
geue
vs
remission
of
sinnes
,
neither
is
any
reason
required
,
where
mercie
is
proued
to
be
the
principall
cause
.
Seiyng
therfore
that
wee
are
compassed
(
as
the
Apostle
saieth
)
with
suche
a
cloude
of
witnesses
,
I
cannot
but
meruaile
with
what
face
the
aduersaries
canne
so
confidently
pronounce
that
the
doctrine
of
iustification
by
faith
alone
,
is
newe
doctrine
neuer
harde
of
in
the
Churche
before
this
fortie
or
fiftie
yeres
.
And
for
as
muche
as
the
witnesses
are
in
nomber
so
many
,
in
tyme
so
auncient
,
in
learnyng
so
excellent
,
that
of
all
men
they
are
reuerenced
,
and
séeyng
their
testimonies
are
so
diuerse
all
to
one
ende
,
some
affirmyng
the
doctrine
in
plaine
termes
,
some
yeldyng
reasons
therof
,
some
shewyng
proofes
and
argumentes
for
it
,
some
aunsweryng
obiections
made
against
it
,
and
euery
one
of
these
in
seuerall
wordes
phrases
and
maners
of
speakyng
,
I
am
suer
though
subtiltie
canne
deuise
,
startyng
holes
to
elude
some
of
theim
,
all
the
crafte
of
the
Deuill
cannot
bée
able
to
auoide
theim
al.
And
if
the
only
admonition
of
August
.
be
thought
of
you
sufficient
for
both
learned
men
and
Christian
menne
,
whiche
is
that
a
baren
deade
and
vnstructfull
faithe
is
not
sufficient
for
saluation
,
what
thinke
you
so
many
admonitions
of
so
sundrie
,
both
learned
and
christian
writers
,
ought
to
woorke
with
all
men
,
teaching
that
a
true
and
liuely
faith
alone
in
the
onely
mercie
of
God
by
Iesus
Christe
doth
iustifie
?
We
agrée
with
Augustine
,
that
a
solitarie
faith
doth
not
iustifie
,
if
you
can
as
well
agree
with
the
scripture
and
almost
all
auncient
Fathers
,
that
a
fruictfull
faith
alone
doeth
iustifie
not
by
merite
of
the
fructes
,
but
by
takyng
holde
of
Gods
mercie
.
The
Papiste
.
And
that
which
is
most
of
all
to
be
meruailed
at
,
wheras
the
religion
of
this
reformed
Church
hath
lefte
vs
nothing
to
serue
God
withall
,
but
this
onely
and
alone
faith
whiche
they
doe
affirme
to
suffice
,
they
doe
by
the
free
choise
and
will
of
man
denied
,
clene
take
awaie
this
onely
faith
also
,
like
as
al
other
gifts
,
&
graces
,
&
benefits
vprising
vnto
man
,
by
the
death
and
blood
sheding
of
Iesus
Christe
.
For
so
muche
as
the
free
will
of
manne
is
the
seate
of
grace
,
and
the
mansion
house
of
faieth
,
whereby
faieth
is
produced
and
brought
foorth
by
the
grace
of
God
,
as
chiefe
agent
and
worker
thereof
,
and
in
the
will
of
man
,
as
in
an
apte
receptackle
and
place
to
receiue
the
same
,
when
no
man
canne
beleue
but
he
that
will
.
And
therfore
for
man
to
beleue
both
these
two
thinges
are
necessarilie
required
.
First
is
the
acte
of
Gods
grace
,
stirryng
and
mouynge
the
will
of
man
therunto
,
second
is
the
consente
of
mannes
will
to
applie
,
and
receiue
the
same
,
without
the
whiche
consente
of
mannes
will
,
Goddes
grace
knocketh
all
in
vaine
.
As
it
appeareth
by
the
citezeins
of
Hierusalem
,
vnto
whom
our
sauior
Christ
saieth
in
the
Gospell
.
Hierusalem
,
Hierusalem
,
whiche
dooest
slaie
the
Prophetes
,
and
stonest
them
to
death
,
that
are
sent
vnto
thee
,
how
often
tymes
would
I
haue
gathered
thy
children
,
like
as
a
Henne
gathereth
her
chickens
,
vnderneath
her
wynges
,
and
thou
wouldest
not
.
I
would
saith
christ
,
but
thou
O
Ierusalem
wouldest
not
.
