TO
THE
READER
.
FOR
so
muche
(
Gentill
Reader
)
as
Maister
Iuell
hitherto
hath
refused
my
reasonable
request
,
touching
his
sermon
at
Paules
Crosse
of
the
.27
.
of
Maie
last
,
to
be
imparted
vnto
me
,
so
as
he
will
stand
vnto
it
,
and
hath
since
that
time
eftsones
doubled
his
euill
demeanour
towardes
me
,
and
his
iniurie
towardes
the
truth
,
by
his
other
late
sermon
of
the
.8
.
of
Iuly
last
:
I
trust
I
shall
seme
to
do
neither
besydes
the
dutie
of
an
honest
man
,
if
I
cleare
my selfe
of
slaunder
obiected
,
neither
besydes
that
apperteineth
to
my
calling
,
if
I
defend
the
truth
impugned
.
I
confesse
in
very
dede
,
it
shold
better
become
my
person
to
bestowe
a
iust
treatise
vpon
these
pointes
,
them
such
short
pamflets
,
which
I
wold
willingly
do
after
the
measure
of
my
simple
lerning
,
if
I
had
the
said
sermons
either
printed
,
or
by
M.
Iuell
hymselfe
subscribed
.
But
the
case
standing
as
it
doth
,
and
the
same
being
yet
denyed
:
I
thinke
it
better
thus
to
write
briefly
,
then
by
silence
to
seme
to
acknowledge
a
gylt
,
to
suffer
thee
to
remaine
deceiued
,
and
the
truth
iniured
.
If
the
points
whereto
now
I
make
answere
,
were
mo
or
fewer
,
or
vnder
an
other
forme
of
wordes
vttered
,
then
here
thou
findest
them
reported
:
therein
I
am
blameles
,
who
folow
such
informations
,
as
fresh
from
Paules
Crosse
I
haue
receiued
.
That
such
thinges
were
there
spoken
,
I
am
not
without
cause
persuaded
:
seing
that
the
informations
by
sundry
persons
aparte
made
,
without
diuersitie
agree
in
one
.
And
because
thou
art
desyrous
with
many
other
to
be
resolued
therein
,
to
be
short
,
thus
it
is
.
COncerning
his
sermon
of
the
.27
.
of
Maie
,
there
was
no
great
thing
said
worthy
to
be
answered
,
besydes
his
disproufe
of
certaine
auncient
fathers
in
the
first
article
of
my
boke
alleaged
.
Of
whose
good
auctoritie
I
purpose
to
treate
hereafter
at
large
,
for
so
the
matter
requireth
.
Whiche
to
do
at
this
present
,
the
tyme
and
occasion
serueth
not
.
Touching
his
other
sermon
of
the
eight
of
Iuly
,
as
the
matter
he
treated
of
was
of
more
weight
,
so
was
his
dealing
therein
of
more
falsehed
and
shamelesnes
.
First
,
whereas
he
bare
his
hearers
in
hande
,
that
in
my
second
article
for
proufe
of
receiuing
vnder
one
kinde
,
I
had
belyed
S.
Paul
,
as
though
I
had
said
,
that
in
the
tenth
chapter
of
his
first
Epistle
to
the
Corinthians
,
he
had
made
no
mencion
of
the
cuppe
,
for
whiche
he
triumphed
at
me
not
a
litle
:
How
truly
this
was
said
,
let
my
boke
be
triall
,
where
vpon
occasion
of
S.
Paules
receiuing
of
one
only
kynde
after
S.
Chrysostomes
mynde
,
thou
shalt
fynde
Reader
,
these
wordes
,
in
the
first
print
,
fol
,
41.
a.
in
the
later
print
,
fol.
61.
a.
It
is
not
to
be
marueiled
at
,
albeit
S.