Wherby
it
appeareth
,
that
god
by
his
grace
doth
not
worke
his
belefe
in
the
soule
of
man
,
as
in
a
stocke
,
or
in
a
stone
,
with
out
any
consente
of
mans
parte
,
to
be
geuen
thervnto
,
when
there
is
no
man
,
that
can
by
any
other
meane
,
receiue
faithe
,
then
by
the
consente
of
his
owne
will
,
and
therefore
in
the
worke
of
faithe
,
Gods
grace
,
and
mans
will
muste
consente
,
and
ioigne
together
bothe
.
The
Apostle
saincte
Paule
,
in
witnesse
thereof
saieth
,
by
the
grace
of
God
,
I
am
that
I
am
,
and
his
grace
in
me
was
not
in
vaine
,
but
I
haue
laboured
more
aboundantly
then
thei
all
,
and
not
I
saieth
saincte
Paule
,
but
the
grace
of
God
with
me
,
and
not
without
me
as
workyng
before
in
me
,
and
without
my
consente
,
but
mecum
,
with
me
.
For
Augustine
saieth
,
that
almightie
God
,
whiche
in
the
beginnyng
,
did
create
manne
,
without
any
consent
,
askyng
of
manne
therevnto
,
he
will
not
nowe
iustifie
manne
constreinedly
,
and
whether
he
will
or
not
,
but
with
his
owne
consente
,
will
,
and
desir●
therevnto
.
For
the
kyngdome
of
heauen
,
saieth
our
sauiour
Christ
suffereth
violence
and
the
onely
violente
menne
,
whiche
here
will
trauaile
,
laboure
,
and
fight
therefore
,
shal
be
partakers
of
that
kyngdome
.
When
the
ioyes
of
heauen
are
not
so
vile
,
nor
so
meane
thynges
,
like
as
the
Apostle
saincte
Paule
saieth
,
but
thei
are
worthe
the
labouryng
for
:
seyng
therefore
it
can
not
bee
denied
,
without
deniall
of
the
expresse
testimonies
of
the
scriptures
,
but
that
the
consente
of
mannes
will
,
must
necessarily
come
with
Goddes
grace
to
receiue
faithe
,
therefore
,
in
the
deniyng
of
the
consent
of
mannes
will
,
thei
deny
faithe
,
and
thus
in
fine
,
the
religion
of
this
newe
reformed
churche
is
brought
(
all
circumstaunces
beyng
duely
examined
)
from
onely
faithe
,
and
faithe
alone
,
to
haue
no
faithe
at
all
.
The
aunswere
.
It
is
a
greate
marueile
to
see
you
,
and
suche
as
you
are
,
that
boaste
of
your
free
will
,
to
bee
so
obstinately
blinde
,
that
you
will
not
see
the
truthe
,
but
that
wee
dooe
acknowledge
the
iuste
iudgement
of
God
in
those
that
striue
against
him
.
But
to
auoide
al
your
cauilling
of
free
will
,
where
by
you
goe
about
to
amase
the
vnderstandyng
,
of
suche
as
bee
simple
,
I
will
firste
shewe
,
what
we
teache
of
free
will
,
and
then
aunswere
your
peuishe
Sophistrie
.
And
because
the
name
of
free
will
,
is
ambiguous
,
and
of
diuers
significations
,
it
is
expediente
,
to
sette
foorthe
the
sonderie
meanynges
thereof
.
Free
will
is
sometymes
taken
as
it
is
contrary
to
coacted
or
constrained
will
.
Sometymes
as
it
is
contrary
to
a
seruile
,
or
bonde
wille
.
And
sometymes
as
it
is
,
the
election
of
that
,
whiche
seemeth
good
,
and
is
contrary
to
refusyng
.
But
in
the
ambiguitie
,
of
the
twoo
former
significations
,
all
the
doubte
of
this
controuersie
dooeth
consiste
,
wherof
we
determine
after
this
maner
.
That
manne
before
his
falle
,
had
free
will
,
in
euery
respecte
:
he
might
haue
chosen
freely
without
any
lette
,
or
compulsion
,
that
whiche
was
good
in
deede
,
and
acceptable
to
God
:
For
there
was
in
his
nature
,
nothyng
to
prouoke
hym
to
euill
.