Paul
deliuered
to
the
Corinthians
the
institution
of
our
Lordes
supper
vnder
both
kyndes
,
that
yet
vpon
occasion
geuen
,
and
when
condition
of
time
so
required
,
he
ministred
the
communion
vnder
one
kynde
,
sith
that
without
doubt
he
tooke
that
holy
mysterie
vnder
one
kynde
for
the
whole
Sacrament
,
as
we
perceiue
by
his
wordes
,
where
he
sayeth
:
Vnus
panis
,
&
vnum
corpus
multi
sumus
,
omnes
,
qui
de
vno
pane
participamus
.
One
bread
and
one
body
we
being
many
are
,
all
,
that
do
participate
of
one
bread
.
where
he
speaketh
nothing
of
the
cuppe
.
Thus
there
.
Now
iudge
who
list
,
whether
in
respect
of
those
wordes
of
S.
Paul
,
I
might
not
saye
as
I
dyd
,
where
he
speaketh
nothing
of
the
cuppe
.
for
in
those
wordes
in
dede
he
speaketh
not
of
the
cuppe
.
And
that
my
word
(
where
)
hath
relation
to
that
sentence
of
S.
Paul
only
,
not
to
the
whole
chapter
.
For
neither
coulde
I
be
so
blind
,
as
not
to
see
mention
of
the
cuppe
made
in
the
next
sentence
before
,
and
how
absurd
had
it
ben
by
denying
so
knowen
a
trouth
,
to
haue
geuen
such
aduantage
to
the
aduersarie
?
Now
that
S.
Paul
in
that
sentence
speaketh
nothing
of
the
cuppe
,
I
will
be
tried
by
the
most
auncient
and
truest
copies
both
Greke
and
Latine
,
and
by
iudgement
of
them
of
M.
Iuelles
owne
secte
them selues
,
yea
by
th
english
Bibles
and
new
testamentes
of
best
auctoritie
.
Item
where
I
saye
in
my
boke
,
In
the
first
print
,
fol.
14.
in
the
2.
fol.
29.
that
the
blessed
sacrament
is
not
called
communion
,
because
many
,
or
as
M.
Iuell
teacheth
,
the
whole
congregation
communicateth
together
in
one
place
,
but
because
of
the
effect
of
the
sacrament
,
for
that
by
the
same
,
we
are
ioyned
to
God
,
and
many
that
be
diuerse
be
vnited
together
,
and
made
one
mysticall
body
of
Christ
,
which
is
the
church
,
of
which
body
by
vertue
and
effect
of
this
holy
sacrament
all
the
faithfuls
be
members
one
of
another
,
and
Christ
is
the
head
:
for
profe
where
of
there
I
alleage
Dionys.
Areopagita
:
Against
this
he
pretended
to
haue
the
auctoritie
of
Pachymeres
,
of
Haimo
,
of
Hugo
Cardinalis
,
and
Gerardus
Lorichius
.
For
his
proufe
he
alleaged
certaine
wordes
as
out
of
Pachymeres
.
To
this
I
answer
.
First
,
that
Georgius
Pachymeres
in
his
Greke
Paraphrasis
vpon
Saint
Dionysius
,
where
only
he
had
cause
thereof
to
treate
,
wrote
no
suche
wordes
,
as
according
to
th
informations
Maister
Iuell
alleaged
.
Neither
without
doubt
hath
Haimo
,
Hugo
,
or
Lorichius
any
thing
to
the
contrary
of
the
doctrine
,
which
in
that
behalfe
my
boke
reporteth
.
Now
whereas
M.
Iuell
byndeth
vs
to
the
auctoritie
of
the
first
six
hundred
yeres
after
Christ
,
and
admitteth
none
for
vs
that
wrote
sithens
:
what
reason
is
it
he
shuld
be
heard
,
bringing
against
vs
such
as
be
farre
out
of
the
compasse
of
those
yeres
,
and
otherwyse
in
his
opinion
obscure
men
,
and
of
no
fame
?
Lorichius
lyueth
in
our
time
,
Hugo
Cardinalis
lyued
Anno
Domini
.
1230.
whom
M.
Iuell
doubtles
litle
estemeth
,
as
he
who
in
his
replyes
to
M.
D.
Cole
disgraceth
men
of
greater
lerning
then
this
Hugo
was
of
,
with
the
contemtible
name
of
the
blacke
Gard.
Yet
now
he
thinketh
good
to
make
his
most
aduantage
of
them
,
and
of
who
so
euer
come
to
hand
,
albeit
their
wordes
that
make
for
his
purpose
against
the
doctrine
of
Saint
Dionysius
touching
this
point
,
are
not
yet
brought
forth
.
Georgius
Pachymeres
a
Grecian
,
wrote
not
full
three
hundred
yeres
past
,
Haimo
long
before
,
about
the
time
of
Charlemaigne
.
These
,
as
the
two
other
,
notwithstanding
their
age
,
I
esteme
as
I
ought
.
But
their
bare
names
without
any
sentence
alleaged
,
proue
no
more
the
contrary
of
that
I
affirme
,
them
potecaries
empty
painted
boxes
yelde
holesome
medicines
for
the
sicke
.
Item
where
in
my
booke
among
ther
places
of
holy
scripture
for
proufe
of
communion
vnder
one
kynde
,
In
the
first
prmt
,
fol.
41.
in
the
second
print
fol.
61.
I
saye
,
that
the
place
of
the
.17
.
chapter
of
the
Actes
might
be
alleaged
,
and
adde
for
better
auctoritie
of
that
point
,
the
iudgement
of
S.
Chrysostome
,
with
these
wordes
:
Where
Chrysostome
and
other
fathers
vnderstand
the
bread
that
S.
Paull
in
perill
of
shipwracke
tooke
,
gaue
thankes
ouer
,
brake
,
and
eate
,
to
be
the
holy
Sacrament
.
Hereof
M.
Iuell
tooke
occasion
to
saye
his
pleasure
of
me
,
that
I
mysreported
S.
Chrysostome
,
and
belyed
him
,
and
therefore
was
not
to
be
trusted
.
&c.
Vnderstand
Reader
for
my
discharge
,
how
good
cause
I
had
so
to
wryte
,
and
how
litle
cause
M.
Iuell
had
so
to
saye
.
For
S.
Chrysostome
writing
vpon
the
seuenth
chapter
of
S.
Matthew
,
hom.
17.
operis
imperfecti
,
which
worke
hath
ben
alleaged
hitherto
both
of
catholikes
and
ghospellers
of
all
sortes
vnder
the
name
of
Chrysostome
,
though
it
hath
ben
in
some
places
corrupted
by
Origenistes
&
other
heretikes
for
maintenance
of
their
heresies
,
sheweth
himselffe
in
playne
wordes
to
be
of
that
opinion
.
Neither
ought
the
errours
of
the
Grekes
by
false
meanes
conueyed
in
to
that
worke
,
diminish
the
creditie
of
the
whole
,
specially
of
that
which
to
this
day
no
man
euer
found
fault
with
al.
Because
the
place
is
notable
,
and
maketh
clearly
for
proufe
of
the
reall
presence
in
the
sacrament
,
and
for
communion
vnder
one
kynde
:
I
may
do
well
to
recite
the
whole
,
thought
it
be
somewhat
long
.
Sed
quia
de
Sanctis
coepimus
dicere
&c.
Because
we
haue
begonne
to
speake
of
holy
thinges
,
it
is
not
to
be
left
vnspoken
,
that
sanctification
is
one
thing
,
and
that
which
is
sanctified
,
an
other
.
For
sanctifiication
is
that
,
which
sanctifieth
an
other
:
but
that
which
is
sanctified
,
can
not
sanctifie
an
other
,
though
it selfe
be
holy
.
As
for
example
,
thou
makest
the
signe
of
the
crosse
ouer
thy
bread
which
thou
eatest
,
right
so
as
S.