But
man
after
his
falle
,
bothe
in
hymself
,
and
in
all
his
posteritie
,
hath
vtterly
loste
that
free
will
,
whiche
I
make
the
seconde
meaning
of
the
woorde
,
and
hath
his
will
,
now
altogether
seruile
,
and
bounde
,
so
that
he
can
will
nothyng
of
hym self
,
that
is
good
,
and
acceptable
before
God
.
And
therefore
the
scripture
saieth
.
Genesis
the.
vj.
and
viij
.
That
all
the
immaginations
of
the
thoughtes
of
mennes
hartes
,
are
onely
euill
continually
.
Our
sauiour
Christ
also
Matth.
xv
.
teacheth
,
that
out
of
the
corrupte
harte
of
manne
,
proceadeth
all
wickednesse
.
And
saincte
Paule
.
ij
.
Corin.
iij.
affirmeth
,
that
we
are
not
apte
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
our selues
,
as
of
our selues
,
to
thinke
any
thyng
,
that
perteineth
to
the
glorie
of
God
.
With
an
infinite
noumber
of
places
beside
,
to
the
same
effect
,
through
out
the
Scripture
,
declaryng
that
before
we
be
regenerate
,
and
borne
a
newe
,
wée
can
will
nothyng
but
that
whiche
is
well
.
Neuerthelesse
,
wee
dooe
not
deny
,
that
a
manne
hath
free
will
in
the
firste
meanyng
,
for
although
his
wille
is
bonde
,
and
slaue
vnto
synne
,
before
it
bee
made
free
,
by
the
grace
of
God
,
yet
is
it
not
compelled
,
nor
enforced
by
any
externall
coaction
or
Stoicall
necessitie
vnto
euill
,
but
voluntarily
embraceth
that
,
whiche
is
euill
,
and
delighteth
therein
,
and
voluntarily
doeth
refuse
goodnesse
,
and
pleaseth
it self
in
ille
doyng
.
As
for
the
thirde
kinde
of
free
will
,
whiche
is
an
appetite
,
or
election
of
that
,
whiche
seemeth
good
,
continueth
in
man
after
his
fall
(
but
yet
subiecte
to
Gods
prouidence
)
whereby
he
guideth
all
his
externall
actions
,
but
this
is
vnproperly
called
free
wille
,
and
therefore
maie
bee
well
omitted
in
this
disputation
.
The
whole
matter
of
doubte
resteth
therefore
in
this
,
whether
a
manne
hath
his
will
so
free
,
and
vncorrupted
,
that
he
can
discerne
any
thyng
in
true
godlinesse
,
and
applie
hym selfe
to
receiue
it
.
And
here
in
this
your
discourse
,
a
manne
can
hardely
perceiue
,
whether
you
defende
free
will
simplie
with
the
Pelagians
,
or
partly
with
the
Papistes
.
But
this
is
the
maner
of
you
all
,
to
shewe
your self
,
where
you
dare
for
shame
,
plaine
Pelagians
in
deede
,
for
all
your
diuinitie
of
free
wil
,
is
out
of
Aristotle
and
not
out
of
Gods
woorde
,
but
when
you
be
pressed
with
the
aucthoritie
of
scripture
,
to
flie
to
some
sorie
shift
of
defence
.
But
it
is
all
one
in
a
maner
,
to
confute
the
Pelagians
,
and
you
,
when
it
is
proued
out
of
the
woorde
of
God
,
that
the
grace
and
goodnesse
of
God
,
woorketh
all
together
,
whatsoeuer
is
good
in
them
that
are
regenerate
.
For
it
is
neither
of
hym
that
willeth
,
nor
of
hym
that
runneth
,
but
of
GOD
onely
,
that
sheweth
the
mercie
.
Therefore
it
is
no
harde
mater
,
to
auoide
moste
of
your
cauillations
,
with
that
one
distinction
of
free
will
,
whiche
is
either
free
from
coaction
,
and
compulsion
,
or
free
from
corruption
,
and
bondage
vnto
synne
.
As
when
you
wrangle
of
the
receiuing
of
faithe
,
that
no
manne
beleueth
but
he
that
will
,
I
aunswere
,
no
manne
is
compelled
to
beleue
,
but
he
that
beleueth
,
dooeth
beleue
willingly
,
and
of
his
owne
accorde
,
but
that
he
hath
a
wille
to
beleue
,
is
not
of
hymself
,
but
of
God
.