Paul
saith
,
for
it
is
made
holy
by
the
word
of
God
and
prayer
,
thou
hast
sanctified
it
,
thou
hast
not
made
it
sanctification
.
But
that
which
the
Priest
geueth
with
his
hand
,
is
not
only
thing
sanctified
,
but
also
sanctification
,
for
asmuch
as
not
only
that
is
geuen
which
is
sene
,
but
also
which
is
vnderstanded
.
And
so
it
is
laufull
to
cast
of
the
sanctified
bread
to
beastes
,
and
to
geue
it
to
infidels
,
because
it
doth
not
sanctifie
the
rceiuer
.
But
if
that
which
is
taken
of
the
hand
of
the
Priest
were
such
a
thing
,
as
that
is
which
is
eaten
from
of
the
boorde
,
all
would
eate
from
of
the
boorde
,
and
no
man
woulde
receiue
of
the
Priestes
hand
.
Wherefore
our
Lord
also
did
not
only
blesse
the
bread
in
the
waye
,
(
he
meaneth
at
Emaus
)
but
gaue
it
also
with
his
hand
vnto
Cleophas
and
his
felow
.
And
Paul
as
he
was
vnder
saile
,
did
not
only
blesse
the
bread
,
but
also
with
his
hand
gaue
it
to
Luke
,
and
to
his
other
disciples
.
Now
that
which
is
geuen
with
the
hand
,
is
not
to
be
geuen
to
beastes
,
nor
to
infidels
,
for
that
is
not
only
sanctified
,
but
also
sanctification
,
and
sanctifieth
the
receiuer
.
Thus
Chrysostome
.
In
which
wordes
he
doth
both
expounde
the
place
of
the
.24
.
of
S.
Luke
for
the
Sacrament
,
and
also
saith
expressely
touching
the
place
of
the
.27
.
of
the
Actes
,
that
S.
Paul
in
the
shippe
gaue
the
bread
with
his
hand
to
Luke
,
and
to
the
rest
of
his
disciples
,
and
that
the
same
was
not
only
a
holy
thing
,
but
also
sanctification
,
which
sanctifieth
and
maketh
holy
the
receiuer
,
which
is
this
blessed
Sacrament
that
we
speake
of
,
which
M.
Iuell
and
the
rest
of
his
felowes
make
to
be
but
a
signe
,
and
figure
of
a
holy
thing
.
Now
Reader
,
for
so
muche
as
Chrysostome
sayeth
,
that
this
sanctification
,
this
thing
that
maketh
other
thinges
holy
,
is
geuen
by
the
Priestes
hand
:
I
wold
thou
shouldest
demaund
of
M.
Iuell
,
when
thou
meetest
him
next
,
what
that
is
.
Require
him
to
answere
thee
directly
.
And
tell
him
,
that
it
can
not
be
vnderstanded
of
Christ
spiritually
receiued
,
for
that
is
not
the
thing
which
is
geuen
by
the
priestes
hand
.
Aske
him
further
,
where
this
sanctification
resteth
,
whether
it
be
in
the
bread
,
or
in
the
priest
.
for
seing
that
after
the
mynde
of
S.
Chrysostome
,
it
is
geuen
by
the
hand
of
the
priest
,
it
must
be
either
in
the
priest
that
geueth
it
,
or
in
the
thing
that
is
geuen
.
I
trow
,
M.
Iuell
will
not
saye
,
that
the
great
power
to
sanctifie
other
is
in
the
priest
,
for
it
is
the
proper
act
of
God
,
as
him selfe
witnesseth
,
Ego
Dominus
,
qui
sanctifico
vos
,
it
is
I
your
Lord
,
which
do
sanctifie
you
.
Then
the
priest
sanctifieth
not
,
but
only
deliuereth
the
sanctification
.
Now
yf
this
Sacrament
were
nothing
in
it selffe
but
bread
,
as
M.
Iuell
,
and
all
that
newe
Geneuian
clergy
teacheth
;
how
could
this
sanctification
by
their
doctrine
be
in
it
?