For
GOD
dooeth
not
onely
offer
mercie
to
our
wille
,
but
also
geueth
vs
a
wille
to
receiue
it
.
As
saincte
Paule
testifieth
,
God
woorketh
in
vs
,
bothe
to
will
,
and
to
performe
whatsoeuer
is
good
,
and
pertainyng
to
our
saluation
.
Phili.
ij
.
And
where
God
giueth
not
a
will
,
there
menne
can
not
beleue
,
though
grace
,
and
mercie
bee
offered
vnto
theim
.
As
saincte
Ihon
testifieth
in
the.
xij
.
Chapiter
of
his
Gospell
,
that
the
Iewes
after
so
longe
preachyng
,
and
so
many
miracles
woorkyng
emong
them
,
did
not
beleue
in
him
,
and
thei
did
not
beleue
,
because
thei
could
not
beleue
in
hym
,
for
that
God
,
accordyng
to
the
Prophecie
of
Esaie
,
had
geuen
theim
ouer
,
into
a
reprobate
mynde
.
But
if
euery
man
had
free
will
,
as
you
defende
it
,
it
mighte
not
bee
truely
saied
of
any
menne
,
thei
could
not
beleue
,
because
God
had
blinded
their
iyes
,
and
hardened
their
harte
.
For
you
holde
,
that
euery
manne
maie
beleue
that
wille
,
and
that
euery
manne
hath
this
wille
,
in
his
owne
power
.
And
the
firste
parte
of
the
sentence
in
some
respect
maie
be
graunted
,
that
eche
manne
maie
beleue
that
wille
,
but
the
seconde
parte
is
altogether
false
,
that
eche
manne
hath
this
wille
in
his
power
.
But
those
onely
whom
God
hath
appoincted
to
saluation
,
he
maketh
willyng
to
beleue
,
that
thei
maie
bee
saued
.
And
whereas
you
quarell
,
that
Christe
would
haue
gathered
,
and
Hierusalem
would
not
,
it
maketh
nothyng
to
proue
,
that
the
Iewes
had
power
of
their
wille
,
to
receiue
Christe
,
whiche
sainct
Ihon
vtterly
denieth
,
saiyng
,
thei
could
not
beleue
.
And
concerning
the
will
of
God
,
and
Christe
,
you
should
not
bee
ignoraunte
of
that
distinction
,
whiche
youre
Sentiaries
dooeth
acknowledge
.
That
there
is
one
will
of
Goddes
determination
,
and
an
other
of
his
precepte
,
or
commaundement
,
whiche
thei
call
voluntatem
signi
.
As
when
GOD
commaunded
Abraham
,
to
kill
his
soonne
,
he
declared
one
wille
by
his
commaundemente
,
and
yet
the
ende
declared
that
he
willed
not
the
deathe
of
Isaac
.
These
diuerse
willes
,
are
not
repugnant
in
God
,
neither
dooeth
he
intende
,
contrary
thynges
by
theim
,
but
suche
as
maie
well
stande
together
.
For
he
determined
to
saue
Isaac
,
for
his
promise
sake
,
and
yet
to
trie
the
obedience
of
Abraham
,
by
the
commaundemente
.
So
when
Christe
preached
to
Hierusalem
,
he
determined
to
call
those
onely
,
that
were
elect
of
God
,
and
yet
to
make
the
other
inexcusable
,
when
he
offered
mercie
vnto
theim
,
and
they
by
no
meanes
would
receiue
it
.
The
reste
that
you
adde
,
of
the
consent
of
mannes
will
,
to
bee
necessarie
vnto
iustification
,
is
so
impertinent
,
that
I
muse
what
you
meaned
to
speake
one
woorde
of
it
.
For
who
euer
saied
that
God
woorketh
in
the
faithe
of
a
manne
as
in
a
Stocke
or
Stone
,
or
who
euer
denied
the
consent
of
a
mannes
will
to
be
required
in
beleuing
?
This
is
no
parte
of
the
question
.
But
whether
euery
man
that
is
not
predestinat
of
god
to
saluation
,
hath
it
in
his
power
to
consent
vnto
faith
,
that
he
maie
bee
iustified
,
and
so
be
saued
,
which
is
cleane
to
ouerthrowe
the
election
and
predestination
of
God
,
which
is
the
chief
foundation
of
our
faith
,
&
consequently
to
ouerthrow
the
power
,
wisdome
,
glorie
and
aucthoritie
of
God
ouer
his
creatures
.