For
the
bread
being
but
a
domme
creature
,
is
not
apt
to
receiue
sanctification
,
as
they
saye
,
much
lesse
can
it
sanctifie
an
other
.
Then
sith
there
is
a
thing
geuen
by
the
hand
of
the
priest
,
in
which
this
sanctification
resteth
,
and
the
same
can
neither
be
the
priest
,
nor
the
bread
:
what
remaineth
,
but
that
of
force
M.
Iuell
must
confesse
,
that
it
is
none
other
,
but
the
most
precious
body
of
our
Sauiour
Christ
in
that
holy
Sacrament
,
who
as
S.
Paul
saith
,
Item
where
I
saye
in
the
third
article
of
my
booke
,
that
I
neuer
read
,
neither
I
thinke
M.
Iuell
,
or
any
the
best
lerned
of
his
syde
is
able
to
proue
,
that
the
church
Seruice
was
within
the
first
six
hundred
yeres
in
any
barbarous
or
vulgar
tonge
:
Against
that
M.
Iuell
would
seme
to
alleage
me
against
my selfe
,
making
me
forgetfull
of
that
I
had
said
before
,
and
contrary
to
my selfe
.
And
therefore
he
alleaged
out
of
my
boke
certaine
wordes
,
where
I
make
as
it
were
an
antithesis
betwene
the
Nouices
in
faith
of
S.
Paules
time
,
in
the
first
print
fol.
70.
a.
in
the
second
fol.
95.
a
and
the
church
of
our
time
,
vttering
these
wordes
:
Their
prayer
(
I
meane
the
first
lerners
of
the
faith
)
was
not
vaileable
for
lacke
of
faith
,
and
therefore
was
it
to
be
made
in
the
vulgar
tonge
,
for
increace
of
faith
.
Our
faith
will
stand
vs
in
better
stede
,
if
we
geue
our selues
to
deuout
prayer
.
To
this
I
answere
.
I
speake
of
the
church
Seruice
,
and
M.
Iuell
alleaged
against
me
my
wordes
mencioning
the
prayer
of
the
first
lerners
of
the
faith
,
which
commonly
was
pronounced
in
an
vnknowen
tonge
through
the
working
of
the
holy
Ghost
miraculously
to
litle
profite
of
the
hearers
.
Now
betwen
such
maner
of
prayer
in
the
begynning
,
and
the
publike
Seruice
which
afterward
in
continuance
of
time
the
church
had
in
due
and
setled
order
,
is
great
difference
.
I
speake
of
the
one
,
M.
Iuell
obiecteth
the
other
to
no
purpose
,
but
only
to
shew
of
a
will
to
discredite
me
.
Verely
by
this
he
proueth
no
contrarietie
to
be
founde
in
me
,
where
with
(
as
I
am
informed
)
in
his
Sermon
full
bitterly
he
charged
me
.
If
he
had
either
charitie
,
or
honestie
,
or
iudgement
,
hauing
read
the
third
article
of
my
booke
,
he
might
well
haue
vnderstanded
,
that
I
meane
by
church
Seruice
a
farre
other
thing
,
then
the
vncertaine
and
as
yet
vndisposed
prayer
of
the
very
first
infantes
and
entrers
in
to
the
faith
in
S.
Paules
time
.
For
proufe
that
certaine
Nations
had
the
church
Seruice
in
vulgar
and
barbarous
tonges
,
he
alleaged
S.
Thomas
of
Aquine
and
Eckius
,
whom
otherwheres
he
scoffeth
at
as
men
of
small
auctoritie
,
to
such
streightes
for
this
point
is
he
dryuen
.
And
yet
that
which
they
saye
is
farre
from
prouing
his
assertion
.
For
as
concerning
that
which
he
brought
out
of
Clemens
Alexandrinus
,
Origen
,
S.
Chrysostome
,
Hierome
,
and
Augustine
,
much
lesse
perteineth
it
to
this
purpose
.