For
if
euery
able
and
scilful
workeman
,
determineth
of
the
ende
and
vse
of
his
workemanship
,
before
he
beginneth
it
:
with
what
reason
can
we
take
that
from
the
creator
of
all
thinges
,
who
as
Salomon
witnesseth
,
made
all
thinges
for
his
owne
glory
,
euen
the
wicked
man
for
the
daie
of
his
wrath
.
Your
conclusion
is
verie
clerkely
,
that
we
haue
driuen
all
thinges
to
faith
alone
,
&
when
all
is
duely
examined
,
wee
haue
no
fathe
at
all
.
When
Zeno
had
disputed
longe
that
there
was
no
mouynge
,
Diogenes
walked
vp
and
doune
his
scole
,
and
beeyng
demaunded
,
what
he
was
doing
,
he
aunswered
I
am
confuting
of
Zeno
his
argumentes
.
In
whiche
behauour
he
shewed
a
dooble
example
of
wisedome
,
first
because
he
vouchesaued
not
to
aunswere
the
subtilties
of
Zeno
in
so
vaine
a
matter
,
&
secondly
for
that
his
sensible
action
,
did
sufficiently
confute
the
Philosophers
vaine
speculation
.
We
will
therefore
holde
our
peace
in
this
case
,
and
let
the
matter
it self
speake
for
vs
.
If
it
were
not
that
wee
had
faithe
to
Godward
,
why
should
we
troble
our selues
in
this
controuersie
of
religion
?
If
we
sough
riches
,
honour
,
pleasures
,
or
whatsoeuer
the
outwarde
man
can
wishe
for
,
where
should
we
sooner
finde
it
,
then
in
Popery
?
If
wee
sought
any
thing
in
this
life
by
our
profession
,
why
should
we
not
leaue
it
in
time
of
persecution
?
Let
the
life
&
death
therfore
of
theim
that
haue
suffered
martirdome
for
our
religion
,
declare
whether
for
maintenaunce
of
faithe
and
truste
in
God
,
or
for
confidence
in
the
worlde
,
we
haue
taken
this
contention
in
hande
.
But
seing
you
are
disposed
to
dally
with
vs
in
deniyng
our
faithe
,
you
shal
geue
me
leaue
to
disproue
in
good
earnest
,
your
iustification
.
For
if
you
haue
none
other
but
these
thrée
,
which
al
learnyng
(
you
saie
)
doth
agree
of
,
I
suppose
it
not
vnpossible
by
your
owne
learning
,
to
conuince
that
iustification
in
papistry
,
is
either
very
vaine
,
or
els
none
at
all
.
And
because
your
distinction
is
so
preposterus
of
it self
,
it
shal
not
be
against
order
to
begin
with
the
last
kinde
firste
,
whiche
is
(
you
saie
)
when
of
a
iust
man
is
made
a
more
iust
man
.
If
no
man
be
iust
,
how
can
there
be
degrees
in
iustification
?
If
the
scripture
teache
(
as
I
wene
you
wil
not
deny
)
that
all
men
are
sinners
,
and
that
no
sinner
is
iust
,
then
no
man
can
bee
made
of
a
iuste
manne
more
iuste
.
But
because
I
promised
to
deale
with
you
rather
by
youre
owne
learnyng
,
than
by
scriptures
,
if
I
can
disproue
your
two
first
kindes
of
iustification
,
the
third
muste
needes
vanishe
awaie
of
it selfe
.
Iustification
by
baptisme
is
your
first
kind
,
by
penaunce
,
your
second
kinde
.
If
a
childe
be
iustified
by
Baptisme
,
&
die
in
that
state
of
iustification
,
he
cometh
not
into
purgatorie
.
And
therfore
néedeth
neither
Dirge
nor
Masse
to
be
saide
for
hym
:
but
by
saiyng
Dirge
and
Masse
for
such
one
,
you
acknowledge
him
to
be
in
purgatorie
,
therfore
you
confesse
he
is
not
iustified
.
And
so
your
owne
catholike
doinges
denie
your
learned
saiynges
of
iustification
by
Baptisme
.
Lette
vs
see
if
iustification
by
penaunce
be
any
thing
surer
.
When
a
manne
hath
shryuen
himself
,
&
receiued
absolution
,
I
trowe
you
will
saie
hee
is
iustified
by
penaunce
.
But
so
soone
as
he
is
gone
from
the
Prieste
,
if
he
fall
into
deadlie
sinne
,
he
is
become
lapsus
again
.
And
it
is
the
doctrine
of
al
the
Sententiaries
,
that
euery
euil
desier
,
with
consente
is
deadlie
sinne
,
as
if
the
partie
,
that
is
shriuen
,
when
he
cometh
out
of
the
church
,
seeth
a
faire
woman
,
&
lusteth
after
her
,
he
hath
committed
adulterie
in
his
harte
with
her
,
if
he
méete
his
enemie
,
&
desire
reuengement
,
he
is
a
murtherer
.
If
he
behold
any
house
,
land
,
or
other
goods
,
&
cattelles
,
that
is
not
his
,
and
couet
it
,
he
breaketh
the
x.
commaundement
,
&
so
of
the
rest
.
Wherfore
,
so
so●e
as
euer
hee
thinketh
an
euill
thought
,
after
his
absolution
,
all
the
fatte
is
in
the
fire
,
he
hath
loste
his
iustification
.
So
that
he
must
be
shriuen
ten
thousand
tymes
in
a
yere
,
or
els
he
must
not
tary
,
but
a
short
while
in
his
iustification
.
A
miserable
conscience
or
none
at
al
,
must
that
man
haue
,
that
trusteth
to
suche
a
iustification
.
But
you
wil
saie
,
he
needeth
not
to
fall
by
concupiscence
so
often
.
But
I
saie
,
hee
is
a
false
hypocrite
,
that
dare
so
saie
,
of
hym selfe
.
Sainct
Paule
was
not
inferiour
to
any
man
,
in
the
grace
of
regeneration
,
and
yet
he
confesseth
,
that
there
was
an
other
Lawe
in
his
members
,
whiche
was
resistaunte
to
the
lawe
of
his
minde
,
&
so
far
preuailed
,
that
it
brought
him
continually
,
captiue
vnto
the
lawe
of
synne
,
in
so
much
that
it
did
wryng
out
of
him
,
this
pathetical
exclamation
:
miserable
man
that
I
am
,
who
shal
deliuer
me
from
this
bodie
of
synne
?
And
findeth
no
other
comforte
,
but
the
mercie
of
GOD
in
Christe
Roma
.
vij
.
Wherefore
seeyng
both
the
firste
iustifications
faile
,
the
thirde
muste
needes
fall
,
and
therefore
excepte
you
canne
finde
another
iustification
you
are
like
to
haue
none
at
all
at
lest
wise
of
any
value
to
make
you
rightous
by
your
owne
learnyng
.
The
Papiste
.
My
poore
witte
,
learnyng
,
and
conscience
being
fully
perswaded
,
that
al
the
premises
,
be
of
suche
truthe
,
and
veritie
,
as
I
haue
expressed
.
I
thought
it
good
to
make
declaration
ther
of
chiefly
for
discharge
of
conscience
,
and
partly
to
meete
with
this
common
obiection
,
that
we
haue
nothyng
to
saie
,
but
stande
wholie
vpon
a
wilfull
frowardnesse
,
obstinacie
,
and
vainglory
,
hauing
neither
scripture
,
doctour
,
argument
nor
reason
to
alledge
,
for
the
defence
of
the
matter
,
that
wee
stande
in
.
And
for
some
triall
to
be
made
of
my
fidelitie
,
and
truth
,
in
the
allegations
of
the
premisses
,
I
doe
offer
my self
to
turne
the
bookes
of
the
scriptures
,
doctours
,
and
holy
fathers
,
when
wher
,
and
before
whom
I
shall
bee
called
.
And
by
the
bokes
beeyng
indifferently
redde
,
iudge
betwixte
vs
.
Doubtlesse
this
is
the
whole
desire
,
and
intente
I
had
in
the
writing
hereof
,
&
not
any
other
desire
,
I
had
of
liberty
,
enlargemente
,
or
heare
to
liue
.
For
what
desire
should
a
christian
man
haue
,
to
liue
in
that
Realme
,
that
sleaeth
them
that
would
their
wealth
,
and
is
angrie
with
them
that
would
helpe
their
euilles
,
what
desire
should
a
christen
man
haue
,
to
liue
in
that
realme
,
that
setteth
naught
by
,
and
destroyeth
,
those
that
dooe
watche
,
and
praie
to
doe
good
,
and
setteth
by
those
,
that
do
watch
,
and
trauaile
for
to
doe
euill
?