He
that
being
asked
the
way
to
Yorke
,
answered
a
potte
full
of
plummes
,
said
as
aptly
to
the
question
,
as
M.
Iuell
answered
to
this
direct
point
out
of
the
forsaid
fathers
.
Neither
more
maketh
the
decree
of
Iustinian
for
proufe
that
the
seruice
was
in
any
other
than
the
Greke
and
Latine
tong
in
the
East
and
West
church
,
De
Ecclesiast.
diuersis
capitulis
,
constit
.
123.
which
to
that
ende
he
alleaged
:
but
only
that
Bishops
and
Priestes
should
pronounce
their
wordes
at
the
Masse
and
other
Seruice
with
an
audible
and
distinct
voice
.
Neither
is
he
able
to
proue
,
that
that
decree
was
to
be
extended
to
the
Latines
,
and
to
all
the
people
of
Christendom
,
to
whom
in
his
Sermon
he
said
it
to
perteine
.
If
he
would
stand
to
Iustinians
decrees
,
he
would
sone
be
brought
to
recant
in
the
chiefe
pointes
that
be
in
question
betwixt
vs
and
the
Ghospellers
,
as
the
lerned
in
the
Ciuill
lawes
do
well
knowe
.
In
the
.j.
print
,
fol.
80.
in
the
second
,
fol.
107.
Item
where
in
the
fourth
Article
of
my
boke
,
I
alleage
a
testimonie
out
of
Saint
Augustine
lib.
1.
contra
.
2.
epistolas
Pelagianorum
ad
Bonifacium
,
cap.
1.
in
which
that
holy
and
lerned
Bishop
acknowlegeth
the
Bishop
of
Rome
his
superioritie
,
Englishing
his
wordes
so
smoothly
as
the
roughnes
of
the
Latine
phrase
,
which
in
sundry
bokes
I
founde
vniforme
permitted
,
and
there
do
note
in
the
margent
this
part
of
the
sentence
in
Latine
,
so
as
I
founde
it
in
bookes
of
sundry
impressions
,
Quamuis
in
eo
praemineas
celsiore
fastigio
speculae
pastoralis
:
Hereat
M.
Iuell
toke
occasion
to
carpe
me
,
and
to
saye
his
pleasure
of
me
,
that
I
had
mangled
S.
Augustines
place
,
left
out
the
verbe
est
,
placed
a
nominatiue
case
without
a
verbe
,
put
communis
without
a
substantiue
,
written
speculae
for
specula
,
had
made
S.
Augustine
to
speake
false
Latin
,
and
had
done
I
can
not
tell
what
.
To
all
this
I
answer
.
I
alleaged
the
place
faithfully
as
I
founde
it
.
And
if
M.
Iuell
will
trye
my
truth
herein
,
let
hym
vewe
the
bokes
of
sundry
Paris
printes
in
folio
,
and
of
Lions
print
in
octauo
,
and
he
shall
fynde
speculae
,
not
specula
.
And
in
tourning
the
place
into
English
,
not
being
so
hardy
as
to
alter
any
worde
of
the
boke
,
wherein
I
should
geue
the
aduersarye
occasion
to
charge
me
with
the
crime
of
a
falsarie
:
for
that
I
thought
not
to
be
vpright
dealing
:
I
englished
it
so
,
as
the
wordes
semed
best
to
beare
.
Wherein
the
fault
which
M.
Iuell
charged
me
with
,
is
not
to
be
imputed
to
my
falsehed
,
putting
the
wordes
as
I
founde
them
,
but
to
the
printers
ouersight
,
if
any
were
.
Neither
do
I
make
S.
Augustine
to
speake
false
latine
,
but
so
as
the
bookes
which
I
consulted
,
report
him
to
speake
.
But
what
fault
so
euer
he
found
with
my
grammer
,
certaine
it
is
as
touching
diuinitie
,
that
Saint
Augustine
for
all
that
in
the
forsaid
place
to
Bonifacius
,
acknowlegeth
the
Bishop
of
Rome
his
superioritie
ouer
and
aboue
all
other
Bishops
.