Who
would
desire
to
liue
in
suche
a
Realme
,
where
the
Elders
,
and
aunciente
menne
thereof
,
the
wise
,
godly
,
and
verteous
,
doe
liue
discontented
,
and
wheras
the
youth
,
witlesse
,
gracelesse
,
and
vitious
,
doe
liue
best
contented
,
and
pleased
?
who
would
desire
to
liue
in
that
Realme
,
where
suche
vices
are
of
subiectes
openly
committed
,
whiche
in
all
other
Christian
realmes
thei
feare
to
doe
in
secrete
?
and
where
all
that
thei
desire
,
thei
procure
,
and
all
that
thei
procure
,
thei
doe
attaine
,
and
all
that
is
euill
,
thei
thinke
,
and
all
that
thei
thinke
,
thei
saie
,
and
all
that
thei
saie
,
thei
maie
dooe
,
and
that
that
thei
may
dooe
,
thei
dare
do
,
and
putte
in
operation
.
And
therfore
,
I
can
haue
by
no
righte
reason
,
any
desire
of
enlargemente
of
libertie
,
or
yet
hope
any
while
to
liue
.
The
aunswere
.
A
man
may
doubte
for
al
your
protestation
whether
your
wit
,
learnyng
and
conscience
bee
so
persuaded
of
all
the
premisses
,
as
youpretēde
:
of
which
some
be
so
absurde
,
that
no
man
of
any
witte
or
learnyng
canne
be
perswaded
in
theim
.
And
whereas
you
thinke
you
haue
aunswered
the
common
obiection
that
you
haue
nothing
to
saie
,
I
suppose
by
the
iudgemente
of
wise
menne
you
haue
rather
confirmed
the
same
,
that
either
you
haue
nothyng
to
saie
,
or
that
which
you
saie
is
nothing
to
the
purpose
.
Youre
fidelitie
in
the
allegations
shoulde
better
haue
appeared
,
if
you
had
noted
the
places
at
the
firste
,
which
either
must
bee
imputed
to
fraude
or
to
lacke
of
bokes
that
it
was
omitted
,
but
by
notyng
of
some
places
it
shoulde
seeme
you
wanted
no
bookes
,
and
your
streight
keping
I
suppose
is
not
suche
,
but
you
might
haue
had
bokes
if
you
list
.
You
conclude
your
Apology
with
an
odious
diffamation
of
the
whole
state
of
our
princes
gouernemente
,
which
if
it
haue
failed
in
anie
poincte
,
it
was
in
ouer
muche
clemencie
shewed
towardes
suche
as
you
are
.
It
cannot
be
denied
,
but
menne
of
good
profession
are
oftentymes
wicked
in
liuyng
,
and
many
of
no
profession
be
a
slander
to
those
of
true
religion
.
But
howe
soeuer
menne
be
malicious
and
vngodly
bente
,
the
state
alloweth
theym
not
,
but
punisheth
theim
,
that
by
order
of
lawe
are
conuicted
to
be
suche
.
Wherfore
to
make
suche
an
outcrie
,
as
though
nothing
but
murther
oppresssion
,
filthines
and
all
kinde
of
vngodlines
,
yea
nothing
els
but
a
confusion
of
al
wickednes
were
openly
mainteined
:
it
sauoureth
neither
of
truthe
,
nor
of
the
spirite
of
God
,
nor
of
the
affection
of
a
good
subiect
.
If
Nero
Domitian
or
Heliogabalus
raged
in
the
world
,
with
what
other
Rhethorike
would
you
haue
painted
out
their
regiment
then
this
that
you
haue
abused
againste
this
present
gouerment
?
the
praise
whereof
if
the
present
age
enuie
,
the
posteritie
will
merueile
at
it
,
when
neither
in
memorie
nor
in
monumentes
beyng
compared
without
afffection
,
the
like
shall
euer
be
founde
before
it
.
God
geue
all
true
Subiectes
grace
to
bee
thankefull
for
it
,
and
so
to
behaue
themselues
therein
,
that
through
his
mercie
it
maie
be
many
yeres
more
,
most
happelie
continued
.
FINIS
.