By
this
I
perceiue
,
whereas
M.
Iuell
to
impaire
my
credite
in
the
opinion
of
the
vnlerned
people
,
charged
me
with
incongrue
speach
in
the
Latine
tong
,
he
would
if
he
could
,
also
charge
me
with
incongrue
behauioure
in
Christian
life
.
For
that
is
the
marke
he
shooteth
at
,
to
discredit
my
person
,
whereas
he
seeth
,
he
is
not
able
to
disproue
the
doctrine
that
I
defend
.
If
these
be
the
greatest
faultes
he
could
fynde
in
my
boke
,
there
is
no
great
cause
why
his
huge
booke
made
against
it
,
that
now
is
in
printing
,
shold
be
so
much
desyred
,
or
susteine
so
great
an
expectation
.
Which
expectation
the
greater
it
is
,
the
more
it
shall
cause
men
to
contemne
it
,
and
laugh
at
it
,
if
they
shall
see
so
great
a
hill
after
so
long
trauaile
,
brought
a
bed
but
of
a
foolish
mouse
.
If
greater
faultes
had
ben
founde
,
Paules
Crosse
had
rong
of
them
.
For
these
foreronning
sermons
haue
set
forth
the
specialst
pointes
,
to
disproue
the
doctrine
of
the
Catholike
church
,
to
discredit
me
,
and
to
gete
credite
to
his
owne
booke
.
And
whereas
he
vaunted
him selffe
to
haue
noted
against
my
boke
.97
.
errours
within
the
compasse
of
the
first
.80
.
leaues
of
his
said
booke
:
In
case
they
be
of
the
same
coyne
that
these
be
of
,
which
he
hath
pyked
out
for
his
best
shewe
in
the
pulpite
,
as
by
such
coyners
they
be
easely
coyned
:
so
may
they
be
sone
reiected
,
when
they
come
to
sight
,
as
being
light
of
weight
,
and
counterfeites
.
If
all
were
erroneous
and
faulty
,
that
M.
Iuell
is
not
ashamed
for
such
to
note
and
reproue
,
then
were
the
whole
summe
of
the
Catholike
faith
and
Christian
religion
erroneous
and
faulty
.
With
the
teachinges
&
promptinges
of
the
holy
ghoste
,
I
vnderstand
by
myne
informations
,
that
he
spake
of
certaine
other
pointes
,
wherin
he
sought
how
to
impugne
the
truth
,
&
to
discredit
me
,
as
of
the
secrete
pronouncing
of
the
Canon
in
the
West
church
,
of
th
aulters
standing
in
churches
of
olde
time
toward
the
East
,
and
such
the
like
matters
of
smal
weight
not
worthy
th
answering
.
But
now
I
intend
not
by
making
any
answere
thereto
,
either
to
trouble
thee
,
or
to
payne
my selfe
being
otherwise
fully
occupied
.
This
much
I
thi●●e
to
be
ynough
for
this
time
,
to
satis●●
thy
request
,
to
defend
the
truth
,
and
to
cleare
me
of
the
vntruthes
,
with
which
I
was
of
M.
Iuell
vniustly
charged
.
Now
to
ende
Reader
,
if
thou
be
setled
in
the
catholike
faith
,
there
staye
thee
,
what
so
euer
thou
heare
and
read
to
the
contrary
,
and
thanke
God
of
it
.
If
thou
be
wauering
,
nor
yet
thoroughly
setled
,
but
indifferent
as
it
were
to
the
one
syde
or
the
other
:
be
well
assured
,
that
the
faith
of
the
catholike
church
of
these
nyne
hundred
yeres
past
be
sufficiently
disproued
and
confuted
,
which
in
dede
can
not
be
Christes
promise
standing
,
Antuerpiae
.
1565.
24.
Iulij
.
Tho.
Harding
.